# Commentary on the Gospel of John - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Commentarii in evangelium Ioannis* - Date: ca. 230–248 (approximate) - Source: Erwin Preuschen, ed., Origenes Werke 4: Der Johanneskommentar, GCS 10 (Leipzig: Hinrichs, 1903) (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) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Cécile Blanc, Origène: Commentaire sur saint Jean, 5 vols., SC 120, 157, 222, 290, 385 (Paris: Cerf, 1966–1992) - Work page: https://sophiascriptura.com/fathers/origen-ioannem/ - Passages: 2848 ## Commentary on John 1.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-1 - Source: Preuschen 4:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares the tribes and Levites of old Israel with the inner ranks of the people of Christ. ### Greek text Ὃν τρόπον οἶμαι ὁ πάλαι »λαὸς« ἐπικληθεὶς »θεοῦ« εἰς φυλὰς διῄρητο δυοκαίδεκα καὶ τὴν ὑπὲρ τὰς λοιπὰς φυλὰς τάξιν λευἱτικήν, καὶ αὐτὴν κατὰ πλείονα τάγματα ἱερατικὰ καὶ λευἱτικὰ τὸ θεῖον θεραπεύουσαν, οὕτως νομίζω κατὰ »τὸν κρυπτὸν τῆς καρδίας ἄνθρωπον« πάντα τὸν Χριστοῦ λαόν, χρηματίζοντα ἐν κρυπτῷ Ἰουδαῖον καὶ ἐν πνεύματι περιτετμημένον, ἔχειν τὰς ἰδιότητας μυστικώτερον τῶν φυλῶν· ὡς ἔστι γυμνότερον ἀπὸ Ἰωάννου ἐκ τῆς Ἀποκαλύψεως μαθεῖν, οὐδὲ τῶν λοιπῶν προφητῶν τοῖς ἀκούειν ἐπισταμένοις τὰ τοιαύτα ἀποσιωπησάντων. ### English translation (Claude) Just as, I think, the people of old who were called “the people of God” was divided into twelve tribes, and, besides the other tribes, into the Levitical order, which itself served the divine in several priestly and Levitical ranks, so I consider that the whole people of Christ, according to “the hidden person of the heart”, being called a Jew in secret and circumcised in spirit, has the characteristics of the tribes in a more mystical way. One can learn this more plainly from John in the Revelation; nor have the other prophets kept silent about such things for those who know how to listen. ### Scripture references - 1 Pet 3:4: allusion, high confidence - Rom 2:29: allusion, high confidence ### Translation notes - The allusions are 1 Pet 3:4 and Rom 2:29. The work is addressed to Origen's patron Ambrose (see 1.9). ### Citation (SBL) Origen, Comm. Jo. 1.1 (Preuschen 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-1). ## Commentary on John 1.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-2 - Source: Preuschen 4:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen quotes Revelation on the sealing of the 144,000 from the tribes of Israel. ### Greek text φησὶ δὲ οὕτως ὁ Ἰωάννης· »Καὶ εἶδον »ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἐκέκραξε φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις, »οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, λέγων· Μὴ »ἀδικήσητε μήτε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρι »σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. »καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσαράκοντα »τέσσαρες χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ· ἐκ »φυλῆς Ἰούδα δώδεκα χιλιάδες ἐσφραγισμένοι, ἐκ φυλῆς Ρουβὴμ δώδεκα »χιλιάδες.« ### English translation (Claude) John speaks thus: “And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was given to harm the earth and the sea, saying: Do not harm the earth or the sea or the trees until we seal the servants of our God on their foreheads. And I heard the number of those sealed, a hundred and forty-four thousand sealed from every tribe of the sons of Israel: from the tribe of Judah twelve thousand sealed, from the tribe of Reuben twelve thousand.” ### Scripture references - Rev 7:2–5: quotation, high confidence ### Translation notes - The quotation is Rev 7:2–5. ### Citation (SBL) Origen, Comm. Jo. 1.2 (Preuschen 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-2). ## Commentary on John 1.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-3 - Source: Preuschen 4:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen quotes Revelation's vision of the 144,000 virgins with the Lamb on Mount Zion. ### Greek text καὶ μετὰ τὸ διῃρῆσθαι τὰς λοιπὰς φυλὰς πάρεξ τοῦ Δὰν ἑξῆς μετὰ πλείονα ἐπιφέρει· »Καὶ εί͂δον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὼς »ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ αἱ ἑκατὸν τεσσαράκοντα τέσσαρες »χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὅνομα τοῦ πατρὸς αὐτοῦ »γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν. καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὐδάτων πολλῶν, καὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις »αὐτῶν. καὶ ᾄδουσιν ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ »ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς »ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσαράκοντα τέσσαρες »χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς· οὐτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν· παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ »ἀρνίῳ ὅπου ἐὰν ὑπάγη· οὐτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ· καὶ ἐν τῷ στόματι αὐτῶν οὐχ ### English translation (Claude) And after listing the remaining tribes, except Dan, he adds a little later: “And I looked, and behold, the Lamb standing on Mount Zion, and with him the hundred and forty-four thousand, having his name and the name of his Father written on their foreheads. And I heard a voice from heaven like the sound of many waters and like the sound of great thunder; and the voice I heard was like harpists playing on their harps. And they sing a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the hundred and forty-four thousand who have been redeemed from the earth. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed from among men as firstfruits for God and for the Lamb; and in their mouth no ### Scripture references - Rev 14:1–5: quotation, high confidence - Rev 7:5–8: allusion, high confidence ### Translation notes - The quotation is Rev 14:1–5; Dan is missing from the list in Rev 7:5–8. ### Citation (SBL) Origen, Comm. Jo. 1.3 (Preuschen 4:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-3). ## Commentary on John 1.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-4 - Source: Preuschen 4:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen argues that the sealed of Revelation are believers in Christ, even if not physically descended from Israel. ### Greek text »εὐρέθη ψεῦδος· ἄμωμοι γάρ εἰσιν.« ὅτι δὲ ταῦτα παρὰ τῷ Ἰωάννῃ περὶ τῶν εἰς Χριστὸν πεπιστευκότων λέγεται, καὶ αὐτῶν ὑπαρχόντων ἀπὸ φυλῶν, κἂν μὴ δοκῇ τὸ σωματικὸν αὐτῶν γένος ἀνατρέχειν ἐπὶ τὸ σπέρμα τῶν πατριαρχῶν, ἔστιν οὔτως ἐπιλογίσασθαι· »Μὴ ἀδική- »σητε, φησί, τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρι σφρα- »γίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσαράκοντα »τέσσαρες χιλιάδες ἐσφραγισμένων ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ. « ### English translation (Claude) lie was found; for they are blameless.” That these things are said in John about those who have believed in Christ, and that these too come from the tribes, even if their bodily descent does not seem to go back to the seed of the patriarchs, can be reasoned out thus: “Do not harm,” it says, “the earth or the sea or the trees until we seal the servants of our God on their foreheads. And I heard the number of those sealed, a hundred and forty-four thousand sealed from every tribe of the sons of Israel.” ### Scripture references - Rev 14:5: quotation, high confidence - Rev 7:3–4: quotation, high confidence ### Translation notes - The quotations are Rev 14:5 and Rev 7:3–4. ### Citation (SBL) Origen, Comm. Jo. 1.4 (Preuschen 4:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-4). ## Commentary on John 1.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-5 - Source: Preuschen 4:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sealed of Rev 7 and the virgins of Rev 14 are the same 144,000. ### Greek text οὐκοῦν οἳ ἐκ πάσης φυλῆς υἱῶν Ἰσραὴλ σφραγίζονται ἐπὶ τῶν μετώπων αὐτῶν, ἑκατὸν τεσσαράκοντα τέσσαρές εἰσι χιλιάδες τὸν ἀριθμόν· αἵτινες ἑκατὸν τεσσαράκοντα τέσσαρες χιλιάδες ἐν τοῖς εξῆς παρὰ τῷ Ἰωάννῃ λέγοντα· ἔχειν τὸ ὄνομα τοῦ ἀρνίου καὶ τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν, παρθένοι καὶ μετὰ γυναικῶν οὐ μολυνθέντες. ### English translation (Claude) Therefore those from every tribe of the sons of Israel who are sealed on their foreheads are a hundred and forty-four thousand in number; and these hundred and forty-four thousand are said in what follows in John to have the name of the Lamb and of his Father written on their foreheads, and to be virgins not defiled with women. ### Scripture references - Rev 7:4: allusion, high confidence - Rev 14:1–4: allusion, high confidence ### Translation notes - The allusions are Rev 7:4 and Rev 14:1, 4. ### Citation (SBL) Origen, Comm. Jo. 1.5 (Preuschen 4:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-5). ## Commentary on John 1.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-6 - Source: Preuschen 4:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seal on the foreheads is the name of the Lamb and of his Father. ### Greek text τίς ἂν οὖν ἄλλη εἴη ἡ σφραγὶς ἡ ἐπὶ τῶν μετώπων ἢ τὸ ὄνομα τοῦ ἀρνίου καὶ τοῦ πατρὸς αὐτοῦ, ἐν ἀμφοτέροις τοῖς τόποις τῶν μετώπων λεγομένων ἔχειν πὴ μὲν τὴν σφραγῖδα πὴ δὲ τὰ γράμματα περιέχοντα τὸ ὄνομα τοῦ ἀρνίου καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ; ### English translation (Claude) What else, then, would the seal on the foreheads be than the name of the Lamb and of his Father? For in both places the foreheads are said to have, in the one case the seal, in the other the letters containing the name of the Lamb and the name of his Father. ### Scripture references - Rev 7:3: allusion, high confidence - Rev 14:1: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.6 (Preuschen 4:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-6). ## Commentary on John 1.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-7 - Source: Preuschen 4:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since few Jews believe, the 144,000 virgins must be chiefly Gentile believers, the firstfruits of each tribe. ### Greek text ἀλλὰ καὶ οἱ »ἀπὸ φυλῶν« εἰ οἱ αὐτοί εἰσι τοῖς »παρθένοις«, ὡς προαπεδείξαμεν, σπάνιος δὲ ὁ ἐκ τοῦ κατά σάρκα Ἰσραὴλ πιστεύων, ὡς τάχα τολμῆσαι ἄν τινα εἰπεῖν μὴ συμπληροῦσθαι ἀπὸ τῶν ἐκ τοῦ κατὰ σάρκα Ἰσραὴλ πιστευόντων μηδὲ τὸν τῶν ἑκατὸν τεσσαράκοντα τεσσάρων χιλιάδων ἀριθμόν, δῆλον ὅτι ἐκ τῶν ἀπὸ τῶν ἐθνῶν τῷ θείῳ προσερχομένων λόγῳ συνίστανται αἱ ἑκατὸν τεσσαράκοντα τέσσαρες χιλιάδες μετὰ γυναικῶν οὐ μολυνομένων· ὥστε μὴ ἂν ἀποπεσεῖν τῆς ἀληθείας τὸν φάσκοντα ἀπαρχὴν ἑκάστης εἶναι φυλῆς τοὺς παρθένους αὐτῆς. ### English translation (Claude) But if those “from the tribes” are the same as the “virgins”, as we have shown, and a believer from Israel according to the flesh is rare, so that one might perhaps venture to say that not even the number of a hundred and forty-four thousand is filled up from the believers of Israel according to the flesh, it is clear that the hundred and forty-four thousand who are not defiled with women are made up of those from the Gentiles who come to the divine word. So one who says that the virgins of each tribe are its firstfruits would not fall from the truth. ### Scripture references - Rev 14:4: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.7 (Preuschen 4:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-7). ## Commentary on John 1.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-8 - Source: Preuschen 4:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The virgins are firstfruits for God, and the passage also has a higher, spiritual sense. ### Greek text καὶ γὰρ φέρεται· »Οὑτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ »καὶ τῷ ἀρνίῳ, καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος· ἄμω- »μοι γάρ εἰσιν.« οὐκ ἀγνοητέον δέ, ὅτι ό περὶ τῶν ἑκατὸν τεσσαράκοντα τεσσάρων χιλιάδων παρθένων λόγος ἐπιδέχεται ἀναγωγήν. περιττὸν δὲ νῦν καὶ οὐ κατὰ τὸν προκείμενον λόγον τὸ παρατίθεσθαι λέξεις προφητικὰς ταὐτὸν περὶ τῶν ἐξ ἐθνῶν ἡμᾶς διδασκούσας. ### English translation (Claude) For indeed it is written: “These were redeemed from among men as firstfruits for God and for the Lamb, and in their mouth no lie was found; for they are blameless.” We must not fail to recognize that the account of the hundred and forty-four thousand virgins admits a higher sense. But it is superfluous now, and not in keeping with our present subject, to set out prophetic passages that teach us the same thing about those from the Gentiles. ### Scripture references - Rev 14:4–5: quotation, high confidence ### Translation notes - The quotation is Rev 14:4–5. “Higher sense” renders ἀναγωγή (the anagogical sense). ### Citation (SBL) Origen, Comm. Jo. 1.8 (Preuschen 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-8). ## Commentary on John 1.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-9 - Source: Preuschen 4:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Addressing Ambrose, Origen recalls how tithes and firstfruits passed from the tribes through the Levites to the high priest. ### Greek text Τί δὴ πάντα ταῦθʼ ἡμῖν βούλεται; ἐρεῖς ἐντυγχάνων τοῖς Ἀμβρόσιε, ἀληθῶς »θεοῦ ἄνθρωπε,« καὶ »ἐν Χριστῷ· »ἄνθρωπε« καὶ σπεύδων εἶναι »πνευματικός«, οὐκέτι ἄνθρωπος. οἱ μὲν ἀπὸ τῶν φυλῶν δεκάτας καὶ ἀπαρχὰς ἀναφέρουσι τῷ θεῷ διὰ τῶν λευϊτῶν καὶ ἱερέων, οὐ πάντα ἔχοντες ἀπαρχὰς ἢ δεκάτας· οἱ δὲ λευῖται καὶ ἱερεῖς, πάντα δεκάταις καὶ ἀπαρχαῖς χρώμενοι, δεκάτας ἀναφέρουσι τῷ θεῷ διὰ τοῦ ἀρχιερέως, οἶμαι δʼ ὅτι καὶ ἀπαρχάς. ### English translation (Claude) “What, then, is the point of all this for us?” you will say as you read these words, Ambrose, truly a “man of God” and a “man in Christ”, eager to be “spiritual”, no longer merely human. Those from the tribes bring tithes and firstfruits to God through the Levites and priests, though not everything they have is firstfruits or tithes; but the Levites and priests, who live on tithes and firstfruits for everything, bring tithes to God through the high priest, and, I think, firstfruits as well. ### Scripture references - 1 Tim 6:11: allusion, medium confidence - 2 Cor 12:2: allusion, medium confidence - 1 Cor 3:1–3: echo, medium confidence - Num 18:21–28: allusion, high confidence ### Translation notes - Ambrose was Origen's patron, who commissioned the commentary. The phrases echo 1 Tim 6:11, 2 Cor 12:2, and 1 Cor 2:15–3:3; the tithes follow Num 18:21–28. ### Citation (SBL) Origen, Comm. Jo. 1.9 (Preuschen 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-9). ## Commentary on John 1.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-10 - Source: Preuschen 4:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ordinary Christians resemble the tribes; those wholly devoted to God's word are like Levites and priests. ### Greek text ἡμῶν δὴ τῶν προσιόντων τοῖς Χριστοῦ μαθήμασιν οἱ μὲν πλεῖστοι, τὰ πολλὰ τῷ βίῳ σχολάζοντες καὶ ὀλίγας πράξεις τῷ θεῷ ἀνατιθέντες, τάχα εἶεν ἂν οἱ ἀπὸ τῶν φυλῶν ὀλίγην πρὸς τοὺς ἱερεῖς ἔχοντες κοινωνίαν καὶ ἐν βραχέσι τὸ θεραπευτικὸν τοῦ θεοῦ τρέφοντες· οἱ δὲ ἀνακείμενοι τῷ θείῳ λόγῳ καὶ πρὸς μόνῃ τῇ θεραπείᾳ τοῦ θεοῦ γινόμενοι γνησίως κατὰ τὴν διαφορὰν τῶν εἰς τοῦτο κινημάτων λευῖται καὶ ἱερεῖς οὐκ ἀτόπως λεχθήσονται. ### English translation (Claude) Of us who come to the teachings of Christ, most, who give much of their time to ordinary life and dedicate few actions to God, would perhaps be those from the tribes, who have little fellowship with the priests and support the service of God only in small ways. But those devoted to the divine word, and given genuinely to the service of God alone, will not unfittingly be called Levites and priests, according to the difference in their impulses toward it. ### Citation (SBL) Origen, Comm. Jo. 1.10 (Preuschen 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-10). ## Commentary on John 1.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-11 - Source: Preuschen 4:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The most devoted Christians may be high priests after Aaron's order; Christ alone is priest after Melchizedek's. ### Greek text τάχα δὲ οἱ 〈πάντων φέροντες καὶ οἱονεὶ τὰ πρῶτα τῆς καθʼ ἑαυτοῦς γενεᾶς ἔχοντες ἀρχιερεῖς ἔσονται κατὰ τὴν τάξιν Ἀαρών, καὶ οὐ κατὰ τὴν τάξιν Μελχισεδέκ. ἐὰν γάρ τις ἀνθυποφέρῃ πρὸς τοῦτο, νομίζων ἡμᾶς ἀσεβεῖν τὸ τοῦ ἀρχιερέως ὄνομα τάσσοντας ἐπʼ ἀνθρώπων, ἐπεὶ πολλαχοῦ Ἰησοῦς μέγας ἱερεὺς προφητεύεται (ἔχομεν γὰρ »ἀρχιερέα »μέγαν, διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ«), λεκτέον πρὸς αὐτὸν ὅτι ὁ ἀπόστολος ἐπεσημήνατο λέγων τὸν προφήτην εἰρηκέναι περὶ Χριστοῦ· »Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ,« καὶ οὐ κατὰ τὴν τάξιν Ἀαρών. ἀφʼ οὗ καὶ ἡμεῖς λαβόντες φαμὲν κατὰ μὲν τὴν τάξιν Ἀαρὼν ἀνθρώπους δύνα- σθαι εἶναι ἀρχιερεῖς, κατὰ δὲ τὴν τάξιν Μελχισεδὲκ τὸν χριστὸν τοῦ θεοῦ. ### English translation (Claude) And perhaps those who surpass everyone, and hold, as it were, the first place in their generation, will be high priests according to the order of Aaron, and not according to the order of Melchizedek. For if anyone objects to this, thinking that we are impious in applying the name of high priest to human beings, since Jesus is in many places prophesied as the great priest (for “we have a great high priest who has passed through the heavens, Jesus the Son of God”), we must say to him that the apostle pointed out that the prophet had said of Christ, “You are a priest for ever according to the order of Melchizedek”, and not according to the order of Aaron. Taking our cue from this, we say that human beings can be high priests according to the order of Aaron, but the Christ of God according to the order of Melchizedek. ### Scripture references - Heb 4:14: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 7:11: allusion, high confidence ### Translation notes - The quotations are Heb 4:14 and Ps 110:4 (109:4 LXX), as used in Heb 5:6 and 7:11. The opening words are partly the editor's supplement (marked 〈 in the text); “who surpass everyone” is the probable sense. ### Citation (SBL) Origen, Comm. Jo. 1.11 (Preuschen 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-11). ## Commentary on John 1.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-12 - Source: Preuschen 4:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen's first work, as a firstfruits offering, must be the study of the Gospel, the firstfruits of Scripture. ### Greek text πάσης τοίνυν ἡμῖν πράξεως καὶ παντὸς τοῦ βίου, ἐπεὶ σπεύδομεν ἐπὶ τὰ κρείττονα, ἀνακειμένης θεῷ καὶ βουλομένων ἡμῶν ἔχειν πᾶσαν αὐτὴν ἀπαρχὴν τῶν πολλῶν ἀπαρχῶν (εἴ γε μὴ σφαλλόμεθα τοῦτο νομίζοντες), ποίαν ἐχρῆν εἶναι μετὰ τὸ κατὰ τὸ σῶμα κεχωρίσθαι ἡμᾶς ἀλλήλων διαφέρουσαν ἢ τὴν περὶ εὐαγγελίου ἐξέτασιν; καὶ γὰρ τολμητέον εἰπεῖν πασῶν τῶν γραφῶν εἶναι ἀπαρχὴν τὸ εὐαγγέλιον. ### English translation (Claude) Since, then, all our action and our whole life, as we press on toward better things, is dedicated to God, and we wish to have the whole of it as firstfruits of many firstfruits (if indeed we are not mistaken in thinking so), what should our chief occupation be, now that we have been separated from one another in body, other than the examination of the Gospel? For we must venture to say that the Gospel is the firstfruits of all the Scriptures. ### Translation notes - “Separated from one another in body” apparently refers to Origen and Ambrose living apart at the time of writing; the sense is uncertain. ### Citation (SBL) Origen, Comm. Jo. 1.12 (Preuschen 4:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-12). ## Commentary on John 1.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-13 - Source: Preuschen 4:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen distinguishes firstfruits, offered after the harvest, from first-born produce, offered before it. ### Greek text ἀπαρχὴν οὖν πράξεων, ἐξ οὗ τῇ Ἀλεξανδρείᾳ ἐπιδεδημήκαμεν, τίνα ἄλλην ἢ τὴν εἰς τὴν ἀπαρχὴν τῶν γραφῶν ἐχρῆν γεγονέναι; χρὴ δʼ ἡμᾶς εἰδέναι οὐ ταὐτὸν εἶναι ἀπαρχὴν καὶ πρωτογέννημα· μετὰ γὰρ τοὺς πάντας καρποὺς ἀναφέρεται ἡ ἀπαρχή, πρὸ δὲ πάντων τὸ πρωτογέννημα. ### English translation (Claude) What other firstfruits of our activities, then, since we have been residing in Alexandria, ought there to have been than the work devoted to the firstfruits of the Scriptures? But we must know that firstfruits and first-born produce are not the same thing: the firstfruits are offered after all the crops, but the first-born produce before them all. ### Scripture references - Exod 23:19: echo, low confidence ### Translation notes - “Since we have been residing in Alexandria” renders ἐξ οὗ τῇ Ἀλεξανδρείᾳ ἐπιδεδημήκαμεν; the exact reference is uncertain. ### Citation (SBL) Origen, Comm. Jo. 1.13 (Preuschen 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-13). ## Commentary on John 1.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-14 - Source: Preuschen 4:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law of Moses is the first-born produce of Scripture, and the Gospel its firstfruits. ### Greek text τῶν τοίνυν φερομένων γραφῶν καὶ ἐν πάσαις ἐκκλησίαις θεοῦ πεπιστευμένων εἶναι θείων, οὐκ ἂν ἁμάρτοι τις λέγων πρωτογέννημα μὲν τὸν Μωϋσέως νόμον, ἀπαρχὴν δὲ τὸ εὐαγγέλιον. μετὰ γὰρ τοὺς πάντας τῶν προφητῶν καρποὺς τῶν μέχρι τοῦ κυρίου Ἰησοῦ ὁ τέλειος ἐβλάστησε λόγος. ### English translation (Claude) Of the Scriptures in circulation, then, and believed in all the churches of God to be divine, one would not be wrong to call the law of Moses the first-born produce, and the Gospel the firstfruits. For after all the fruits of the prophets up to the Lord Jesus, the perfect Word sprang up. ### Citation (SBL) Origen, Comm. Jo. 1.14 (Preuschen 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-14). ## Commentary on John 1.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-15 - Source: Preuschen 4:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostolic letters are wise and trustworthy but, unlike the prophets' “Thus says the Lord,” they rely on testimony from Scripture. ### Greek text ΙΙΙ. Ἐὰν δέ τις ἀνθυποφέρῃ διὰ τὴν ἔννοιαν τῆς ἀναπτύξεως τῶν ἀπαρχῶν φάσκων μετὰ τὰ εὐαγγέλια τὰς πράξεις καὶ τὰς ἐπιστολὰς φέρεσθαι τῶν ἀποστόλων καὶ κατὰ τοῦτο μὴ ἂν ἔτι σώζεσθαι τὸ προαποδεδομένον περὶ ἀπαρχῆς, τὸ ἀπαρχὴν πάσης γραφῆς εἶναι τὸ εὐαγγέλιον, λεκτέον ἤτοι νοῦν εἶναι σοφῶν ἐν Χριστῷ ὠφελημένων ἐν ταῖς φερομέναις ἐπιστολαῖς, δεομένων, ἵνα πιστεύωνται, μαρτυριῶν τῶν ἐν τοῖς νομικοῖς καὶ προφητικοῖς λόγοις κειμένων· ὥστε σοφὰ μὲν καὶ εὔπιστα λέγειν καὶ σφόδρα ἐπιτετευγμένα τὰ ἀποστολικά, οὐ μὴν παραπλήσια τῷ» Τάδε λέγει κύριος παντοκράτωρ‘. ### English translation (Claude) If anyone objects, on the basis of our explanation of firstfruits, saying that the Acts and the letters of the apostles come after the Gospels, and that for this reason what was said above about firstfruits, that the Gospel is the firstfruits of all Scripture, can no longer stand, we must answer either that the letters in circulation contain the mind of men wise in Christ, men who had been helped by it, but who need, in order to be believed, the testimonies found in the words of the law and the prophets; so that the apostolic writings are wise and trustworthy and very well said, yet not comparable to “Thus says the Lord Almighty.” ### Scripture references - Zech 1:3: echo, low confidence ### Translation notes - “Thus says the Lord Almighty” is the prophetic formula (e.g. Zech 1:3). The “either” is answered by the “or” of 1.17. ### Citation (SBL) Origen, Comm. Jo. 1.15 (Preuschen 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-15). ## Commentary on John 1.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-16 - Source: Preuschen 4:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether Paul's personal remarks carry apostolic authority without the full purity of inspired words. ### Greek text καὶ κατὰ τοῦτο ἐπίστησον εἰ, ἐπὰν λέγῃ ὁ Παῦλος· »Πᾶσα γραφὴ θεό- »πνευστος καὶ ὠφέλιμος«, ἐμπεριλαμβάνει καὶ τὰ ἑαυτοῦ γράμματα· ἢ οὐ τό τε »Ἐγὼ λέγω, καὶ οὐχ ό κύριος« καὶ τὸ »Ἐν πάσαις ἐκκλη- »σίαις διατάσσομαι« καὶ τὸ »Οἷα ἔπαθον ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν »Λύστροις« καὶ τὰ τούτοις παραπλήσια ἐνίοτε ὑπʼ αὐτοῦ γραφέντα τὴν μὲν ἐξουσίαν * * * * ἀποστολικὴν * * *, μὴν τὸ εἰλικρινὲς τῶν ἐκ θείας ἐπιπνοίας λόγων. ### English translation (Claude) And in this regard consider whether, when Paul says, “All Scripture is God-breathed and useful,” he includes his own writings as well; or whether “I say, and not the Lord,” and “So I order in all the churches,” and “What I suffered in Antioch, in Iconium, in Lystra,” and similar things he sometimes wrote, have indeed … apostolic authority … but not the purity of words from divine inspiration. ### Scripture references - 2 Tim 3:16: quotation, high confidence - 1 Cor 7:12: quotation, high confidence - 1 Cor 7:17: quotation, high confidence - 2 Tim 3:11: quotation, high confidence ### Translation notes - The quotations are 2 Tim 3:16, 1 Cor 7:12, 1 Cor 7:17, and 2 Tim 3:11. The manuscript has gaps here (asterisks in the edition), shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.16 (Preuschen 4:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-16). ## Commentary on John 1.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-17 - Source: Preuschen 4:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Old Testament foretells Christ, but the whole New Testament is gospel because it shows and praises him. ### Greek text ἢ καὶ τοῦτο παραστατέον ὅτι ἡ παλαιὰ μὲν οὐκ εὐαγγέλιον, οὐ δεικνύουσα » τὸν ἐρχόμενον‘ ἀλλὰ προκηρύσσουσα, πᾶσα δὲ ἡ καινὴ τὸ εὐαγγέλιόν ἐστιν, οὐ μόνον ὁμοίως τῇ ἀρχῇ τοῦ εὐαγγελίου φάσκουσα· » Ἰδοὺ ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων » τὴν ἁμαρτίαν τοῦ κόσμου«, ἀλλὰ καὶ ποικίλας δοξολογίας περιέχουσα καὶ διδασκαλίας τοῦ διʼ ὃν τὸ εὐαγγέλιον εὐαγγέλιόν ἐστιν. ### English translation (Claude) Or we must also establish this: that the Old Testament is not gospel, since it does not show “the one who is coming” but proclaims him in advance; whereas the whole New Testament is the gospel, not only because, like the beginning of the Gospel, it says, “Behold the Lamb of God, who takes away the sin of the world,” but also because it contains various praises and teachings of him on whose account the gospel is gospel. ### Scripture references - Matt 11:3: allusion, medium confidence - John 1:29: quotation, high confidence ### Translation notes - The quotations are Matt 11:3 and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 1.17 (Preuschen 4:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-17). ## Commentary on John 1.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-18 - Source: Preuschen 4:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because evangelists also exhort to faith, the apostles' writings can be called gospel. ### Greek text ἔτι δὲ εἰ ὁ θεὸς ἔθετο ἐν τῇ ἐκκλησίᾳ ἀποστόλους καὶ προφήτας καὶ εὐαγγελιστὰς ποιμένας τε καὶ διδασκάλους, ἐπὰν ἐξετάσωμεν τί τὸ ἔργον τοῦ εὐαγγελιστοῦ, ὅτι οὐ πάντως διηγήσασθαι τίνα τρόπον ὁ σωτὴρ τυφλὸν ἀπὸ γενετῆς ἰάσατο, ὀδωδότα νεκρὸν ἀνέστησεν ἤ τι τῶν παραδόξων πεποίηκεν, οὐκ ὀκνήσομεν, χαρακτηριζομένου τοῦ εὐαγγε- λιστοῦ καὶ ἐν προτρεπτικῷ λόγῳ τῷ εἰς πιστοποίησιν τῶν περὶ Ἰησοῦ, εὐαγγέλιόν πως εἰπεῖν τὰ ὑπὸ τῶν ἀποστόλων γεγραμμένα. ### English translation (Claude) Further, if God appointed in the church apostles and prophets and evangelists, pastors and teachers, then when we examine what the work of the evangelist is (namely, that it is not only to narrate how the Savior healed a man blind from birth, raised a dead man who already stank, or did some other wonder), we shall not hesitate, since the evangelist is characterized also by exhortation meant to bring people to faith in what concerns Jesus, to say that what the apostles wrote is in a sense gospel. ### Scripture references - Eph 4:11: allusion, high confidence - John 9:1: allusion, high confidence - John 11:39: allusion, high confidence ### Translation notes - The allusions are Eph 4:11 (with 1 Cor 12:28), John 9:1–7, and John 11:39. ### Citation (SBL) Origen, Comm. Jo. 1.18 (Preuschen 4:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-18). ## Commentary on John 1.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-19 - Source: Preuschen 4:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A name can apply strictly to one thing and loosely to others, as “teacher” does to Christ and to church teachers. ### Greek text ἀλλʼ ὅσον ἐπὶ τῇ δευτέρᾳ ἀποδόσει, τῷ ἀνθυποφέροντι διὰ τὸ μὴ ἐπιγεγράφθαι τὰς ἐπιστολὰς εὐαγγέλιον ὡς οὐ καλῶς πᾶσαν τὴν καινὴν διαθήκην εὐαγγέλιον ἡμῶν ὀνομασάντων, λεκτέον ὅτι πολλαχοῦ τῶν γραφῶν δύο τινῶν ἢ πλειόνων τῷ αὐτῷ ὀνόματι ὀνομαζομένων κυ- ριώτερον ἐπὶ τοῦ ἑτέρου τῶν λεγομένων κεῖται τὸ ὄνομα· οἷον λέγοντος τοῦ σωτῆρος· Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς« ὁ ἀπόστολός φησι τετάχθαι ἐν τῇ ἐκκλησίᾳ καὶ διδασκάλους. ### English translation (Claude) But as for the second answer: to one who objects that we did not do well in calling the whole New Testament “gospel”, since the letters are not entitled “gospel”, we must say that in many places in the Scriptures, when two or more things are called by the same name, the name belongs more properly to one of them. For example, although the Savior says, “Do not call anyone teacher on earth,” the apostle says that teachers too have been appointed in the church. ### Scripture references - Matt 23:8–10: quotation, medium confidence - 1 Cor 12:28: allusion, high confidence ### Translation notes - The quotation is a free form of Matt 23:8–10; the allusion is 1 Cor 12:28. ### Citation (SBL) Origen, Comm. Jo. 1.19 (Preuschen 4:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-19). ## Commentary on John 1.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-20 - Source: Preuschen 4:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letters are gospel only in a looser sense; the Gospel remains the firstfruits of Scripture. ### Greek text οὐκ ἔσονται οὖν οὗτοι διδάσκαλοι ὅσον ἐπὶ τῇ ἀκριβείᾳ τῆς τοῦ εὐαγγελίου φωνῆς. οὕτως οὐκ ἔσται εὐαγγέλιον τὸ κατὰ τὰς ἐπιστολὰς πᾶν γράμμα, ὅταν παραβάλληται τῇ διηγήσει τῶν περὶ Ἰησοῦ πράξεων καὶ παθημάτων καὶ λόγων αὐτοῦ. πλὴν ἀπαρχὴ πάσης γραφῆς τὸ εὐαγγέλιον, καὶ πασῶν τῶν κατʼ εὐχὴν ἡμῶν πράξεων ἐσομένων ἀπαρχὴν ποιούμεθα εἰς τὴν ἀπαρχὴν τῶν γραφῶν. ### English translation (Claude) These, then, will not be teachers in the strict sense of the Gospel's saying. So too, not every writing in the letters will be gospel when compared with the narrative of Jesus' deeds, sufferings, and words. Nevertheless, the Gospel is the firstfruits of all Scripture, and we offer the firstfruits of all the actions we pray to perform in work on the firstfruits of the Scriptures. ### Citation (SBL) Origen, Comm. Jo. 1.20 (Preuschen 4:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-20). ## Commentary on John 1.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-21 - Source: Preuschen 4:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the four Gospels, the elements of the church's faith, John's is the firstfruits, beginning from the Word who has no genealogy. ### Greek text Ἐγὼ δʼ οἶμαι ὅτι καὶ τεσσάρων ὄντων τῶν εὐαγγελίων οἱονεὶ στοιχείων τῆς πίστεως τῆς ἐκκλησίας (ἐξ ὧν ὡς στοιχείων ὁ πᾶς συνέστηκε κόσμος ἐν Χριστῷ καταλλαγεὶς τῷ θεῷ, καθά φησιν ὁ Παῦλος· »Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ«· οὑ κόσμου τὴν ἁμαρτίαν ἦρεν Ἰησοῦς· περὶ γὰρ τοῦ κόσμου τῆς ἐκκλησίας ὁ λόγος ἐστὶν ὁ γεγραμμένος· » Ἰδοὺ ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἵρων τὴν » ἁμαρτίαν τοῦ κόσμου«) ἀπαρχὴν τῶν εὐαγγελίων εἶναι τὸ προστε- ταγμένον ἡμῖν ὑπὸ σοῦ κατὰ δύναμιν ἐρευνῆσαι, τὸ κατὰ Ἰωάννην, τὸν γενεαλογούμενον εἰπὸν καὶ ἀπὸ τοῦ ἀγενεαλογήτου ἀρχόμενον. ### English translation (Claude) And I think that, since there are four Gospels, as it were the elements of the church's faith (the elements of which the whole world, reconciled to God in Christ, is composed, as Paul says, “God was in Christ reconciling the world to himself”, the world whose sin Jesus took away; for the written saying is about the world of the church: “Behold the Lamb of God, who takes away the sin of the world”), the firstfruits of the Gospels is the one you have instructed us to search out as far as we are able, the Gospel according to John, which speaks of the one whose genealogy is traced and yet begins from the one without genealogy. ### Scripture references - 2 Cor 5:19: quotation, high confidence - John 1:29: quotation, high confidence ### Translation notes - The quotations are 2 Cor 5:19 and John 1:29. The opening parenthesis and ὧν are restored (see corrections). ### Citation (SBL) Origen, Comm. Jo. 1.21 (Preuschen 4:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-21). ## Commentary on John 1.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-22 - Source: Preuschen 4:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark begin with Christ's human descent and the gospel's beginning; John most clearly reveals his divinity. ### Greek text Ματθαῖος μὲν γὰρ τοῖς προσδοκῶσι τὸν ἐξ Ἀβραὰμ καὶ Δαβὶδ Ἑβραίοις γράφων· » Βίβλος, φησί, γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβίδ, υἱοῦ » Ἀβραάμ «, καὶ Μάρκος, εἰδὼς ὃ γράφει. » ἀρχὴν « διηγεῖται » τοῦ εὐαγγε- » λίου «, τάχα εὑρισκόντων ἡμῶν τὸ τέλος αὐτοῦ παρὰ τῷ Ἰωάννῃ * * * * τὸν » ἐν ἀρχῇ λόγον, θεὸν λόγον. ἀλλὰ καὶ Λουκᾶς * * * * * ἀλλά γε τηρεῖ τῷ ἐπὶ τὸ στῆθος ἀναπεσόντι τοῦ Ἰησοῦ τοὺς μείζονας καὶ τελειοτέρους περ Ἰησοῦ λόγους· οὐδεὶς γὰρ ἐκείνων ἀκράτως ἐφανέρωσεν αὐτοῦ τὴν θεότητα ὡς Ἰωάννης, παραστήσας αὐτὸν λέγοντα· » Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου « » Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή «· » Ἐγώ εἰμι ἡ ἀνάστασις « » Ἐγώ εἰμι ἡ θύρα «· » Ἐγώ εἰμι ὁ ποι- » μὴν ὁ καλός «· καὶ ἐν τῇ Ἀποκαλύψει » Ἐγώ εἰμι τὸ Α καὶ τὸ Ω, ἡ » ἀρχὴ καὶ τὸ τέλος, ### English translation (Claude) For Matthew, writing for the Hebrews who were expecting the son of Abraham and David, says, “The book of the genealogy of Jesus Christ, son of David, son of Abraham”; and Mark, knowing what he is writing, narrates “the beginning of the gospel”, perhaps because we find its end in John … the Word who was “in the beginning”, God the Word. And Luke too … but he keeps for the one who reclined on Jesus' breast the greater and more perfect words about Jesus. For none of them revealed his divinity so purely as John, who presents him saying, “I am the light of the world”, “I am the way and the truth and the life”, “I am the resurrection”, “I am the door”, “I am the good shepherd”, and in the Revelation, “I am the Alpha and the Omega, the beginning and the end, ### Scripture references - Matt 1:1: quotation, high confidence - Mark 1:1: quotation, high confidence - John 1:1: quotation, high confidence - John 13:25: allusion, high confidence - John 8:12: quotation, high confidence - John 14:6: quotation, high confidence - John 11:25: quotation, high confidence - John 10:9: quotation, high confidence - John 10:11: quotation, high confidence - Rev 22:13: quotation, high confidence ### Translation notes - The quotations are Matt 1:1, Mark 1:1, John 1:1, John 8:12, 14:6, 11:25, 10:9, 10:11, and Rev 22:13 (with 21:6); the allusion is John 13:25. The manuscript has gaps here, shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.22 (Preuschen 4:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-22). ## Commentary on John 1.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-23 - Source: Preuschen 4:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's Gospel is the firstfruits of the Gospels; to understand it one must, like John, receive Mary as mother and have Christ living in oneself. ### Greek text ὁ πρῶτος καὶ ὁ ἔσχατος « τολμητέον τοίνυν εἰπεῖν ἀπαρχὴν μὲν πασῶν γραφῶν εἶναι τὰ εὐαγγέλια, τῶν δὲ εὐαγγελίων ἀπαρχὴν τὸ κατὰ Ἰωάννην, οὗ τὸν νοῦν οὐδεὶς δύναται λαβεῖν μὴ ἀναπεσὼν ἐπὶ τὸ στῆθος Ἰησοῦ μηδὲ λαβὼν ἀπὸ Ἰησοῦ τὴν Μαρίαν γινομένην καὶ αὐτοῦ μητέρα. καὶ τηλικοῦτον δὲ γενέσθαι δεῖ τὸν ἐσόμενον ἄλλον Ἰωάννην, ὥστε οἱονεὶ τὸν Ἰωάννην δειχθῆναι ὄντα Ἰησοῦν ὑπὸ Ἰησοῦ. εἰ γὰρ οὐδεὶς υἱὸς Μαρίας κατὰ τοὺς ὑγιῶς περὶ αὐτῆς δοξάζοντας ἢ Ἰησοῦς, φησὶ δὲ Ἰησοῦς τῇ μητρί· » Ἴδε ὁ » υἱός σου« καὶ οὐχί » Ἴδὲ καὶ οὗτος υἱός σου « ἴσον εἴρηκε τῷ » Ἴδε » οὑτός ἐστιν Ἰησοῦς ὃν ἐγέννησας «. καὶ γὰρ πᾶς ὁ τετελειωμένος » ζῇ » οὐκέτι «, ἀλλʼ ἐν » ζῇ Χριστός «, καὶ ἐπεὶ » ζῇ « ἐν αὐτῷ » Χρι- » στός «, λέγεται περὶ αὐτοῦ τῇ Μαρίᾳ· » Ἴδε ὁ υἱός σου « ὁ χριστός. ### English translation (Claude) the first and the last.” We must venture, then, to say that the Gospels are the firstfruits of all the Scriptures, and that the Gospel according to John is the firstfruits of the Gospels. No one can grasp its meaning who has not reclined on Jesus' breast and received from Jesus Mary, to be his mother too. And the one who is to be another John must become so great that, as it were, John is shown by Jesus to be Jesus. For if, according to those who think soundly about her, Mary had no son but Jesus, and Jesus says to his mother, “Behold your son,” and not “Behold, this one too is your son,” he has said the equivalent of “Behold, this is Jesus, whom you bore.” For everyone who has been made perfect “no longer lives”, but “Christ lives” in him; and since “Christ lives” in him, it is said of him to Mary, “Behold your son”: the Christ. ### Scripture references - Rev 22:13: quotation, high confidence - John 13:25: allusion, high confidence - John 19:26–27: quotation, high confidence - Gal 2:20: quotation, high confidence ### Translation notes - The quotations are Rev 22:13, John 19:26–27, and Gal 2:20; the allusion is John 13:25. Origen assumes that Mary had no other children. ### Citation (SBL) Origen, Comm. Jo. 1.23 (Preuschen 4:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-23). ## Commentary on John 1.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-24 - Source: Preuschen 4:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding the Gospel's hidden meaning requires the mind of Christ. ### Greek text ἡλίκου τοίνυν νοῦ ἡμῖν δεῖ, ἵνα τὸν ἐν τοῖς ὀστρακίνοις τῆς εὐτελοῦς λέξεως θησαυροῖς ἐναποκείμενον λόγον, τοῦ ὑπὸ πάντων τῶν ἐντυγχανόντων ἀναγινωσκομένου γράμματος καὶ ὑπὸ πάντων τῶν παρεχόντων τὰς σωματικὰς ἀκοὰς ἀκουομένου αἰσθητοῦ διὰ φωνῆς λόγου ἐκλαβεῖν κατʼ δυνηθῶμεν, τί δεῖ καὶ λέγειν; τὸν γὰρ μέλλοντα ταῦτα ἀκριβῶς καταλαμβάνειν μετὰ ἀληθείας εἰπεῖν δεῖ· » Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισ- » θέντα ἡμῖν. « ### English translation (Claude) How great a mind, then, do we need to be able to draw out, as it deserves, the meaning stored up in the earthen treasures of humble diction, in the letter read by all who come upon it and heard as a word perceptible through the voice by all who lend their bodily ears! What need is there even to say it? For one who is to grasp these things exactly must say in truth, “But we have the mind of Christ, that we may know the things freely given to us by God.” ### Scripture references - 2 Cor 4:7: allusion, high confidence - 1 Cor 2:16: quotation, high confidence - 1 Cor 2:12: quotation, high confidence ### Translation notes - The allusion is 2 Cor 4:7; the quotation combines 1 Cor 2:16 and 2:12. A word appears lost after κατʼ (probably “worthily”); “as it deserves” gives the likely sense. ### Citation (SBL) Origen, Comm. Jo. 1.24 (Preuschen 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-24). ## Commentary on John 1.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-25 - Source: Preuschen 4:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “my gospel” shows that everything he preached and wrote was gospel. ### Greek text Ἔστι δὲ προσαχθῆναι ἀπὸ τῶν ὑπὸ Παύλου λεγομένων περὶ τοῦ πᾶσαν τὴν καινὴν εἶναι τὰ εὐαγγέλια, ὅταν που γράφῃ· » Κατὰ τὸ » εὐαγγέλιόν μου «· ἐν γράμμασι γὰρ Παύλου οὐκ ἔχομεν βιβλίον εὐαγγέλιον συνήθως καλούμενον, ἀλλὰ πᾶν, ὃ ἐκήρυσσε καὶ ἔλεγε, τὸ εὐαγγέλιον ἠν. ἃ δὲ ἐκήρυσσε καὶ ἔλεγε, ταῦτα καὶ ἔγραφε· καὶ ἃ ἔγραφεν ἄρα εὐαγγέλιον ἦν. ### English translation (Claude) One may also adduce, for the view that the whole New Testament is the Gospels, what Paul says when he writes somewhere, “According to my gospel.” For in Paul's writings we have no book commonly called a gospel; rather, everything he preached and said was the gospel. And what he preached and said, he also wrote; so what he wrote was gospel. ### Scripture references - Rom 2:16: quotation, high confidence ### Translation notes - The quotation is Rom 2:16 (also Rom 16:25). ### Citation (SBL) Origen, Comm. Jo. 1.25 (Preuschen 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-25). ## Commentary on John 1.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-26 - Source: Preuschen 4:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whatever makes Christ present in souls, as Paul's and Peter's writings do, is gospel. ### Greek text εἰ δὲ τὰ Παύλου εὐαγγέλιον ἦν, ἀκόλουθον λέγειν ὅτι καὶ τὰ Πέτρου εὐαγγέλιον ἦν καὶ ἁπαξαπλῶς τὰ συνιστάντα τὴν Χριστοῦ ἐπιδημίαν καὶ κατασκευάζοντα τὴν παρουσίαν αὐτοῦ ἐμποιοῦντά τε αὐτὴν ταῖς ψυχαῖς τῶν βουλομένων παραδέξασθαι τὸν ἑστῶτα ἐπὶ τὴν θύραν καὶ κρούοντα καὶ εἰσελθεῖν βουλόμενον εἰς τὰς ψυχὰς λόγον θεοῦ. ### English translation (Claude) And if Paul's writings were gospel, it follows that Peter's too were gospel, and, in a word, whatever sets forth Christ's sojourn, prepares for his coming, and produces it in the souls of those who are willing to receive the Word of God, who stands at the door and knocks and wishes to enter their souls. ### Scripture references - Rev 3:20: allusion, high confidence ### Translation notes - The allusion is Rev 3:20. ### Citation (SBL) Origen, Comm. Jo. 1.26 (Preuschen 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-26). ## Commentary on John 1.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-27 - Source: Preuschen 4:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen defines a gospel as good news that gladdens and benefits those who accept it. ### Greek text Τί δὲ βούλεται δηλοῦν ἡ » εὐαγγέλιον « προσηγορία, καὶ διὰ τί ταύτην ἔχει τὴν ἐπιγραφὴν ταῦτα τὰ βιβλία, ἤδη καιρὸς ἐξετάσαι. ἔστι τοίνυν τὸ εὐαγγέλιον λόγος περιέχων ἀπαγγελίαν πραγμάτων κατὰ τὸ εὔλογον διὰ τὸ ὠφελεῖν εὐφραινόντων τὸν ἀκούοντα, ἐπὰν παραδέξηται τὸ ἀπαγγελλόμενον· οὐδὲν δʼ ἧττον ὁ τοιοῦτος λόγος εὐαγγέλιόν ἐστιν, ἂν καὶ πρὸς τὴν σχέσιν τοῦ ἀκούοντος ἐξετάζηται. ἢ εὐαγγέλιόν ἐστι λόγος περιέχων ἀγαθοῦ τῷ πιστεύοντι παρουσίαν ἢ λόγος ἐπαγγελλόμενος παρεῖναι ἀγαθὸν τὸ προσδοκώμενον. ### English translation (Claude) It is now time to examine what the name “gospel” means, and why these books bear this title. The gospel, then, is a word containing a report of things that, with good reason, gladden the hearer, because they benefit him once he accepts what is reported; and such a word is no less a gospel if it is also considered in relation to the disposition of the hearer. Or a gospel is a word containing the presence of a good thing for the one who believes, or a word announcing that the good thing expected is present. ### Translation notes - Origen plays on εὐαγγέλιον, literally “good news” or “good message”. ### Citation (SBL) Origen, Comm. Jo. 1.27 (Preuschen 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-27). ## Commentary on John 1.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-28 - Source: Preuschen 4:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels fit the definition, for they announce the saving coming of Christ and of the Father in him. ### Greek text πάντες δὲ οἱ προειρημένοι ἡμῖν ὅροι ἐφαρμόζουσι τοῖς ἐπιγραφομένοις εὐαγγελίοις. ἕκαστον γὰρ εὐαγγέλιον, σύστημα ἀπαγγελλομένων ὠφελίμων τῷ πιστεύοντι καὶ μὴ παρεκδεξαμένῳ τυγχάνον ὠφέλειαν ἐμποιοῦν, κατὰ τὸ εὐφραίνει, διδάσκον τὴν διʼ ἀνθρώπους τοῦ πρω- » τοτόκου πάσης κτίσεως « Χριστοῦ Ἰησοῦ σωτήριον αὐτοῖς ἐπιδημίαν. ἀλλὰ καὶ ὅτι λόγος ἐστὶν ἕκαστον εὐαγγέλιον διδάσκων τὴν τοῦ ἀγαθοῦ πατρὸς ἐν υἱῷ τοῖς βουλομένοις παραδέξασθαι ἐπιδημίαν, παντὶ τῷ πιστεύοντι σαφές. ### English translation (Claude) All the definitions we have given fit the books entitled Gospels. For each Gospel, being a collection of reports beneficial to one who believes and does not misinterpret them, produces benefit and thus gladdens, since it teaches the saving sojourn among human beings, for their sake, of Christ Jesus, “the firstborn of all creation”. And it is plain to every believer that each Gospel is a word teaching the sojourn of the good Father in the Son among those willing to receive him. ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - The quotation is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 1.28 (Preuschen 4:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-28). ## Commentary on John 1.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-29 - Source: Preuschen 4:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels announce the long-expected good: the Christ for whom John the Baptist and the Samaritan woman waited. ### Greek text ὅτι δὲ καὶ ἀγαθὸν ἐπαγγέλλεται διὰ τῶν βιβλίων τούτων τὸ προσδοκηθέν, οὐκ ἀσαφές. σχεδὸν γὰρ ὁ βαπτιστὴς Ἰωάννης τὴν παντὸς τοῦ λαοῦ λαβὼν φωνήν φησι πέμψας τῷ Ἰησοῦ· » Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν;« προσδοκώμενον γὰρ ἀγαθὸν τῷ λαῷ ὁ χριστὸς ἦν, περὶ οὗ κηρυσσόντων τῶν προ- φητῶν μέχρι καὶ τῶν τυχόντων πάντες εἰς αὐτὸν ἔσχον οἱ ὑπὸ νόμον καὶ προφήτας τὰς ἐλπίδας, ὡς μαρτυρεῖ ἡ Σαμαρεῖτις λέγουσα· » Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος » Χριστός «· ὅταν ἔλθῃ ἐκεῖνος, » ἀπαγγελεῖ ἡμῖν ἅπαντα.« ### English translation (Claude) That the good thing expected is also announced through these books is not unclear. For John the Baptist, taking up, as it were, the voice of the whole people, says when he sends to Jesus, “Are you the one who is coming, or are we to expect another?” For the Christ was the good thing expected by the people. The prophets proclaimed him, and all who were under the law and the prophets, down to the humblest, placed their hopes in him, as the Samaritan woman testifies when she says, “I know that the Messiah is coming, who is called Christ; when he comes, he will tell us all things.” ### Scripture references - Matt 11:3: quotation, high confidence - John 4:25: quotation, high confidence ### Translation notes - The quotations are Matt 11:3 (Luke 7:19) and John 4:25. ### Citation (SBL) Origen, Comm. Jo. 1.29 (Preuschen 4:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-29). ## Commentary on John 1.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-30 - Source: Preuschen 4:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples on the road to Emmaus had hoped that Jesus was the expected redeemer of Israel. ### Greek text ἀλλὰ καὶ Σίμων καὶ Κλεόπας, ὁμιλοῦντες » πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων« τῷ Ἰησοῦ, αὐτῷ τῷ χριστῷ ἀναστάντι οὐδέπω γινώσκοντες ἐγηγέρθαι αὐτὸν ἐκ νεκρῶν φασί· » Σὺ μόνος παροικεῖς έν Ἱερουσαλήμ, καὶ οὐκ ἔγνως τὰ γενόμενα » ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; « εἰπόντος δὲ » Ποῖα;« ἀποκρίνονται· » Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς »εν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ· ὅπως τε » παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανά- » του καὶ ἐσταύρωσαν αὐτόν. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ » μέλλων λυτροῦσθαι τὸν Ἰσραήλ. ### English translation (Claude) Simon and Cleopas too, talking “with one another about all the things that had happened” to Jesus, say to the risen Christ himself, not yet knowing that he had been raised from the dead, “Are you the only stranger in Jerusalem who does not know the things that have happened there in these days?” When he said, “What things?”, they answer: “The things concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers handed him over to be condemned to death and crucified him. But we had hoped that he was the one who was going to redeem Israel.” ### Scripture references - Luke 24:14: quotation, high confidence - Luke 24:18–21: quotation, high confidence ### Translation notes - The quotations are Luke 24:14 and 24:18–21. Origen names Cleopas's unnamed companion Simon. ### Citation (SBL) Origen, Comm. Jo. 1.30 (Preuschen 4:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-30). ## Commentary on John 1.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-31 - Source: Preuschen 4:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Andrew and Philip announce that they have found the expected Messiah. ### Greek text « πρὸς τούτοις Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εὑρὼν τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα λέγει· » Εὑρή- » καμεν τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον Χριστός«. καὶ μετ ὀλίγα ὁ Φίλιππος εὑρὼν τὸν Ναθαναὴλ λέγει αὐτῷ· » Ὃν ἔγραψεν » Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, τὸν Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέθ. « ### English translation (Claude) Besides these, Andrew the brother of Simon Peter, finding his own brother Simon, says, “We have found the Messiah, which translated is Christ.” And shortly afterward Philip, finding Nathanael, says to him, “We have found him of whom Moses in the law and the prophets wrote, Jesus the son of Joseph, from Nazareth.” ### Scripture references - John 1:41: quotation, high confidence - John 1:45: quotation, high confidence ### Translation notes - The quotations are John 1:41 and 1:45. ### Citation (SBL) Origen, Comm. Jo. 1.31 (Preuschen 4:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-31). ## Commentary on John 1.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-32 - Source: Preuschen 4:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: the law and the prophets would also fit the first definition of a gospel. ### Greek text Δόξαι δʼ ἄν τις ἐνίστασθαι τῷ πρώτῳ ὅρῳ, ἐπεὶ καὶ τὰ μὴ ἐπιγεγραμμένα εὐαγγέλια ὑποπίπτει αὐτῷ· ὁ γὰρ νόμος καὶ οἱ προ- φῆται >λόγοι< πιστεύονται εἶναι περιέχοντες ἀπαγγελίαν κατὰ τὸ εὔλογον διὰ τὸ ὠφελεῖν εὐφραινόντων τοὺς ἀκούοντας, ἐπὰν >παραδέξωνται τὰ <. ### English translation (Claude) But someone might seem to object to the first definition, since writings not entitled gospels also fall under it. For the law and the prophets are believed to be words containing a report of things that, with good reason, gladden the hearers because they benefit them, once they accept what is reported. ### Citation (SBL) Origen, Comm. Jo. 1.32 (Preuschen 4:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-32). ## Commentary on John 1.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-33 - Source: Preuschen 4:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before Christ the law and prophets were not yet gospel; his coming made all Scripture gospel. ### Greek text λεχθείη δʼ ἂν πρὸς τοῦτο ὅτι πρὸ τῆς Χριστοῦ ἐπιδημίας ὁ νόμος καὶ οἱ προφῆται, ἅτε μηδέπω ἐληλυθότος τοῦ τὰ ἐν αὐτοῖς μυστήρια σαφηνίζοντος, οὐκ εἶχον τὸ ἐπάγγελμα τοῦ περὶ τοῦ εὐαγγελίου ὅρου· ὁ δὲ σωτὴρ ἐπιδημήσας καὶ τὸ εὐαγγέλιον σωματοποιηθῆναι θελήσας τῷ εὐαγγελιῳ πάντα ὡσεὶ εὐαγγέλιον πεποίηκεν. ### English translation (Claude) To this it might be said that before Christ's sojourn the law and the prophets, since the one who would make clear the mysteries in them had not yet come, did not have the promise contained in the definition of the gospel. But the Savior, having come to dwell among us and having willed that the gospel be given a body, made all things, as it were, gospel by the gospel. ### Citation (SBL) Origen, Comm. Jo. 1.33 (Preuschen 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-33). ## Commentary on John 1.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-34 - Source: Preuschen 4:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like leaven, Christ's coming revealed the true, spiritual meaning of the law and the histories. ### Greek text καὶ οὐκ ἂν ἀπὸ σκοποῦ χρησαίμην τῷ παραδείγματι τοῦ » Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. « ὅτι * * * * * * * υἱοὺς τῶν ἀνθρώπων τῇ θειότητι αὐτοῦ, περιελὼν τὸ ἐν τῷ νόμῳ καὶ προφήταις κάλυμμα, πάντων τὸ θεῖον ἀπέδειξε, φανερῶς παραστήσας τοῖς βουληθεῖσι τῆς σοφίας αὐτοῦ γενέσθαι μαθηταῖς, τίνα τὰ ἀληθινὰ τοῦ Μωϋσέως νόμου, ὧν » ὑποδείγματι καὶ σκιᾷ« ἐλάτρευον οἱ πάλαι, καὶ τίς ἡ ἀλήθεια τῶν ἐν ταῖς ἱστορίαις πραγ- μάτων, ἅτινα »τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ« ἡμᾶς, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν. ### English translation (Claude) And I would not be off the mark to use the example of “A little leaven leavens the whole lump.” For … the sons of men by his divinity, taking away the veil in the law and the prophets, he showed the divine character of them all, clearly presenting to those who wished to become disciples of his wisdom what the true realities of the law of Moses are, of which those of old served “a copy and shadow”, and what the truth is of the events in the histories, which “happened to them as types, but were written for us, on whom the ends of the ages have come.” ### Scripture references - 1 Cor 5:6: quotation, high confidence - 2 Cor 3:14–16: allusion, high confidence - Heb 8:5: quotation, high confidence - 1 Cor 10:11: quotation, high confidence ### Translation notes - The quotations are 1 Cor 5:6 (Gal 5:9), Heb 8:5, and 1 Cor 10:11; the veil is 2 Cor 3:14–16. The manuscript has a gap here, shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.34 (Preuschen 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-34). ## Commentary on John 1.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-35 - Source: Preuschen 4:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those to whom Christ has come worship God in spirit and truth, not in types. ### Greek text πᾶς γοῦν ᾧ Χριστὸς ἐπιδεδήμηκεν οὔτε ἐν Ἱεροσολύμοις οὔτε ἐν τῷ τῶν Σαμαρειτῶν ὄρει προσκυνεῖ τῷ θεῷ, ἀλλὰ μαθὼν ὅτι »πνεῦμα ὁ θεός«, πνευματικῶς λατρεύων αὐτῷ »πνεύματι καὶ ἀληθείᾳ« οὐκέτι δὲ τυπικῶς προσκυ- νεῖ τὸν τῶν ὅλων πατέρα καὶ δημιουργόν. ### English translation (Claude) At any rate, everyone to whom Christ has come worships God neither in Jerusalem nor on the mountain of the Samaritans, but, having learned that “God is spirit”, serves him spiritually, “in spirit and truth”, and no longer worships the Father and Maker of all things in types. ### Scripture references - John 4:21–24: quotation, high confidence ### Translation notes - The allusion and quotations are John 4:21–24. ### Citation (SBL) Origen, Comm. Jo. 1.35 (Preuschen 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-35). ## Commentary on John 1.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-36 - Source: Preuschen 4:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel of the new covenant brings out the Spirit's newness hidden in all the Scriptures. ### Greek text οὐκοῦν πρὸ τοῦ εὐαγγελίου, ὃ γέγονε διὰ τὴν Χριστοῦ ἐπιδημίαν, οὐδὲν τῶν πάλαι εὐαγγέλιον ἦν. τὸ δὲ εὐαγγέλιον, ὅπερ ἐστὶ διαθήκη καινή, ἀποστῆσαν ἡμᾶς παλαιότητος τοῦ γράμματος τὴν μηδέποτε παλαιουμένην καινότητα τοῦ πνεύματος, οἰκείαν τῆς καινῆς διαθήκης τυγχάνουσαν, ἐν πάσαις ἀνακειμένην γραφαῖς τῷ φωτὶ τῆς γνώσεως ἀνέλαμψεν. ἐχρῆν δὲ τὸ ποιητικὸν τοῦ καὶ ἐν τῇ παλαιᾷ διαθήκῃ νομιζομένου εὐαγγελίου εὐαγγέλιον ἐξαιρέτως καλεῖσθαι »εὐαγγέλιον«. ### English translation (Claude) Therefore, before the gospel that came about through Christ's sojourn, none of the things of old was gospel. But the gospel, which is the new covenant, having removed us from the oldness of the letter, has made shine with the light of knowledge the never-aging newness of the Spirit, which belongs to the new covenant and was laid up in all the Scriptures. And it was fitting that the gospel which makes what is thought to be gospel even in the old covenant into gospel should be called “gospel” in a special sense. ### Scripture references - Rom 7:6: allusion, high confidence - 2 Cor 3:6: allusion, medium confidence - 2 Cor 4:6: allusion, medium confidence ### Translation notes - The allusions are Rom 7:6, 2 Cor 3:6, and 2 Cor 4:6. ### Citation (SBL) Origen, Comm. Jo. 1.36 (Preuschen 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-36). ## Commentary on John 1.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-37 - Source: Preuschen 4:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even before the incarnation Christ came spiritually to the patriarchs, Moses, and the prophets. ### Greek text Πλὴν οὐκ ἀγνοητέον Χριστοῦ ἐπιδημίαν καὶ πρὸ τῆς κατὰ σῶμα ἐπιδημίας τὴν νοητὴν γεγονέναι τοῖς τελειοτέροις καὶ οὐ νηπίοις οὐδὲ ὑπὸ παιδαγωγοὺς« καὶ »ἐπιτρόπους« ἔτι τυγχάνουσιν, οἷς τὸ νοητὸν τοῦ χρόνου πλήρωμα ἐνέστη, ὥσπερ τοῖς πατριάρχαις καὶ Μωϋσεῖ τῷ θεράποντι καὶ τοῖς τεθεαμένοις Χριστοῦ τὴν δόξαν προφήταις. ### English translation (Claude) Still, we must not fail to recognize that even before his bodily sojourn Christ came in a spiritual way to the more perfect, who were no longer infants nor under “tutors” and “guardians”, and for whom the spiritual fullness of time had arrived: for example, to the patriarchs, to Moses the servant, and to the prophets who beheld Christ's glory. ### Scripture references - Gal 4:1–4: allusion, high confidence - Num 12:7: allusion, medium confidence - John 12:41: allusion, medium confidence ### Translation notes - The allusions are Gal 3:24–4:4, Num 12:7 (Heb 3:5), and John 12:41. “In a spiritual way” renders νοητή (perceived by the mind). ### Citation (SBL) Origen, Comm. Jo. 1.37 (Preuschen 4:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-37). ## Commentary on John 1.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-38 - Source: Preuschen 4:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those still spiritually infant receive only Christ's forerunners, not yet the Word himself. ### Greek text ὥσπερ δὲ πρὸ τῆς ἐμφανοῦς καὶ κατὰ σῶμα ἐπιδημίας ἐπεδήμησε τοῖς τελείοις, οὕτω καὶ μετὰ τὴν κεκηρυγμένην παρουσίαν τοῖς ἔτι νηπίοις, ἅτε »ὑπὸ ἐπιτρόπους‘ τυγχάνουσι »καὶ οἰκονόμους« καὶ μηδέπω ἐπὶ τὸ πλήρωμα τοῦ χρόνου ἐφθακόσιν· οἱς οἱ πρόδρομοι Χριστοῦ ἐπιδεδημήκασι, παισὶ ψυχαῖς ἁρμόζοντες λόγοι, εὐλόγως ἂν κληθέντες »παιδαγωγοί«· αὐτὸς δὲ ὁ υἱὸς ὁ δεδοξασμένος θεὸς λόγος« οὐδέπω, περιμένων τὴν δέουσαν γενέσθαι προπαρασκευὴν τοῖς μέλλουσι χωρεῖν αὐτοῦ τὴν θεότητα ἀνθρώποις θεοῦ. ### English translation (Claude) And just as, before his visible and bodily sojourn, he came to the perfect, so also after the coming that has been proclaimed, to those who are still infants, being “under guardians and stewards” and not yet having reached the fullness of time, the forerunners of Christ have come: words suited to souls that are still children, who might reasonably be called “tutors”. But the Son himself, the glorified God the Word, has not yet come to them, waiting for the necessary preparation to take place in the men of God who are to receive his divinity. ### Scripture references - Gal 4:2: allusion, high confidence - Gal 3:24: allusion, high confidence ### Translation notes - The allusions are Gal 4:2 and 3:24. ### Citation (SBL) Origen, Comm. Jo. 1.38 (Preuschen 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-38). ## Commentary on John 1.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-39 - Source: Preuschen 4:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the law was a shadow of good things to come, the gospel read literally is a shadow of Christ's mysteries. ### Greek text καὶ τοῦτο δὲ εἰδέναι ἐχρῆν, ὅτι ὥσπερ ἔστι »νόμος σκιὰν« περιέχων »τῶν μελ- »λόντων ἀγαθῶν« ὑπὸ τοῦ κατὰ ἀλήθειαν καταγγελλομένου νόμου δηλουμένων, οὕτω καὶ εὐαγγέλιον σκιὰν μυστηρίων Χριστοῦ διδάσκει τὸ νομιζόμενον ὑπὸ πάντων τῶν ἐντυγχανόντων νοεῖσθαι. ### English translation (Claude) This too one ought to know: that just as there is a “law containing a shadow of the good things to come”, which are made plain by the law proclaimed according to truth, so also the gospel which all its readers think they understand teaches a shadow of the mysteries of Christ. ### Scripture references - Heb 10:1: quotation, high confidence ### Translation notes - The quotation is Heb 10:1. ### Citation (SBL) Origen, Comm. Jo. 1.39 (Preuschen 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-39). ## Commentary on John 1.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-40 - Source: Preuschen 4:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eternal, spiritual gospel reveals the realities behind Christ's words and deeds; there is an outward and a hidden Christianity. ### Greek text ὃ δέ φησιν Ἰωάννης »εὐαγγέλιον αἰώνιον«, οἰκείως ἂν λεχθησόμενον πνευματικόν, σαφῶς παρίστησι τοῖς νοοῦσιν » τὰ πάντα ἐνώπιον« περὶ αὐτοῦ τοῦ υἱοῦ τοῦ θεοῦ καὶ τὰ παριστάμενα μυστήρια ὑπὸ τῶν λόγων αὐτοῦ τά τε πράγματα, ὧν αἰνίγματα ἠσαν αἱ πράξεις αὐτοῦ. τούτοις δὲ ἀκόλουθόν ἐστιν ἐκλαμβάνειν ὅτι ὃν τρόπον ἐν φανερῷ Ἰουδαῖός τίς ἐστι καὶ περ * * * * * καὶ ἄλλη ἐν κρυπτῷ, οὕτω χριστιανὸς καὶ βάπτισμα. ### English translation (Claude) But what John calls “the eternal gospel”, which might properly be called the spiritual gospel, clearly presents to those who understand “all things plainly” concerning the Son of God himself: both the mysteries presented by his words and the realities of which his deeds were riddles. It follows from this that, just as one is a Jew outwardly, and … and another in secret, so it is with the Christian and with baptism. ### Scripture references - Rev 14:6: quotation, high confidence - Prov 8:9: echo, medium confidence - Rom 2:28–29: allusion, high confidence ### Translation notes - The quotation is Rev 14:6; “all things plainly” echoes Prov 8:9 LXX; the contrast of outward and hidden Jew is Rom 2:28–29. The manuscript has a gap here, shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.40 (Preuschen 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-40). ## Commentary on John 1.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-41 - Source: Preuschen 4:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and Peter became inward Jews through Jesus, yet kept outward Jewish practice to save others. ### Greek text καὶ Παῦλος μὲν καὶ Πέτρος, ἐν φανερῷ πρό- τερον ὄντες Ἰουδαῖοι καὶ περιτετμημένοι, ὕστερον καὶ ἐν τῷ κρυπτῷ τοιοῦτοι τυγχάνειν ἀπὸ Ἰησοῦ εἰλήφασι, τὸ ἐν φανερῷ εἶναι Ἰουδαῖοι διὰ τὴν τῶν πολλῶν σωτηρίαν κατʼ οἰκονομίαν οὐ μόνον λόγοις ὁμολογοῦντες ἀλλὰ καὶ διὰ ἔργων δεικνύντες. τὸ δʼ αὐτὸ καὶ περὶ τοῦ χριστιανισμοῦ αὐτῶν λεκτέον. ### English translation (Claude) Paul and Peter, who were at first Jews outwardly and circumcised, afterward received from Jesus to be such in secret as well; and being Jews outwardly, by a wise accommodation for the salvation of many, they not only acknowledged in words but also showed by deeds. The same must be said of their Christianity. ### Translation notes - “By a wise accommodation” renders κατʼ οἰκονομίαν. ### Citation (SBL) Origen, Comm. Jo. 1.41 (Preuschen 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-41). ## Commentary on John 1.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-42 - Source: Preuschen 4:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Paul among the Jews, a teacher must use outward Christianity to lead beginners on to higher things. ### Greek text καὶ ὥσπερ οὔκ ἐστιν ὠφελῆσαι δυνατὸν Παῦλον τοὺς κατὰ σάρκα Ἰουδαίους, ἐὰν μή, ὅτε ὁ λόγος αἱρεῖ, περιτέμῃ τὸν Τιμόθεον, καί, ὅτε εὔλογόν ἐστι, ξυράμενον καὶ προσφορὰν ποιήσαντα καὶ ἁπαξαπλῶς τοῖς Ἰουδαίοις Ἰουδαῖον γενόμενον, ἵνα τοὺς Ἰουδαίους κερδήσῃ, οὕτως τὸν ἐκκείμενον εἰς πολ- λῶν ὠφέλειαν οὔκ ἐστι διὰ τοῦ ἐν κρυπτῷ χριστιανισμοῦ μόνον δυνατὸν τοὺς στοιχειουμένους ἐν τῷ φανερῷ χριστιανισμῷ βελτιῶσαι καὶ προαγαγεῖν ἐπὶ τὰ κρείττονα καὶ ἀνωτέρω. ### English translation (Claude) And just as Paul could not benefit the Jews according to the flesh unless, when reason required it, he circumcised Timothy, and when it was reasonable, shaved his head and made an offering, and in a word became a Jew to the Jews in order to win Jews, so one who is set to benefit many cannot, by hidden Christianity alone, improve those who are being taught the elements in outward Christianity, and lead them on to what is better and higher. ### Scripture references - Acts 16:3: allusion, high confidence - Acts 21:23–26: allusion, high confidence - 1 Cor 9:20: allusion, high confidence ### Translation notes - The allusions are Acts 16:3, Acts 18:18 and 21:23–26, and 1 Cor 9:20. ### Citation (SBL) Origen, Comm. Jo. 1.42 (Preuschen 4:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-42). ## Commentary on John 1.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-43 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginners need the bodily gospel of Christ crucified; the mature should be taught the Word as he was with God. ### Greek text διόπερ ἀναγκαῖον πνευματικῶς καὶ σωματικῶς χριστιανίζειν· καὶ ὅπου μὲν χρὴ τὸ σωματικὸν κηρύσσειν εὐαγγέλιον, φάσκοντα »μηδὲν εἰδέναι« ἐν σαρκίνοις »ἢ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, τοῦτο ποιητέον· ἐπὰν δὲ εὑρεθῶσι κατηρτισμένοι τῷ πνεῦματι καὶ καρποφοροῦντες ἐν αὐτῷ ἐρῶντές τε τῆς οὐρανίου σοφίας, μεταδοτέον αὐτοῖς τοῦ λόγου ἐπανελθόντος ἀπὸ τοῦ σεσαρκῶσθαι ἐφʼ ὃ »ἠν έν ἀρχῇ πρὸς »τὸν θεόν«. ### English translation (Claude) Therefore it is necessary to be a Christian both spiritually and bodily. Where one must preach the bodily gospel, saying among those who are fleshly that one “knows nothing except Jesus Christ and him crucified”, this must be done. But when people are found fully trained in the Spirit, bearing fruit in it, and in love with the heavenly wisdom, one must give them a share in the Word, who returns from having become flesh to what “he was in the beginning with God”. ### Scripture references - 1 Cor 2:2: quotation, high confidence - 1 Cor 3:1: allusion, medium confidence - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are 1 Cor 2:2 and John 1:1–2; “fleshly” echoes 1 Cor 3:1. ### Citation (SBL) Origen, Comm. Jo. 1.43 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-43). ## Commentary on John 1.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-44 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen distinguishes a perceptible gospel from a spiritual one. ### Greek text Ταῦτα δὲ ἐξετάζοντες περὶ τοῦ εὐαγγελίου οὐ μάτην εἰρηκέναι ἡγούμεθα, οἱονεὶ αἰσθητὸν εὐαγγέλιον νοητοῦ καὶ πνευματικοῦ τῇ ἐπινοίᾳ διακρίνοντες. ### English translation (Claude) In examining these matters concerning the gospel, we do not think we have spoken in vain, since we distinguish in thought, as it were, a perceptible gospel from an intelligible and spiritual one. ### Citation (SBL) Origen, Comm. Jo. 1.44 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-44). ## Commentary on John 1.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-45 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The task of the commentary is to draw the spiritual gospel out of the literal one. ### Greek text καὶ γὰρ νῦν πρόκειται τὸ αἰσθητὸν εὐαγγέλιον μεταλαβεῖν εἰς πνευματικόν· τίς γὰρ ἡ διήγησις τοῦ αἰσθη- τοῦ, εἰ μὴ μεταλαμβάνοιτο εἰς πνευματικόν; ἤτοι οὐδεμία ἢ ὀλίγη καὶ τῶν τυχόντων ἀπὸ τῆς λέξεως αὑτοὺς πεπεικότων λαμβάνειν τὰ δηλούμενα. ### English translation (Claude) For our present task is to transform the perceptible gospel into the spiritual one. For what is the narrative of the perceptible gospel, if it is not transformed into the spiritual? Either nothing, or little, and something belonging to ordinary people who have persuaded themselves that they take in from the wording what is meant. ### Citation (SBL) Origen, Comm. Jo. 1.45 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-45). ## Commentary on John 1.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-46 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The aim is to reach the deep meaning of the gospel, free of types. ### Greek text ἀλλὰ πᾶς ἀγὼν ἡμῖν ἐνέστηκε πειρωμένοις εἰς τὰ βάθη τοῦ εὐαγγελικοῦ νοῦ φθάσαι καὶ ἐρευνῆσαι τὴν ἐν αὐτῷ γυμνὴν τύπων ἀλήθειαν. ### English translation (Claude) But our whole struggle is to try to reach the depths of the meaning of the gospel and to search out the truth in it, stripped of types. ### Citation (SBL) Origen, Comm. Jo. 1.46 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-46). ## Commentary on John 1.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-47 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles announce Jesus, who is himself the resurrection; Jesus announces good things to the poor. ### Greek text τῶν δὴ εὐαγγελιζομένων ἐν ἀγαθῶν ἀπαγγελίᾳ νοουμένων, οἱ μὲν ἀπόστολοι τὸν Ἰησοῦν εὐαγγελίζονται· λέγονται μέντοι ὡς ἀγαθὸν καὶ τὴν ἀνάστασιν εὐαγγελίζεσθαι, καὶ αὐτήν πως οὐσαν Ἰησοῦν· Ἰησοῦς γάρ φησιν· »Ἐγώ εἰμι ἡ ἀνάστασις«· Ἰησοῦς δὲ τὰ τοῖς ἁγίοις ἀποκείμενα εὐαγγελίζεται τοῖς πτωχοῖς, παρακαλῶν αὐτοὺς ἐπὶ τὰς θείας ἐπαγγελίας. ### English translation (Claude) Since, then, what is announced as gospel is understood as an announcement of good things, the apostles announce Jesus as good news. They are also said to announce the resurrection as good news, and the resurrection is in a sense Jesus himself; for Jesus says, “I am the resurrection.” And Jesus announces to the poor the things laid up for the saints, calling them to the divine promises. ### Scripture references - John 11:25: quotation, high confidence - Acts 17:18: allusion, medium confidence - Luke 4:18: allusion, medium confidence ### Translation notes - The quotation is John 11:25; the allusions are Acts 17:18 and Luke 4:18. ### Citation (SBL) Origen, Comm. Jo. 1.47 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-47). ## Commentary on John 1.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-48 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 68 shows that preaching persuades by God's power, not by eloquence. ### Greek text καὶ μαρτυροῦσιν αἱ θεῖαι γραφαὶ τοῖς ὑπὸ τῶν ἀποστόλων εὐαγγελισμοῖς καὶ τῷ ὑπὸ τοῦ σωτῆρος ἡμῶν, ὁ μὲν Δαβὶδ περὶ τῶν ἀποστόλων, τάχα δὲ καὶ εὐαγγελιστῶν λέγων· »Κύριος δώσει »ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ· ὁ βασιλεὺς τῶν δυνάμεων »τοῦ ἀγαπητοῦ«, ἅμα καὶ διδάσκων ὅτι οὐ σύνθεσις λόγου καὶ προφορὰ φωνῶν καὶ ἠσκημένη καλλιλεξία ἀνύει πρὸς τὸ πείθειν, ἀλλὰ δυνάμεως θείας ἐπιχορηγία διόπερ καὶ ο Παῦλός πού φησι· ### English translation (Claude) And the divine Scriptures bear witness to the good news announced by the apostles and to that announced by our Savior. David speaks of the apostles, and perhaps also of the evangelists: “The Lord will give a word to those who announce good news with great power; the King of the powers of the beloved”, teaching at the same time that it is not the composition of speech, the delivery of words, or practised elegance of style that succeeds in persuading, but the supply of divine power. That is why Paul too says somewhere: ### Scripture references - Ps 68:11–12 (67:12-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 68:11–12 (67:12–13 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.48 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-48). ## Commentary on John 1.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-49 - Source: Preuschen 4:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says the kingdom of God is in power, not in words. ### Greek text »Γνώσομαι οὐ τὸν »λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν· οὐ γὰρ ἐν λόγῳ ἡ »βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει« καὶ ἐν ἄλλοις· »Καὶ ὁ λόγος μου »καὶ τὸ κήρυγμά μου οὐκ έν πειθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως«. ### English translation (Claude) “I will find out not the talk of those who are puffed up but their power; for the kingdom of God is not in talk but in power”; and elsewhere: “My speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” ### Scripture references - 1 Cor 4:19–20: quotation, high confidence - 1 Cor 2:4: quotation, high confidence ### Translation notes - The quotations are 1 Cor 4:19–20 and 1 Cor 2:4. ### Citation (SBL) Origen, Comm. Jo. 1.49 (Preuschen 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-49). ## Commentary on John 1.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-50 - Source: Preuschen 4:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Emmaus disciples felt this power; the apostles received it in great measure. ### Greek text ταύτῃ τῇ δυνάμει μαρτυροῦντες ὁ Σίμων καὶ ὁ Κλεόπας φασίν· »Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἠν ἐν τῇ ὁδῷ, »ὡς διήνοιγεν ἡμῖν τὰς γραφάς;« οἱ δὲ ἀπόστολοι (ἐπεὶ καὶ ποσότης ἐστὶ δυνάμεως ἐπιχορηγουμένης ὑπὸ θεοῦ διαφέρουσα τοῖς λέγουσιν, εἶχον κατὰ τὸ παρὰ τῷ Δαβὶδ λεγόμενον· »Κύριος δώσει ῥῆμα τοῖς »εὐαγγελιζομένοις δυνάμει πολλῇ«, πολλὴν δύναμιν), Ἡσαΐας δὲ φάσκων· ### English translation (Claude) Bearing witness to this power, Simon and Cleopas say, “Was not our heart burning on the road, as he opened the Scriptures to us?” And the apostles (since the amount of power supplied by God differs among those who speak) had, according to what David says, “The Lord will give a word to those who announce good news with great power”, great power. And Isaiah, saying: ### Scripture references - Luke 24:32: quotation, high confidence - Ps 68:11 (67:12 LXX): quotation, high confidence ### Translation notes - The quotations are Luke 24:32 and Ps 68:11 (67:12 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.50 (Preuschen 4:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-50). ## Commentary on John 1.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-51 - Source: Preuschen 4:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beautiful feet of Isaiah are the apostles walking in Christ the Way and announcing Jesus. ### Greek text »Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά«, τὸ ὡραῖον καὶ έν καιρῷ γινόμενον τῶν ἀποστόλων ὁδευόντων τὸν εἰπόντα· »Ἐγώ »εἰμι ἡ ὁδός« κήρυγμα νοήσας ἐπαινεῖ »πόδας« τοὺς διὰ τῆς νοητῆς ὁδοῦ Χριστοῦ Ἰησοῦ βαδίζοντας διά τε τῆς θύρας εἰσιόντας πρὸς τὸν θεόν. »ἀγαθὰ« δὲ εὐαγγελίζονται οὗτοι, ὧν εἰσιν οἱ πόδες, τὸν Ἰησοῦν. ### English translation (Claude) “How beautiful are the feet of those who announce good things”, understanding the preaching of the apostles, who walked the way of him who said, “I am the way”, as beautiful and timely, praises the “feet” that travel by the spiritual way, Christ Jesus, and enter to God through the door. And those whose feet these are announce “good things”: Jesus. ### Scripture references - Isa 52:7: quotation, high confidence - Rom 10:15: quotation, high confidence - John 14:6: quotation, high confidence - John 10:9: allusion, medium confidence ### Translation notes - The quotations are Isa 52:7 (as in Rom 10:15) and John 14:6; the door is John 10:9. Origen plays on ὡραῖος, “beautiful” and “timely”. ### Citation (SBL) Origen, Comm. Jo. 1.51 (Preuschen 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-51). ## Commentary on John 1.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-52 - Source: Preuschen 4:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus is many good things at once, as his many titles show; he is life. ### Greek text Καὶ μὴ θαυμάσῃ τις, εἰ πληθυντικῷ ὀνόματι τῷ τῶν ἀγαθῶν τὸν Ἰησοῦν ἐξειλήφαμεν εὐαγγελίζεσθαι. ἐκλαβόντες γὰρ τὰ πράγματα καθʼ ὧν τὰ ὀνόματα κεῖται, ἃ ὁ υἱὸς τοῦ θεοῦ ὀνομάζεται, συνήσομεν πῶς πολλὰ ἀγαθά ἐστιν ὁ Ἰησοῦς, ὃν εὐαγγελίζονται οὑτοι, ὧν ὡραῖοί εἰσιν οἱ πόδες. ἓν μὲν γὰρ ἀγαθὸν ζωή, Ἰησοῦς δὲ ζωή. ### English translation (Claude) And let no one be surprised that we have taken the plural noun “good things” to mean that Jesus is announced. For when we consider the realities to which the names by which the Son of God is called refer, we shall understand how Jesus, whom those with beautiful feet announce, is many good things. One good thing is life, and Jesus is life. ### Scripture references - John 14:6: allusion, medium confidence ### Translation notes - The allusion is John 11:25 and 14:6. ### Citation (SBL) Origen, Comm. Jo. 1.52 (Preuschen 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-52). ## Commentary on John 1.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-53 - Source: Preuschen 4:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is light, truth, the way, and life. ### Greek text καὶ ἕτερον ἀγαθὸν »φῶς τοῦ κόσμου«, »φῶς« τυγχάνον »ἀληθινὸν« καὶ »φῶς τῶν ἀνθρώπων«· ἅπερ πάντα ὁ υἱὸς εἶναι λέγεται τοῦ θεοῦ. καὶ ἄλλο ἀγαθὸν κατʼ ἐπίνοιαν παρὰ τὴν ζωὴν καὶ τὸ φῶς ἡ ἀλήθεια καὶ τέταρτον παρὰ ταῦτα ἡ ἐπὶ ταύτην φέρουσα ὁδός· ἅπερ πάντα ὁ σωτὴρ ἡμῶν διδάσκει ἑαυτὸν εἶναι λέγων· »Εγώ εἰμι ἡ ὁδὸς »καὶ ἡ ἀλήθεια καὶ ἡ ζωή«. ### English translation (Claude) Another good thing is “the light of the world”, being the “true” light and “the light of men”: all of which the Son of God is said to be. And another good thing, distinct in concept from life and light, is truth; and a fourth besides these is the way that leads to it. Our Savior teaches that he is all these, saying, “I am the way and the truth and the life.” ### Scripture references - John 8:12: quotation, high confidence - John 1:9: quotation, high confidence - John 1:4: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are John 8:12, 1:9, 1:4, and 14:6. “Distinct in concept” renders κατʼ ἐπίνοιαν: Christ's titles as distinct aspects (ἐπίνοιαι) of one subject. ### Citation (SBL) Origen, Comm. Jo. 1.53 (Preuschen 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-53). ## Commentary on John 1.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-54 - Source: Preuschen 4:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the resurrection and the door to blessedness. ### Greek text πῶς δὲ οὐκ ἀγαθὸν τὸ ἀποτιναξάμενον τὸν χοῦν καὶ τὴν νεκρότητα· ἀναστῆναι, τούτου τυγχάνοντα ἀπὸ τοῦ κυρίου καθὸ ἀνάστασίς ἐστιν, ὃς καί φησιν· »Ἐγώ εἰμι ἡ ἀνάστασις«; ἀλλὰ καὶ ἡ θύρα, διʼ ἧς τις εἰς τὴν ἄκραν εἰσέρχεται μακαριότητα, ἀγαθόν· ὁ δὲ χριστός φησιν· »Ἐγώ εἰμι ἡ θύρα«. ### English translation (Claude) And how is it not a good thing to shake off the dust and deadness and to rise again, obtaining this from the Lord inasmuch as he is the resurrection, who also says, “I am the resurrection”? And the door, too, through which one enters into the highest blessedness, is a good thing; and Christ says, “I am the door.” ### Scripture references - John 11:25: quotation, high confidence - John 10:9: quotation, high confidence - Isa 52:2: echo, low confidence ### Translation notes - The quotations are John 11:25 and 10:9; the dust echoes Isa 52:2. ### Citation (SBL) Origen, Comm. Jo. 1.54 (Preuschen 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-54). ## Commentary on John 1.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-55 - Source: Preuschen 4:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the Wisdom of God in whom the Father delights. ### Greek text τί δὲ δεῖ περὶ σοφίας λέγειν, ἣν »ἔκτισεν ὁ θεὸς ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ᾗ προσέχαιρεν ὁ πατὴρ αὐτῆς, ἐνευφραινόμενος τῷ πολυποικίλῳ νοητῷ κάλλει αὐτῆς ὑπὸ νοητῶν ὀφθαλμῶν μόνων βλεπομένῳ καὶ εἰς ἔρωτα τὸν τὸ θεῖον κάλλος κατανοοῦντα οὐράνιον προκαλουμένῳ; ἀγαθὸν γὰρ ἡ σοφία τοῦ θεοῦ, ὅπερ μετὰ τῶν προειρημένων εὐαγγελίζονται ὧν »ὡραῖοι οἱ πόδες«. ### English translation (Claude) And what need is there to speak of wisdom, which “God created as the beginning of his ways for his works”, in which her Father rejoiced, delighting in her richly varied spiritual beauty, seen by spiritual eyes alone and summoning to heavenly love the one who contemplates the divine beauty? For the wisdom of God is a good thing, which, together with those already mentioned, is announced by those whose “feet are beautiful”. ### Scripture references - Prov 8:22: quotation, high confidence - Prov 8:30: allusion, medium confidence - Isa 52:7: quotation, high confidence ### Translation notes - The quotations are Prov 8:22 LXX and Isa 52:7; the Father's delight echoes Prov 8:30. ### Citation (SBL) Origen, Comm. Jo. 1.55 (Preuschen 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-55). ## Commentary on John 1.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-56 - Source: Preuschen 4:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the power of God. ### Greek text ἀλλὰ καὶ ἡ δύναμις τοῦ θεοῦ ἤδη ὄγδοον ἡμῖν ἀγαθὸν καταλέγεται, ἥτις ἐστὶν ὁ χριστός. ### English translation (Claude) And the power of God is now listed by us as an eighth good thing, which is Christ. ### Scripture references - 1 Cor 1:24: allusion, high confidence ### Translation notes - The allusion is 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 1.56 (Preuschen 4:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-56). ## Commentary on John 1.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-57 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is God the Word, second after the Father; blessed are those who receive these good things. ### Greek text οὐ σιωπητέον δὲ οὐδὲ τὸν μετὰ τὸν πατέρα τῶν ὅλων θεὸν λόγον· οὐδενὸς γὰρ ἔλαττον ἀγαθοῦ καὶ τοῦτο τὸ ἀγαθόν. μακάριοι μὲν οὖν οἱ χωρήσαντες ταῦτα τὰ ἀγαθὰ καὶ παραδεξάμενοι ἀπὸ τῶν ὡραίων τοὺς πόδας καὶ εὐαγγελιζομένων αὐτά. ### English translation (Claude) Nor must we keep silent about God the Word, who is after the Father of all things; for this good is less than no other good. Blessed, then, are those who have made room for these good things and received them from those whose feet are beautiful and who announce them. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The allusion is John 1:1. Origen calls the Word “God” but places him “after” the Father, in keeping with his subordinationist theology. ### Citation (SBL) Origen, Comm. Jo. 1.57 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-57). ## Commentary on John 1.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-58 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the beginner who knows only Christ crucified begins to share his good things, dying to sin with him. ### Greek text Πλὴν κἂν Κορίνθιός τις ὤν, κρίνοντος Παύλου μηδὲν εἰδέναι παρʼ αὐτῷ ἢ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, τὸν διʼ ἡμᾶς ἅνθρωπον μανθάνων παραδέξηται, »ἐν ἀρχῇ« τῶν ἀγαθῶν γίνεται, ὑπὸ τοῦ ἀνθρώπου Ἰησοῦ »ἄνθρωπος« γινόμενος »θεοῦ« καὶ ἀπὸ τοῦ θανάτου αὐτοῦ ἀποθνήσκων τῇ ἁμαρτίᾳ· καὶ γὰρ ἐκεῖνος »ὃ ἀπέ- »θανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ«. ### English translation (Claude) Yet even if someone is a Corinthian, when Paul judges it right to know nothing among him “except Jesus Christ and him crucified”, and learns and receives the one who became man for our sake, he comes to be “in the beginning” of the good things: through the man Jesus he becomes a “man of God”, and through his death he dies to sin. For “the death he died, he died to sin once for all.” ### Scripture references - 1 Cor 2:2: quotation, high confidence - 1 Tim 6:11: allusion, medium confidence - Rom 6:10: quotation, high confidence ### Translation notes - The quotations are 1 Cor 2:2 and Rom 6:10; “man of God” is 1 Tim 6:11. ### Citation (SBL) Origen, Comm. Jo. 1.58 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-58). ## Commentary on John 1.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-59 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is life to God, righteousness, sanctification, and redemption for believers. ### Greek text ἀπὸ δὲ τῆς ζωῆς αὐτοῦ, ἐπεὶ Ἰησοῦς »ὃ ζῇ, ζῇ τῷ θεῷ«, πᾶς ὁ σύμμορφος γενόμενος τῆς ἀναστάσεως αὐτοῦ λαμβάνει τὸ ζῆν τῷ θεῷ. τίς δὲ διστάζει, εἰ αὐτοδικαιοσύνη ἀγαθόν ἐστι καὶ αὐτοαγιασμὸς καὶ αὐτοαπολύτρωσις; ἅπερ καὶ αὐτὰ οἱ Ἰησοῦν εὐαγγελιζόμενοι εὐαγγελίζονται, λέγοντες αὐτὸν γεγονέναι ἡμῖν δικαιοσύνην ἀπὸ θεοῦ καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν. ### English translation (Claude) And from his life, since Jesus, “the life he lives, he lives to God”, everyone who has been conformed to his resurrection receives the power to live to God. And who doubts that righteousness itself is a good thing, and sanctification itself, and redemption itself? These too are what those who announce Jesus announce, saying that he has become for us righteousness from God, and sanctification, and redemption. ### Scripture references - Rom 6:10: quotation, high confidence - Rom 6:5: echo, medium confidence - 1 Cor 1:30: quotation, high confidence ### Translation notes - The quotations are Rom 6:10 and 1 Cor 1:30; conformity to the resurrection echoes Phil 3:10 and Rom 6:5. ### Citation (SBL) Origen, Comm. Jo. 1.59 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-59). ## Commentary on John 1.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-60 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus is a multitude of good things, more than can be written, for the fullness of the Godhead dwells in him. ### Greek text Παρέσται δὲ ἀπὸ τούτων τῶν γεγραμμένων περὶ αὐτοῦ δυσεξαριθμήτων παριστάντα πῶς πλῆθος ἀγαθῶν εστὶν Ἰησοῦς, ἀπὸ τῶν δυσεξαριθμήτων καὶ γεγραμμένων] καταστοχάζεσθαι τῶν ὑπαρχόντων μὲν ἐν αὐτῷ, εἰς ὃν »εὐδόκησεν« ἅπαν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι »σωματικῶς«, οὐ μὴν ὑπὸ γραμμάτων κεχωρημένων. ### English translation (Claude) From the almost countless things written about him, one can see how Jesus is a multitude of good things, and from them one can conjecture those that are indeed in him, in whom all the fullness of the Godhead was “pleased” to dwell “bodily”, but which cannot be contained in writings. ### Scripture references - Col 1:19: allusion, high confidence - Col 2:9: allusion, high confidence ### Translation notes - The allusions are Col 1:19 and 2:9. The sentence is repetitive in the digital text; the sense is clear. ### Citation (SBL) Origen, Comm. Jo. 1.60 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-60). ## Commentary on John 1.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-61 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John says the world could not contain the books that would be written about Jesus. ### Greek text καὶ τί λέγω »ὑπὸ γραμμάτων«, ὅτε καὶ περὶ ὅλου τοῦ κόσμου φησὶν ὁ Ιωάννης ὅτι »Οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα »βιβλία«; ### English translation (Claude) And why do I say “in writings”, when John says of the whole world, “I suppose that not even the world itself could contain the books that would be written”? ### Scripture references - John 21:25: quotation, high confidence ### Translation notes - The quotation is John 21:25. ### Citation (SBL) Origen, Comm. Jo. 1.61 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-61). ## Commentary on John 1.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-62 - Source: Preuschen 4:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Announcing the Savior is announcing the good things, for he received from the Father to be them. ### Greek text Ταὐτὸν οὖν ἐστιν εἰπεῖν ὅτι οἱ ἀπόστολοι τὸν σωτῆρα εὐαγγελίζονται, καὶ τὰ ἀγαθὰ εὐαγγελίζονται. οὑτος γάρ ἐστιν ὁ ἀπὸ τοῦ ἀγαθοῦ πατρὸς τὸ ἀγαθὰ εἶναι λαβών, ἵνα ἕκαστος ὃ χωρεῖ ἢ ἃ χωρεῖ διὰ Ἰησοῦ λαβὼν ἐν ἀγαθοῖς τυγχάνῃ. ### English translation (Claude) It is the same, then, to say that the apostles announce the Savior and that they announce the good things. For he is the one who received from the good Father to be the good things, so that each person, receiving through Jesus the good thing or things he has room for, may be among good things. ### Citation (SBL) Origen, Comm. Jo. 1.62 (Preuschen 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-62). ## Commentary on John 1.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-63 - Source: Preuschen 4:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles could preach good things only because Christ first announced them to them. ### Greek text οὐχ οἷοί τε δὲ ἦσαν οἱ ἀπόστολοι, ὧν »ὡραῖοι οἱ πόδες«, καὶ οἱ τούτων ζηλωταὶ εὐαγγελίζεσθαι τὰ ἀγαθά, μὴ πρότερον Ἰησοῦ αὐτοῖς αὐτὰ εὐαγγελισαμένου, ὡς ὁ Ἡσαΐας φησίν· »Αὐτὸς ὁ λαλῶν πάρειμι· ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες »εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά, ὅτι ἀκου- »στὴν ποιήσω τὴν σωτηρίαν σου λέγων Σιών· Βασιλεύσει σου ὁ θεός«. ### English translation (Claude) But the apostles, whose “feet are beautiful”, and those who imitate them, could not announce the good things unless Jesus had first announced them to them, as Isaiah says: “I myself who speak am here, like springtime on the mountains, like the feet of one who announces news of peace, like one who announces good things; for I will make your salvation heard, saying, Zion, your God shall reign.” ### Scripture references - Isa 52:6–7: quotation, high confidence ### Translation notes - The quotation is Isa 52:6–7 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.63 (Preuschen 4:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-1/#p-1-63). ## Commentary on John 1.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-64 - Source: Preuschen 4:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mountains are exalted souls, whom ministers of the new covenant must seek out. ### Greek text τίνα γὰρ τὰ ὄρη, ἐφʼ ὧν αὐτὸς ὁ λαλῶν παρεῖναι ὁμολογεῖ ἢ οἱ μηδενὸς τῶν ἐπὶ γῆς ὑψηλοτάτων καὶ μεγίστων ἥττονες; οὕστινας ζητεῖσθαι δεῖ ὑπὸ τῶν ἱκανῶν διακόνων τῆς καινῆς διαθήκης, ἵνα τηρήσωσι τὴν λέγουσαν ἐντολήν· »Ἐπʼ ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγ- »γελιζόμενος Σιών, ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμε- »νος Ἱερουσαλήμ.« ### English translation (Claude) For what are the mountains on which the speaker himself confesses that he is present, if not those who are in no way inferior to the highest and greatest things on earth? These must be sought out by capable ministers of the new covenant, so that they may keep the command that says, “Go up on a high mountain, you who announce good news to Zion; lift up your voice with strength, you who announce good news to Jerusalem.” ### Scripture references - Isa 40:9: quotation, high confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - The quotation is Isa 40:9 LXX; “ministers of the new covenant” is 2 Cor 3:6. ### Citation (SBL) Origen, Comm. Jo. 1.64 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-64). ## Commentary on John 1.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-65 - Source: Preuschen 4:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ announces himself directly to the mature, yet like the Father he does not despise the poor. ### Greek text Οὐ θαυμαστὸν δὲ εἰ τοῖς μέλλουσιν εὐαγγελίζεσθαι τὰ ἀγαθὰ Ἰησοῦς εὐαγγελίζεται τὰ ἀγαθά, οὐκ ἄλλα τυγχάνοντα ἑαυτοῦ· ἑαυτὸν γὰρ εὐαγγελίζεται ὁ υἱὸς τοῦ θεοῦ τοῖς δυναμένοις οὐ διʼ ἄλλων αὐτὸν μαθεῖν. πλὴν ὁ ἐπιβαίνων τῶν ὀρῶν καὶ εὐαγγελιζόμενος αὐτοῖς τὰ ἀγαθά, μαθητευθεὶς τῷ ἀγαθῷ πατρὶ ἀνατέλλοντι »τὸν ἥλιον ἐπὶ »πονηροὺς καὶ ἀγαθοὺς« καὶ βρέχοντι »ἐπὶ δικαίους καὶ ἀδίκους«, τοὺς τὴν ψυχὴν πτωχοὺς οὐχ ὑπερηφανεῖ. ### English translation (Claude) It is not surprising that Jesus announces the good things to those who are to announce the good things, since they are nothing other than himself: for the Son of God announces himself to those who are able to learn of him not through others. Yet the one who goes up on the mountains and announces to them the good things, having been taught by the good Father, who makes “the sun rise on the evil and the good” and sends rain “on the just and the unjust”, does not disdain the poor in soul. ### Scripture references - Matt 5:45: quotation, high confidence ### Translation notes - The quotation is Matt 5:45. ### Citation (SBL) Origen, Comm. Jo. 1.65 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-65). ## Commentary on John 1.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-66 - Source: Preuschen 4:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Nazareth Jesus announced good news to the poor from Isaiah. ### Greek text καὶ τούτοις γὰρ εὐαγγελίζεται, ὡς αὐτὸς μαρτυρεῖ λαβὼν τὸν Ἡσαΐαν καὶ ἀναγνούς· »Τὸ πνεῦμα »κυρίου ἐπʼ ἐμέ. οὑ ἕνεκεν ἔχρισέ με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέ »με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν·« »πτύξας« γὰρ τὸ βιβλίον καὶ »ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισε« καὶ πάντων ἐνατενιζόντων αὐτῷ φησι· »Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς »ὠσὶν ὑμῶν.« ### English translation (Claude) For to them too he announces good news, as he himself testifies when he took Isaiah and read, “The Spirit of the Lord is upon me, because he has anointed me to announce good news to the poor; he has sent me to proclaim release to captives and recovery of sight to the blind.” For having “rolled up” the book and “given it back to the attendant, he sat down”, and while all were gazing at him he said, “Today this Scripture has been fulfilled in your hearing.” ### Scripture references - Luke 4:18: quotation, high confidence - Isa 61:1: quotation, high confidence - Luke 4:20–21: quotation, high confidence ### Translation notes - The quotations are Luke 4:18 (Isa 61:1) and Luke 4:20–21. ### Citation (SBL) Origen, Comm. Jo. 1.66 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-66). ## Commentary on John 1.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-67 - Source: Preuschen 4:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every good deed done to Jesus, like the repentant woman's anointing, becomes part of the gospel. ### Greek text Ἀναγκαῖον δὲ εἰδέναι ὅτι ἐμπεριλαμβάνεται τῷ τηλικούτῳ εὐαγγελίῳ καὶ πᾶσα ἡ εἰς Ἰησοῦν γινομένη πρᾶξις ἀγαθή, ὥσπερ καὶ τῆς τὰ πονηρὰ ἔργα πεποιηκυίας καὶ μετανενοηκυίας εὐωδίαν δεδυνημένης διὰ τὴν ἀπὸ τῶν κακῶν γνησίαν μετάστασιν καταχέαι τοῦ Ἰησοῦ καὶ παντὶ τῷ οἴκῳ τὴν τοῦ μύρου πνοὴν εἰς αἴσθησιν πάντων τῶν ἐν αὐτῷ ἐμπεποιηκυίας. ### English translation (Claude) But it is necessary to know that every good action done toward Jesus is also included in so great a gospel: as with the woman who had done evil deeds and repented, who, because of her genuine turning away from evil, was able to pour fragrance over Jesus and to make the scent of the ointment perceptible to all in the whole house. ### Scripture references - Luke 7:37–38: allusion, high confidence - John 12:3: allusion, high confidence ### Translation notes - The allusions are Luke 7:37–38 and John 12:3; Origen merges the anointing stories. ### Citation (SBL) Origen, Comm. Jo. 1.67 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-67). ## Commentary on John 1.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-68 - Source: Preuschen 4:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good done to Christ's disciples is done to Christ and belongs to the gospel written in heaven. ### Greek text διὸ καὶ γέγραπται· »Ὅπου ἂν κηρυχθῇ »τὸ εὐαγγέλιον τοῦτο ἐν πᾶσι τοῖς ἔθνεσι, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς·« σαφὲς δὲ ὅτι εἰς Ἰησοῦν γίνεται καὶ τὰ εἰς τοὺς μαθητευθέντας αὐτῷ ἐπιτελούμενα· δεικνὺς γοῦν τοὺς εὖ πεπονθότας φησὶ τοῖς πεποιηκόσι· »Τούτοις ὃ ἐποιήσατε ἐμοὶ ἐποι- »ήσατε«· ὥστε πᾶσα πρᾶξις ἀγαθὴ ἡ εἰς τὸν πλησίον ὑφʼ ἡμῶν ἐπιτελουμένη εἰς τὸ εὐαγγέλιον ἀναφέρεται, τὸ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ γραφόμενον καὶ ὑπὸ πάντων τῶν ἠξιωμένων τῆς τῶν ὅλων γνώσεως ἀναγινωσκόμενον. ### English translation (Claude) That is why it is written, “Wherever this gospel is preached among all the nations, what she has done will also be told in memory of her.” And it is clear that what is done to those who have become his disciples is also done to Jesus; at any rate, pointing to those who had been treated well, he says to those who had done it, “What you did to these, you did to me.” So every good action we perform toward our neighbor is counted as part of the gospel, which is written on the tablets of heaven and read by all who have been counted worthy of the knowledge of all things. ### Scripture references - Matt 26:13: quotation, high confidence - Matt 25:40: quotation, high confidence ### Translation notes - The quotations are Matt 26:13 (Mark 14:9) and a free form of Matt 25:40. “The tablets of heaven” is a phrase also found in 1 Enoch and Jubilees; the allusion is uncertain. ### Citation (SBL) Origen, Comm. Jo. 1.68 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-68). ## Commentary on John 1.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-69 - Source: Preuschen 4:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel also records sins against Jesus as an accusation. ### Greek text ἀλλὰ καὶ ἐκ τοῦ ἐναντίου μέρος ἐστὶ τοῦ εὐαγγελίου εἰς κατηγορίαν τῶν πραζάντων τὰ εἰς Ἰησοῦν ἁμαρτανόμενα. ### English translation (Claude) But, on the other side, part of the gospel also serves to accuse those who committed sins against Jesus. ### Citation (SBL) Origen, Comm. Jo. 1.69 (Preuschen 4:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-69). ## Commentary on John 1.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-70 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas's betrayal and the mockery of Jesus are part of the Gospels. ### Greek text ἡ γοῦν Ἰούδα προδοσία καὶ ἡ τοῦ ἀσεβοῦς λαοῦ καταβόησις φάσκοντος »Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον« καὶ »Σταύρου, σταύρου »αὐτὸν« καὶ οἱ ἐμπαιγμοὶ τῶν αὐτὸν τῇ ἀκάνθῃ στεφανωσάντων καὶ τὰ τούτοις παραπλήσια ἐγκατατέκται τοῖς εὐαγγελίοις. ### English translation (Claude) At any rate, the betrayal by Judas, and the outcry of the impious people saying, “Away with such a man from the earth” and “Crucify, crucify him”, and the mockery of those who crowned him with thorns, and things like these, are woven into the Gospels. ### Scripture references - Acts 22:22: quotation, medium confidence - Luke 23:21: quotation, high confidence - Matt 27:29: allusion, high confidence ### Translation notes - The quotations are Acts 22:22 (compare Luke 23:18) and Luke 23:21 (John 19:6); the thorns are Matt 27:29. ### Citation (SBL) Origen, Comm. Jo. 1.70 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-70). ## Commentary on John 1.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-71 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever betrays Christ's disciples betrays Christ, as his words to Saul show. ### Greek text ἀκόλουθον δὲ τούτοις ἐστὶ νοῆσαι ὅτι πᾶς ὁ τῶν μαθητῶν Ἰησοῦ προδότης Ἰησοῦ προδότης εἶναι λελόγισται. πρὸς γοῦν τὸν ἔτι διώκοντα Σαῦλον εἶπεν· »Σαούλ, Σαούλ, τί με διώκεις«; καὶ »Ἐγώ εἰμι Ἰησοῦς, »ὅν σὺ διώκεις«. ### English translation (Claude) It follows from this to understand that everyone who betrays the disciples of Jesus is reckoned to be a betrayer of Jesus. At any rate, to Saul, while he was still persecuting, he said, “Saul, Saul, why do you persecute me?” and “I am Jesus, whom you are persecuting.” ### Scripture references - Acts 9:4–5: quotation, high confidence ### Translation notes - The quotations are Acts 9:4–5. ### Citation (SBL) Origen, Comm. Jo. 1.71 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-71). ## Commentary on John 1.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-72 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thorns that crown Jesus are the cares and pleasures that choke the word in believers. ### Greek text τίνες δὲ τὰς ἀκάνθας ἔχουσιν, αἷς τὸν Ἰησοῦν ἀτιμάζοντες στεφανοῦσιν; οἳ »ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν »τοῦ βίου« συνπνιγόμενοι λαβόντες τὸν λόγον τοῦ θεοῦ »οὐ τελεσ- »φοροῦσιν«. ### English translation (Claude) And who are those who have the thorns with which they dishonor and crown Jesus? Those who, having received the word of God, are choked “by cares and riches and pleasures of life” and “bring no fruit to maturity”. ### Scripture references - Luke 8:14: quotation, high confidence ### Translation notes - The quotation is Luke 8:14. ### Citation (SBL) Origen, Comm. Jo. 1.72 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-72). ## Commentary on John 1.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-73 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers must take care not to crown Jesus with their own thorns. ### Greek text διόπερ φυλακτέον μήποτε καὶ ἡμεῖς, ὡς ταῖς ἰδίαις ἀκάνθαις στεφανοῦντες τὸν Ἰησοῦν, ἀναγραφόμενοι τοιοῦτοι ἀναγινωσκώμεθα παρὰ τοῖς τὸν ἐν πᾶσι καὶ παρὰ πᾶσι λογικοῖς ἢ ἁγίοις Ἰησοῦν μανθάνουσι, τίνα τε τρόπον μύρῳ ἀλείφεται καὶ δειπνίζεται καὶ δοξάζεται ἢ ἐκ τῶν ἐναντίων ἀτιμάζεται καὶ ἐμπαίζεται καὶ τύπτεται. ### English translation (Claude) So we must be on guard lest we too, crowning Jesus with our own thorns, be recorded as such and read as such by those who learn about Jesus, who is in all and among all rational or holy beings, and how he is anointed with ointment, given supper, and glorified, or, on the contrary, dishonored, mocked, and beaten. ### Scripture references - John 12:2–3: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 1.73 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-73). ## Commentary on John 1.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-74 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good deeds and sins alike are recorded in the gospel for eternal life or eternal shame. ### Greek text ἀναγκαίως δὴ ταῦθʼ ἡμῖν εἴρηται δεικνύουσιν ὡς αἱ ἀγαθαὶ ἡμῶν πράξεις καὶ αἱ ἁμαρτίαι τῶν πταιόντων τῷ εὐαγγελίῳ ἐγκατατάσσονται ἤτοι »εἰς ζωὴν αἰώνιον ἢ εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην »αἰώνιον«. ### English translation (Claude) We have had to say these things to show that our good actions and the sins of those who stumble are recorded in the gospel, either “to eternal life or to reproach and eternal shame”. ### Scripture references - Dan 12:2: quotation, high confidence ### Translation notes - The quotation is Dan 12:2. ### Citation (SBL) Origen, Comm. Jo. 1.74 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-74). ## Commentary on John 1.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-75 - Source: Preuschen 4:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels too, God's ministers, are evangelists. ### Greek text Εἰ δὲ ἐν ἀνθρώποις εἰσὶν οἱ τετιμημένοι διακονίᾳ τῇ τῶν εὐαγγελιστῶν καὶ αὐτὸς ὁ Ἱησοῦς εὐαγγελίζεται ἀγαθὰ καὶ πτωχοῖς εὐαγγελίζεται, οὐκ ἔδει τοὺς πεποιημένους ὑπὸ τοῦ θεοῦ »πνεύ- »ματα ἀγγέλους« καὶ τοὺς ὄντας »πυρὸς φλόγα«, »λειτουργοὺς« τοῦ τῶν ὅλων πατρός, ἐστερῆσθαι τοῦ καὶ αὐτοὺς εἶναι εὐαγγελιστάς; ### English translation (Claude) If among human beings there are those honored with the ministry of evangelists, and Jesus himself announces good things and announces good news to the poor, those whom God made “spirits, his angels”, and who are “a flame of fire”, “ministers” of the Father of all things, ought not to be deprived of being evangelists themselves. ### Scripture references - Ps 104:4 (103:4 LXX): quotation, high confidence - Heb 1:7: quotation, high confidence ### Translation notes - The quotation is Ps 104:4 (103:4 LXX), as in Heb 1:7. ### Citation (SBL) Origen, Comm. Jo. 1.75 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-75). ## Commentary on John 1.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-76 - Source: Preuschen 4:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Christ's birth an angel announced the good news to the shepherds, and the heavenly army praised God. ### Greek text διὰ τοῦτο καὶ ἄγγελος ἐπιστὰς τοῖς ποιμέσι φησί, δόξαν ποιήσας περιλάμπειν αὐτούς· »Μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν »μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ, »ὅς ἐστι Χριστὸς κύριος, ἐν πόλει Δαβίδ«· ὅτε καὶ μηδέπω ἀνθρώπων συνιέντων τὸ τοῦ εὐαγγελίου μυστήριον οἱ κρείττονες αὐτῶν, οὐράνιος τυγχάνοντες στρατιὰ θεοῦ, αἰνοῦντες τὸν θεὸν λέγουσι· »Δόξα »ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.« ### English translation (Claude) That is why an angel, standing by the shepherds and making glory shine around them, says, “Do not be afraid; for behold, I announce to you good news of great joy which will be for all the people: for to you is born today a Savior, who is Christ the Lord, in the city of David.” And at that time, when human beings did not yet understand the mystery of the gospel, those who are greater than they, the heavenly army of God, praising God say, “Glory to God in the highest, and on earth peace, good will among men.” ### Scripture references - Luke 2:9–14: quotation, high confidence ### Translation notes - The quotations are Luke 2:9–11 and 2:13–14. ### Citation (SBL) Origen, Comm. Jo. 1.76 (Preuschen 4:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-76). ## Commentary on John 1.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-77 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The joy of Christ's birth is glory to God, as the fallen return to their rest. ### Greek text καὶ ταῦτα εἰπόντες ἀπέρχονται ἀπὸ τῶν ποιμένων εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καταλιπόντες ἡμῖν νοεῖν, πῶς ἡ εὐαγγελισθεῖσα ἡμῖν διὰ τῆς γενέσεως Χριστοῦ Ἰησοῦ »χαρὰ« »δόξα« ἐστὶν »ἐν ὑψίστοις θεῷ«, τῶν ταπεινωθέντων εἰς χοῦν ἐπιστρεφόντων »εἰς τὴν ἀνάπαυσιν« αὐτῶν καὶ »ἐν ὑψίστοις« διὰ Χριστοῦ μελλόντων δοξάζειν τὸν θεόν. ### English translation (Claude) And having said this, the angels go away from the shepherds into heaven, leaving us to understand how the “joy” announced to us through the birth of Christ Jesus is “glory to God in the highest”: those who had been humbled to the dust return “to their rest” and are to glorify God “in the highest” through Christ. ### Scripture references - Luke 2:15: allusion, high confidence - Ps 116:7 (114:7 LXX): allusion, medium confidence ### Translation notes - The allusions are Luke 2:15 and Ps 116:7 (114:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.77 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-77). ## Commentary on John 1.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-78 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angels marvel at the peace Christ brings to the earth, where the fallen morning star wages war. ### Greek text ἀλλὰ καὶ θαυμάζουσιν οἱ ἄγγελοι τὴν ἐπὶ γῆς ἐσομένην διὰ Ἰησοῦν εἰρήνην, τοῦ πολεμικοῦ χωρίου, εἰς ὃ ἐκπεσὼν »ἐκ τοῦ οὐρανοῦ ὁ »ἑωσφόρος, ὁ πρωὶ· ἀνατέλλων« ὑπὸ Ἰησοῦ συντρίβεται. ### English translation (Claude) And the angels also marvel at the peace that is to come on earth through Jesus, since the region of war, into which “the morning star, rising at dawn” fell “from heaven”, is being crushed by Jesus. ### Scripture references - Isa 14:12: quotation, high confidence ### Translation notes - The quotation is Isa 14:12 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.78 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-78). ## Commentary on John 1.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-79 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel belongs first to Christ, the head, and also to the apostles. ### Greek text Πρὸς τοῖς εἰρημένοις καὶ τοῦτο περὶ εὐαγγελίου ἰστέον, ὅτι πρώτως τῆς κεφαλῆς τοῦ ὅλου τῶν σωζομένων σώματος, Χριστοῦ Ἰησοῦ, ἐστὶ τὸ εὐαγγέλιον, ὥς φησιν ὁ Μάρκος· »Ἀρχὴ τοῦ εὐαγγε- »λίου Χριστοῦ Ἰησοῦ·« ἤδη δὲ καὶ τῶν ἀποστόλων τυγχάνει· διὸ λέγει ὁ Παῦλος· »Κατὰ τὸ εὐαγγέλιόν μου.« ### English translation (Claude) In addition to what has been said, one must also know this about the gospel: that primarily the gospel belongs to the head of the whole body of the saved, Christ Jesus, as Mark says, “The beginning of the gospel of Christ Jesus”; but it also belongs to the apostles, which is why Paul says, “According to my gospel.” ### Scripture references - Mark 1:1: quotation, high confidence - Rom 2:16: quotation, high confidence - Eph 1:22–23: allusion, medium confidence ### Translation notes - The quotations are Mark 1:1 and Rom 2:16; the head and body are Eph 1:22–23. ### Citation (SBL) Origen, Comm. Jo. 1.79 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-79). ## Commentary on John 1.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-80 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “beginning of the gospel” is either the whole Old Testament, typified by John the Baptist, or its end in John. ### Greek text πλὴν ἡ ἀρχὴ τοῦ εὐαγγελίου (ἔστι γὰρ αὐτοῦ μέγεθος ἀρχὴν καὶ τὰ ἑξῆς καὶ μέσα καὶ τέλη ἔχοντος) ἤτοι πᾶσά έστιν ἡ παλαιὰ διαθήκη, τύπου αὐτῆς ὄντος Ἰωάννου, ἢ διὰ τὴν συναφὴν τῆς καινῆς πρὸς τὴν παλαιὰν τὰ τέλη τῆς παλαιᾶς διὰ Ἰωάννου παρίσταμεν. ### English translation (Claude) But the beginning of the gospel (for, given its greatness, it has a beginning, what follows, a middle, and an end) is either the whole Old Testament, of which John is a type, or, because of the connection of the new with the old, the end of the old presented through John. ### Scripture references - Mark 1:1: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.80 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-80). ## Commentary on John 1.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-81 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark begins the gospel with the prophecy of the forerunner. ### Greek text φησὶ γὰρ ὁ αὐτὸς Μάρκος· »Ἀρχὴ τοῦ »εὐαγγελίου Ἰησοῦ Χριστοῦ, καθὼς γέγραπται ἐν Ἡσαΐᾳ τῷ προφήτῃ· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατα- »σκευάσει τὴν ὁδόν σου. φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε· ### English translation (Claude) For the same Mark says, “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet: Behold, I send my messenger before your face, who will prepare your way. The voice of one crying in the wilderness: Prepare ### Scripture references - Mark 1:1–3: quotation, high confidence - Mal 3:1: quotation, high confidence - Isa 40:3: quotation, high confidence ### Translation notes - The quotation is Mark 1:1–3, combining Mal 3:1 and Isa 40:3. ### Citation (SBL) Origen, Comm. Jo. 1.81 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-81). ## Commentary on John 1.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-82 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's opening refutes heretics who ascribe the two Testaments to two different gods. ### Greek text »τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.« ὅθεν θαυμάζειν μοι ἔπεισι, πῶς δυσὶ θεοῖς προσάπτουσιν ἀμφοτέρας τὰς διαθήκας οἱ ἑτερόδοξοι, οὐκ ἔλαττον καὶ ἐκ τούτου τοῦ ῥητοῦ ἐλεγχόμενοι. πῶς γὰρ δύναται ἀρχὴ εἶναι τοῦ εὐαγγελίου, ὡς αὐτοὶ οἴονται, ἑτέρου τυγχάνων θεοῦ ὁ Ἰωάννης, ὁ τοῦ δημιουργοῦ ἄνθρωπος καὶ ἀγνοῶν, ὡς νομίζουσι, τὴν καινὴν θεότητα; ### English translation (Claude) the way of the Lord, make his paths straight.” Hence I am led to wonder how the heterodox attribute the two covenants to two gods, when they are refuted no less by this passage. For how can John be the beginning of the gospel if, as they suppose, he belongs to another god, being the Creator's man and, as they think, ignorant of the new divinity? ### Scripture references - Mark 1:3: quotation, high confidence ### Translation notes - The heterodox are Marcionites and others who distinguished the Creator from the Father of Jesus. ### Citation (SBL) Origen, Comm. Jo. 1.82 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-82). ## Commentary on John 1.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-83 - Source: Preuschen 4:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the end an angel will announce an eternal gospel to every nation. ### Greek text Οὐ μίαν δὲ καὶ βραχεῖαν πιστεύονται διακονίαν εὐαγγελικὴν ἄγγελοι οὐδὲ μόνην τὴν πρὸς τοὺς ποιμένας γεγενημένην· ἀλλὰ γὰρ ἐπὶ τέλει μετέωρος καὶ ἱπτάμενος ἄγγελος εὐαγγέλιον ἔχων εὐαγγελιεῖται πᾶν ἔθνος, τοῦ ἀγαθοῦ πατρὸς οὐ πάντη καταλιπόντος τοὺς ἀποπεπτωκότας αὐτοῦ. ### English translation (Claude) Angels are not believed to have only a single, brief ministry of the gospel, nor only the one that took place for the shepherds. For at the end an angel flying in mid-heaven, having a gospel, will announce it to every nation, since the good Father has not wholly abandoned those who have fallen away from him. ### Scripture references - Rev 14:6: allusion, high confidence ### Translation notes - The allusion is Rev 14:6. ### Citation (SBL) Origen, Comm. Jo. 1.83 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-83). ## Commentary on John 1.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-84 - Source: Preuschen 4:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen quotes Revelation's angel with an eternal gospel. ### Greek text φησὶ γοῦν ἐν τῇ Ἀποκαλύψει ὁ τοῦ Ζεβεδαίου Ἰωάννης· »Καὶ εἶδον ἄγγελον πετόμενον ἐν μεσουρανήματι, »ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσασθαι ἐπὶ τοὺς καθημένους ἐπὶ »τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, λέγων »ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πηγὰς ὑδάτων.« ### English translation (Claude) At any rate, John the son of Zebedee says in the Revelation: “And I saw an angel flying in mid-heaven, having an eternal gospel to announce to those who dwell on the earth and to every nation and tribe and tongue and people, saying with a loud voice: Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth and the sea and springs of water.” ### Scripture references - Rev 14:6–7: quotation, high confidence ### Translation notes - The quotation is Rev 14:6–7. ### Citation (SBL) Origen, Comm. Jo. 1.84 (Preuschen 4:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-84). ## Commentary on John 1.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-85 - Source: Preuschen 4:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philip's preaching of Jesus from Isaiah shows that the prophets belong to the beginning of the gospel. ### Greek text Ἐπεὶ τοίνυν »ἀρχὴν τοῦ εὐαγγελίου« κατὰ μίαν ἐκδοχὴν τὴν πᾶσαν παρεστήσαμεν εἶναι παλαιὰν διαθήκην διὰ τοῦ ὀνόματος Ἰωάννου σημαινομένην, ὑπὲρ τοῦ μὴ ἀμάρτυρον εἶναι τὴν ἐκδοχὴν ταύτην παραθησόμεθα τὸ ἐκ Πράξεων περὶ τοῦ τῆς Ἀἰθιόπων βασιλίδος εὐνούχου εἰρημένον καὶ Φιλίππου· »Ἀρξάμενος, γάρ φησιν, ὁ Φίλιππος »ἀπὸ τῆς Ἡσαΐου γραφῆς τῆς Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ κείροντος εὐαγγελίσατο αὐτῷ τὸν »κύριον Ἰησοῦν.« πῶς γὰρ ἀρχόμενος ἀπὸ τοῦ προφήτου εὐαγγελίζεται Ἰησοῦν, εἰ μὴ τῆς ἀρχῆς τοῦ εὐαγγελίου μέρος τι ὁ Ἡσαΐας ἦν; ### English translation (Claude) Since, then, according to one interpretation, we have shown that “the beginning of the gospel” is the whole Old Testament, signified by the name of John, so that this interpretation may not be without testimony we shall cite what is said in the Acts about the eunuch of the queen of the Ethiopians and Philip: “Beginning,” it says, “from the Scripture of Isaiah, He was led like a sheep to the slaughter, and like a lamb before its shearer, Philip announced to him the Lord Jesus.” For how does he announce Jesus beginning from the prophet, unless Isaiah was some part of the beginning of the gospel? ### Scripture references - Acts 8:35: quotation, high confidence - Acts 8:32: quotation, high confidence - Isa 53:7: quotation, high confidence ### Translation notes - The quotation is a free combination of Acts 8:35 and 8:32 (Isa 53:7). ### Citation (SBL) Origen, Comm. Jo. 1.85 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-85). ## Commentary on John 1.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-86 - Source: Preuschen 4:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since all the prophets announced Christ, all Scripture is in some way part of the gospel. ### Greek text ἅμα δὲ καὶ τὰ ἐν πρώτοις ἡμῖν εἰρημένα περὶ τοῦ δύνασθαι εὐαγγέλιον εἶναι πᾶσαν θείαν γραφὴν ἐντεῦθεν δύναται δηλοῦσθαι· καὶ γὰρ εἰ ὁ εὐαγγελιζόμενος »ἀγαθὰ εὐαγγελίζεται«, πάντες δὲ οἱ πρὸ τῆς σωματικῆς Χριστοῦ ἐπιδημίας Χριστὸν εὐαγγελίζονται ὄντα »τὰ ἀγαθά«, ὡς ἀπεδείξαμεν, πάντων πως εἰσὶν οἱ λόγοι τοῦ εὐαγγελίου μέρος. ### English translation (Claude) At the same time what we said at the start, that all divine Scripture can be gospel, can be shown from this. For if the one who announces good news “announces good things”, and all those before Christ's bodily sojourn announce Christ, who is “the good things”, as we have shown, then the words of all of them are in some way part of the gospel. ### Scripture references - Isa 52:7: allusion, high confidence ### Translation notes - The allusion is Isa 52:7. ### Citation (SBL) Origen, Comm. Jo. 1.86 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-86). ## Commentary on John 1.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-87 - Source: Preuschen 4:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel is proclaimed not only on earth but throughout heaven and earth. ### Greek text ὅπερ εὐαγγέλιον λεγόμενον λαλεῖσθαι ἐν ὅλῳ τῷ κόσμῳ ἡμεῖς ἐκλαμβάνομεν ἀπαγγέλλεσθαι ἐν ὅλῳ τῷ κόσμῳ, οὐ μόνον τῷ περιγείῳ τόπω ἀλλὰ καὶ παντὶ τῷ συστήματι τῷ ἐξ οὐρανοῦ καὶ γῆς ἢ ἐξ οὐρανῶν καὶ γῆς. ### English translation (Claude) This gospel, which is said to be spoken in the whole world, we understand to be proclaimed in the whole world: not only in the region around the earth, but in the whole system of heaven and earth, or of the heavens and earth. ### Scripture references - Matt 26:13: allusion, medium confidence ### Translation notes - The allusion is Matt 26:13 and 24:14. ### Citation (SBL) Origen, Comm. Jo. 1.87 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-87). ## Commentary on John 1.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-88 - Source: Preuschen 4:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen ends his introduction on the meaning of “gospel.” ### Greek text Καὶ τί δεῖ ἐπὶ πλεῖον μηκύνειν τὸν περὶ τοῦ τί τὸ εὐαγγέλιόν ἐστι λόγον; αὐτάρκως δὴ τούτων εἰρημένων καὶ ἐκ τούτων τῶν μὴ ἀνεντρεχῶν δυναμένων τὰ παραπλήσια συναγαγεῖν ἀπὸ τῶν γραφῶν καὶ βλέπειν τίς ἡ δόξα τῶν ἐν Ἰησοῦ Χριστῷ ἀγαθῶν ἀπὸ τοῦ εὐαγγελίου, διακονουμένου ὑπὸ ἀνθρώπων καὶ ἀγγέλων, ἐγὼ δʼ οἶμαι ὅτι καὶ ἀρχῶν καὶ ἐξουσιῶν καὶ θρόνων καὶ κυριοτήτων »καὶ παντὸς »ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τούτῳ τῷ αἰῶνι ἀλλὰ καὶ ἐν »τῷ μέλλοντι«, εἴγε καὶ ὑπʼ αὐτοῦ τοῦ Χριστοῦ, αὐτοῦ που καταπαύσομεν τὰ πρὸ τῆς συναναγνώσεως τῶν γεγραμμένων. ### English translation (Claude) And why need we lengthen further the discussion of what the gospel is? Enough has been said, and from this those who are not unskilled can gather similar things from the Scriptures and see what the glory of the good things in Jesus Christ is from the gospel, ministered by human beings and angels, and, I think, also by principalities and powers and thrones and dominions “and every name that is named, not only in this age but also in the age to come”, and indeed by Christ himself. Here, then, we shall end our remarks before reading the text together. ### Scripture references - Col 1:16: allusion, medium confidence - Eph 1:21: quotation, high confidence ### Translation notes - The allusions are Col 1:16 and Eph 1:21 (quoted). ### Citation (SBL) Origen, Comm. Jo. 1.88 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-88). ## Commentary on John 1.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-89 - Source: Preuschen 4:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen prays for help and begins the commentary on John 1:1. ### Greek text ἤδη δὲ θεὸν αἰτώμεθα συνεργῆσαι διὰ Χριστοῦ ἡμῖν ἐν ἁγίῳ πνεύματι πρὸς ἀνάπτυξιν τοῦ ἐν ταῖς λέξεσιν ἐναποτεθησαυρισμένου μυστικοῦ νοῦ. 1, 1. Ἐν ἀρχῇ ἦν ὁ λόγος. ### English translation (Claude) Now let us ask God to help us through Christ in the Holy Spirit to unfold the mystical meaning stored up in the words. John 1:1: “In the beginning was the Word.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The lemma is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.89 (Preuschen 4:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-89). ## Commentary on John 1.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-90 - Source: Preuschen 4:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word “beginning” has many meanings in Scripture as well as in Greek philosophy. ### Greek text Οὐ μόνον Ἕλληνες πολλά φασι σημαινόμενα εἶναι ἀπὸ τῆς »ἀρχῆς« προσηγορίας· ἀλλὰ γὰρ εἴ τις τηρήσαι συνάγων πάντοθεν τοῦτο τὸ ὄνομα καὶ ἀκριβῶς ἐξετάζων βούλοιτο κατανοεῖν ἐν ἑκάστῳ τόπῳ τῶν γραφῶν ἐπὶ τίνος τέτακται, εὑρήσει καὶ κατὰ τὸν θεῖον λόγον τὸ πολύσημον τῆς φωνῆς. ### English translation (Claude) It is not only the Greeks who say that the term “beginning” has many meanings. For if anyone should gather this word from everywhere and, examining it carefully, wish to understand to what it refers in each passage of the Scriptures, he will find that, according to the divine word too, the term has many meanings. ### Extrabiblical texts - Aristotle (Aristotle (works)): echo, low confidence ### Translation notes - Aristotle discusses the senses of ἀρχή in Metaphysics 5.1; the allusion is general. ### Citation (SBL) Origen, Comm. Jo. 1.90 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-90). ## Commentary on John 1.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-91 - Source: Preuschen 4:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Beginning” can mean the start of a way: the way to God begins with just action and ends in contemplation and the final restoration. ### Greek text ἡ μὲν γάρ τις ὡς μεταβάσεως, αὕτη δέ ἐστιν ἡ ὡς ὁδοῦ καὶ μήκους· ὅπερ δηλοῦται ἐκ τοῦ »Ἀρχὴ »ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια«. τῆς γὰρ »ἀγαθῆς ὁδοῦ« μεγίστης τυγχανούσης, κατὰ μὲν τὰ πρῶτα νοητέον εἶναι τὸ πρακτικόν, ὅπερ παρίσταται διὰ τοῦ »Ποιεῖν τὰ δίκαια« κατὰ δὲ τὰ ἑξῆς τὸ θεωρητικόν· εἰς ὃ καταλήγειν οἶμαι καὶ τὸ τέλος αὐτῆς ἐν τῇ λεγομένῃ ἀποκαταστάσει διὰ τὸ μηδένα καταλείπεσθαι τότε ἐχθρόν, εἴγε ἀληθὲς τὸ »δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρι οὗ θῇ πάντας τοὺς εχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ· ἔσχατος δὲ ἐχθρὸς καταργεῖται ὁ θάνατος.« ### English translation (Claude) One kind of beginning is that of a passage, that is, of a way and a length; this is shown by “The beginning of a good way is to do what is just.” For since the “good way” is very long, one must understand the practical to lie in its first parts, which is presented by “to do what is just”, and the contemplative in the parts that follow. In this, I think, its end too comes to rest, in the so-called restoration, because no enemy will then be left, if indeed it is true that “he must reign until he has put all his enemies under his feet; and the last enemy to be destroyed is death.” ### Scripture references - Prov 16:7: quotation, medium confidence - 1 Cor 15:25–26: quotation, high confidence ### Translation notes - The quotations are Prov 16:7 LXX (16:5 in some editions; absent from the Hebrew) and 1 Cor 15:25–26. “Restoration” renders ἀποκατάστασις, Origen's term for the final restoration of all things. ### Citation (SBL) Origen, Comm. Jo. 1.91 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-91). ## Commentary on John 1.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-92 - Source: Preuschen 4:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the end all will contemplate God and be formed into sons, as the Son alone now knows the Father. ### Greek text τότε γὰρ μία πρᾶξις ἔσται τῶν πρὸς θεὸν διὰ τὸν πρὸς αὐτὸν λόγον φθασάντων ἡ τοῦ κατανοεῖν τὸν θεόν, ἵνα γένωνται οὕτως ἐν τῇ γνώσει τοῦ πατρὸς μορφωθέντες πάντες † ἀκριβῶς υἱός, ὡς νῦν μόνος ὁ υἱὸς ἔγνωκε τὸν πατέρα· ### English translation (Claude) For then there will be one activity for those who have come to God through his Word: that of contemplating God, so that, being thus formed in the knowledge of the Father, they may all become exactly a son, as now the Son alone has known the Father. ### Scripture references - Matt 11:27: allusion, high confidence ### Translation notes - The text is corrupt (marked † in the edition) at “all … exactly a son”; the sense is uncertain. The allusion is Matt 11:27 and John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.92 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-92). ## Commentary on John 1.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-93 - Source: Preuschen 4:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one yet fully knows the Father; that knowledge comes when all become one as the Son and the Father are one. ### Greek text εἰ γὰρ ἐπιμελῶς τις ἐξετάζοι, πότε γνώσονται, οἷς ἀποκαλύπτει ὁ ἐγνωκὼς τὸν πατέρα υἱός, τὸν πατέρα, καὶ βλέποι τὸ νῦν »διʼ ἐσόπτρου καὶ ἐν αἰνίγματι« τὸν βλέποντα βλέπειν, οὐδέπω ἐγνωκότα »καθὼς δεῖ γνῶναι«, οὐκ ἂν ἁμάρτοι λέγων μηδένα ἐγνωκέναι, κἂν ἀπόστολος κἂν προφήτης τις ᾖ, τὸν πατέρα, ἀλλʼ ὅταν γένωνται ὲν ὡς ὁ υἱὸς καὶ ὁ πατὴρ εἰσιν. ### English translation (Claude) For if one should examine carefully when those to whom the Son, who has known the Father, reveals him will know the Father, and should see that now the one who sees sees “through a mirror and in a riddle”, not yet having known “as one ought to know”, he would not be wrong in saying that no one, whether apostle or prophet, has known the Father, until they become one as the Son and the Father are one. ### Scripture references - Matt 11:27: allusion, high confidence - 1 Cor 13:12: quotation, high confidence - 1 Cor 8:2: quotation, high confidence - John 17:22: allusion, high confidence ### Translation notes - The quotations and allusions are Matt 11:27, 1 Cor 13:12, 1 Cor 8:2, and John 17:21–22 (with 10:30). ### Citation (SBL) Origen, Comm. Jo. 1.93 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-93). ## Commentary on John 1.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-94 - Source: Preuschen 4:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The digression shows that every good way begins with just action and proceeds to contemplation. ### Greek text εἰ δὲ δόξειέ τις ἡμᾶς παρεκβεβηκέναι, ἓν σημαινόμενον τῆς ἀρχῆς σαφηνίζοντας καὶ ταῦτα εἰρηκότας, δεικτέον ὅτι ἡ παρέκβασις πρὸς τὸ προκείμενον ἀναγκαία καὶ χρήσιμος ἦν. εἰ γὰρ »ἀρχὴ« ὡς μεταβάσεώς ἐστι καὶ ὁδοῦ καὶ μέκους, »ἀρχὴ δὲ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια«, ἔστιν εἰδέναι, ὅτι πᾶσα ὁδὸς ἀγαθή πως »ἀρχὴν« μὲν ἔχει »τὸ ποιεῖν τὰ δίκαια«, μετὰ δὲ τὴν ἀρχὴν τὴν θεωρίαν, καὶ τίνα τρόπον τὴν θεωρίαν. ### English translation (Claude) If someone should think that we have digressed, since we were explaining one meaning of “beginning” and said these things, we must show that the digression was necessary and useful for the subject. For if “beginning” can be that of a passage, a way, and a length, and “the beginning of a good way is to do what is just”, one may know that every good way in some sense has as its “beginning” “doing what is just”, and after the beginning, contemplation; and in what way contemplation. ### Scripture references - Prov 16:7: quotation, medium confidence ### Translation notes - The quotation is Prov 16:7 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.94 (Preuschen 4:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-94). ## Commentary on John 1.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-95 - Source: Preuschen 4:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Beginning” can mean the start of creation, as in Genesis 1:1 and Job 40:19. ### Greek text Ἔστι δὲ »ἀρχὴ« καὶ ἡ ὡς γενέσεως, ἣ δόξαι ἂν ἐπὶ τοῦ »Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν·« οἶμαι δὲ σαφέστερον ἐν τῷ Ἰὼβ τοῦτο καταγγέλλεσθαι τὸ σημαινόμενον κατὰ τὸ » Τοῦτʼ ἐστιν ἀρχὴ πλάσματος κυρίου, πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ.« ### English translation (Claude) “Beginning” is also that of coming into being, which might seem to be meant in “In the beginning God made heaven and earth”; but I think this meaning is proclaimed more clearly in Job, in the words “This is the beginning of the Lord's creation, made to be mocked by his angels.” ### Scripture references - Gen 1:1: quotation, high confidence - Job 40:19: quotation, high confidence ### Translation notes - The quotations are Gen 1:1 and Job 40:19 LXX (40:14 in some editions). ### Citation (SBL) Origen, Comm. Jo. 1.95 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-95). ## Commentary on John 1.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-96 - Source: Preuschen 4:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Job the “beginning of the Lord's creation” may be the dragon, the first being placed in a body. ### Greek text ὑπολάβοι γὰρ ἄν τις τῶν έν γενέσει τῇ τοῦ κόσμου τυγχανόντων »ἐν ἀρχῇ« προπεποιῆσθαι »τὸν οὐρανὸν καὶ »τὴν γῆν«· βέλτιον δὲ ὡς πρὸς τὸ δεύτερον ῥητόν, πολλῶν ὄντων τῶν ἐν σώμασι γεγενημένων πρῶτον τῶν ἐν σώματι τὸν καλουμένου εἶναι δράκοντα, ὀνομαζόμενον δέ που καὶ »μέγα κῆτος«, ὅπερ ἐχειρώ- σατο ὁ κύριος. ### English translation (Claude) For someone might suppose that, of the things in the creation of the world, “heaven and earth” were made first, “in the beginning”. But it is better, with reference to the second passage, to say that, of the many beings that have come to be in bodies, the first of those in a body is the one called the dragon, also named somewhere “the great sea monster”, which the Lord has tamed. ### Scripture references - Gen 1:1: allusion, high confidence - Job 40:19: allusion, high confidence - Gen 1:21: echo, medium confidence ### Translation notes - The allusions are Gen 1:1, Job 40:19 LXX, and Job 40:25 (41:1) with Ps 104:26; “great sea monster” recalls Gen 1:21. Origen's suggestion that bodies came after a fall of rational beings is characteristic of his speculation. ### Citation (SBL) Origen, Comm. Jo. 1.96 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-96). ## Commentary on John 1.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-97 - Source: Preuschen 4:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests the dragon, falling from pure life, was the first to be bound to a body. ### Greek text καὶ ἀναγκαῖον ἐπιστῆσαι εἰ ἄϋλον πάντη καὶ ἀσώματον ζωὴν ζώντων ἐν μακαριότητι τῶν ἁγίων, ὁ καλούμενος δράκων ἄξιος γεγένηται, ἀποπεσὼν τῆς καθαρᾶς ζωῆς, πρὸ πάντων ἐνδεθῆναι ὕλῃ καὶ σώματι, ἵνα διὰ τοῦτο χρηματίσων ὁ κύριος διὰ λαίλαπος καὶ νεφῶν λέγῃ »Τοῦτʼ ἐστιν ἀρχὴ πλάσματος κυρίου, πεποιημένον »ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ«. ### English translation (Claude) And one must consider whether the one called the dragon, while the saints were living an entirely immaterial and bodiless life in blessedness, fell from the pure life and deserved, before all others, to be bound to matter and a body, so that for this reason the Lord, speaking through whirlwind and clouds, says, “This is the beginning of the Lord's creation, made to be mocked by his angels.” ### Scripture references - Job 40:19: quotation, high confidence - Job 40:6: allusion, medium confidence ### Translation notes - The quotation is Job 40:19 LXX; the whirlwind is Job 38:1 and 40:6. ### Citation (SBL) Origen, Comm. Jo. 1.97 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-97). ## Commentary on John 1.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-98 - Source: Preuschen 4:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all embodied beings are like the dragon: the sun and the whole creation are also in bodies. ### Greek text δυνατὸν μέντοι γε τὸν δράκοντα μὴ ἁπαξαπλῶς εἶναι ἀρχὴν πλάσματος κυρίου, ἀλλὰ πολλῶν ἐν σώματι »ἐγκαταπαίζεσθαι« πεποιημένων »ὑπὸ τῶν ἀγγέλων«, τοῦτον ἀρχὴν τῶν τοιούτων εἶναι, δυναμένων τινῶν ὑπάρχειν έν σώματι οὐχ οὕτως· καὶ γὰρ ἡ ψυχὴ τοῦ ἡλίου ἐν σώματι καὶ πᾶσα ἡ κτίσις περὶ ἡς ὁ ἀπόστολός φησι· »Πᾶσα ἡ κτίσις στενάζει καὶ συνωδίνει »ἄχρι τοῦ νῦν.« ### English translation (Claude) It is possible, however, that the dragon is not simply the beginning of the Lord's creation, but that, since many have been made in a body “to be mocked by the angels”, he is the beginning of such beings, while some can exist in a body not in this way. For the soul of the sun too is in a body, as is the whole creation of which the apostle says, “The whole creation groans and labors together until now.” ### Scripture references - Rom 8:22: quotation, high confidence ### Translation notes - The quotation is Rom 8:22. Origen held that the heavenly bodies have souls. ### Citation (SBL) Origen, Comm. Jo. 1.98 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-98). ## Commentary on John 1.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-99 - Source: Preuschen 4:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation's subjection to futility may mean embodied existence, which souls bear unwillingly. ### Greek text καὶ τάχα περὶ ἐκείνης ἐστὶ τὸ »Τῇ ματαιότητι ἡ »κτίσις ὑπετάγη οὐχ ἑκοῦσά, ἀλλὰ διὰ τὸν ὑποτάξαντα † τῇ ἐλπίδι«. ἵνα ματαιότης τὰ σώματα ᾖ καὶ τὸ ποιεῖν τὰ σωματικά, ὅπερ ἀνακαῖον * * * τῷ ἐν σώματι * * * * * * * * ὑπάρχῃ. ὁ ἐν σώματι οὐχ ἑκὼν ποιεῖ τὰ σώματος· διὰ τοῦτο τῇ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα. ### English translation (Claude) And perhaps it is concerning that creation that it is said, “The creation was subjected to futility, not willingly, but because of him who subjected it … in hope,” so that bodies, and doing bodily things, may be the futility, which is necessary … for one in a body … One who is in a body does the things of the body unwillingly; that is why the creation was subjected to futility not willingly. ### Scripture references - Rom 8:20: quotation, high confidence ### Translation notes - The quotation is Rom 8:20. The text is corrupt (†) and has gaps here, shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.99 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-99). ## Commentary on John 1.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-100 - Source: Preuschen 4:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Paul, who stayed in the flesh for others' sake, creation serves in hope. ### Greek text καὶ ὁ οὐχ ἑκὼν ποιῶν τὰ σώματος, ὃ ποιεῖ, ποιεῖ διὰ τὴν ἐλπίδα, ὡς λέγοιμεν Παῦλον θέλειν »ἐπιμένειν τῇ σαρκὶ‘ οὐχ ἑκόντα ἀλλὰ διὰ τὴν ἐλπίδα· προτιμῶντα γὰρ καθʼ αὑτὸ »τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι« οὐκ ἄλογον ἡν βούλεσθαι »ἐπιμένειν τῇ σαρκὶ« διὰ τὴν ἑτέρων ὠφέλειαν καὶ προκοπὴν τὴν ἐν τοῖς ἐλπιζομένοις οὐ μόνον αὐτοῦ ἀλλὰ καὶ τῶν ὠφελουμένων ὑπʼ αὐτοῦ. ### English translation (Claude) And one who unwillingly does the things of the body does what he does because of hope, as we might say that Paul wished “to remain in the flesh” not willingly but because of hope. For although in itself he preferred “to depart and be with Christ”, it was not unreasonable for him to wish “to remain in the flesh” for the benefit of others and for progress in the things hoped for, not only his own but also that of those he helped. ### Scripture references - Phil 1:23–24: quotation, high confidence ### Translation notes - The quotations are Phil 1:23–24. ### Citation (SBL) Origen, Comm. Jo. 1.100 (Preuschen 4:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-100). ## Commentary on John 1.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-101 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom's “beginning of his ways” fits both the sense of origin and the sense of a way. ### Greek text κατὰ τοῦτο δὲ τὸ ὡς γενέσεως σημαινόμενον τὴν ἀρχὴν καὶ τὸ ὑπὸ τῆς σοφίας έν παροιμίαις λεγόμενον ἐκδέξασθαι δυνησόμεθα· »Ὁ θεός, γάρ φησιν, ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα »αὐτοῦ.« δύναται μέντοι γε καὶ ἐπὶ τὸ πρῶτον ἀνάγεσθαι, τουτέστι τὸ ὡς ὀδοῦ, διὰ τὸ λέγεσθαι »Ὁ θεὸς ἔκτισέν με ἀρχὴν όδῶν αὐτοῦ«. ### English translation (Claude) According to this meaning of “beginning”, that of coming into being, we shall be able to understand also what is said by Wisdom in Proverbs: “God,” she says, “created me as the beginning of his ways for his works.” It can, however, also be referred to the first meaning, that of a way, because it says, “God created me as the beginning of his ways.” ### Scripture references - Prov 8:22: quotation, high confidence ### Translation notes - The quotation is Prov 8:22 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.101 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-101). ## Commentary on John 1.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-102 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God the Father is the beginning of the Son and of all things; the Word is “in the beginning” because he is in the Father. ### Greek text Οὐκ ἀτόπως δὲ καὶ τὸν τῶν ὅλων θεὸν ἐρεῖ τις ἀρχὴν σαφῶς προπίπτων, ὅτι ἀρχὴ υἱοῦ ὁ πατὴρ καὶ ἀρχὴ δημιουργημάτων ὁ δημιουργὸς καὶ ἀπαξαπλῶς ἀρχὴ τῶν ὄντων ὁ θεός. παραμυθήσεται δὲ διὰ τοῦ »Ἐν ἀρχῇ ἦν ὁ λόγος«, λόγον νοῶν τὸν υἱόν, παρὰ τὸ εἶναι ἐν τῷ πατρὶ λεγόμενον εἶναι ἐν ἀρχῇ. ### English translation (Claude) And not unfittingly someone will say, putting it plainly, that the God of all things is a beginning: that the Father is the beginning of the Son, the Creator the beginning of the things created, and, in a word, God the beginning of all that exists. He will support this by “In the beginning was the Word,” understanding the Word as the Son, who is said to be in the beginning because he is in the Father. ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.102 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-102). ## Commentary on John 1.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-103 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matter is not an uncreated beginning, for God made all things out of nothing, as 2 Maccabees and Hermas teach. ### Greek text Τρίτον δὲ τὸ ἐξ οὑ οἷον τὸ ἐξ ὑποκειμένης ὕλης, ἀρχὴ παρὰ τοῖς ἀγένητον αὐτὴν ἐπισταμένοις, ἀλλʼ οὐ παρʼ ἡμῖν τοῖς πειθομένοις, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησεν ὁ θεός, ὡς ἡ μήτηρ τῶν ἑπτὰ μαρτύρων ἐν Μακκαβαϊκοῖς καὶ ὁ τῆς μετανοίας ἄγγελος ἐν τῷ Ποιμένι ἐδίδαξε. ### English translation (Claude) A third meaning is “that from which”, as from underlying matter: a beginning for those who hold that matter is unbegotten, but not for us, who are persuaded that God made the things that are out of things that are not, as the mother of the seven martyrs in Maccabees and the angel of repentance in the Shepherd taught. ### Extrabiblical texts - 2 Macc 7:28 (2 Maccabees): allusion, high confidence - Herm. Mand. 1.1 (Shepherd of Hermas: Mandates): allusion, high confidence ### Translation notes - The references are 2 Macc 7:28 and Hermas, Mandate 1.1. ### Citation (SBL) Origen, Comm. Jo. 1.103 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-103). ## Commentary on John 1.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-104 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the pattern, the Father is the beginning of Christ, and Christ of those made in God's image. ### Greek text Πρὸς τούτοις ἀρχὴ καὶ τὸ καθʼ ὃ οἷον κατὰ τὸ εἶδος· οὕτως εἴπερ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ὁ πρωτότοκος πάσης κτίσεως, ἀρχὴ αὐτοῦ ὁ πατήρ ἐστιν. ὁμοίως δὲ καὶ Χριστὸς ἀρχὴ τῶν κατʼ εἰκόνα γενομένων θεοῦ. ### English translation (Claude) Besides these, a beginning is also “that according to which”, as in the form: thus, if the firstborn of all creation is the image of the invisible God, the Father is his beginning. Likewise Christ too is the beginning of those who have come to be according to the image of God. ### Scripture references - Col 1:15: allusion, high confidence - Gen 1:26–27: allusion, high confidence ### Translation notes - The allusions are Col 1:15 and Gen 1:26–27. ### Citation (SBL) Origen, Comm. Jo. 1.104 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-104). ## Commentary on John 1.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-105 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human beings are made after the image, Christ, who is the image of the Father. ### Greek text εἰ γὰρ οἱ ἄνθρωποι »κατʼ εἰκόνα«, ἡ εἰκὼν δὲ κατὰ τὸν πατέρα, τὸ μὲν καθʼ ὃ τοῦ χριστοῦ ὁ πατὴρ ἀρχή, τὸ δὲ καθʼ ὃ τῶν ἀνθρώπων ὁ χριστός, γενομένων οὐ κατὰ τὸ οὗ ἐστιν εἰκών, ἀλλὰ κατὰ τὴν εἰκόνα· ἁρμόσει δὲ τὸ »Ἐν ἀρχῇ »ἠν ὁ λόγος« εἰς τὸ αὐτὸ παράδειγμα. ### English translation (Claude) For if human beings are “according to the image”, and the image is according to the Father, then, as “that according to which”, the Father is the beginning of Christ, and Christ the beginning of human beings, who were made not according to that of which he is the image, but according to the image. And “In the beginning was the Word” will fit the same pattern. ### Scripture references - Gen 1:26: allusion, high confidence - John 1:1: quotation, high confidence ### Translation notes - The allusion is Gen 1:26; the quotation is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.105 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-105). ## Commentary on John 1.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-106 - Source: Preuschen 4:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Beginning” can mean the first elements of learning, as in Hebrews 5:12. ### Greek text Ἔστιν ἀρχὴ καὶ ὡς μαθήσεως, καθʼ ὃ τά στοιχεῖά φαμεν ἀρχὴν εἶναι γραμματικῆς. κατὰ τοῦτό φησιν ὁ ἀπόστολος ὃτι »Ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ »διδάσκειν ὑμᾶς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ.« ### English translation (Claude) There is also a beginning of learning, in the sense in which we say that the letters are the beginning of grammar. In this sense the apostle says, “Though by this time you ought to be teachers, you need again for someone to teach you the elements of the beginning of the oracles of God.” ### Scripture references - Heb 5:12: quotation, high confidence ### Translation notes - The quotation is Heb 5:12. ### Citation (SBL) Origen, Comm. Jo. 1.106 (Preuschen 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-106). ## Commentary on John 1.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-107 - Source: Preuschen 4:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By nature the beginning of learning about Christ is his divinity; for us, his humanity and cross. ### Greek text διττὴ δὲ ὡς μαθήσεως ἀρχή, ἡ μὲν τῇ φύσει, ἡ δὲ ὡς πρὸς ἡμᾶς· ὡς εἰ λέγοιμεν ἐπὶ Χριστοῦ, φύσει μὲν αὐτοῦ ἀρχὴ ἡ θεότης, πρὸς ἡμᾶς δέ, μὴ ἀπὸ τοῦ μεγέθους αὐτοῦ δυναμένους ἄρξασθαι τῆς περὶ αὐτοῦ ἀληθὲς, ἡ ἀνθρωπότης αὐτοῦ, καθʼ ὃ τοῖς νηπίοις καταγγέλλεται Ἰησοῦς Χριστός, καὶ οὗτος ἐσταυρωμένος· ὡς κατὰ τοῦτο εἰπεῖν ἀρχὴν εἶναι μαθήσεως τῇ μὲν φύσει Χριστὸν καθʼ ὃ σοφία. καὶ δύναμις θεοῦ«, πρὸς ἡμᾶς δὲ τὸ »ὁ λόγος σὰρξ ἐγένετο, σκηνώσῃ ἐν ἡμῖν, οὕτω μόνον πρῶτον αὐτὸν χωρῆσαι δυναμένοις. ### English translation (Claude) The beginning of learning is twofold: the one by nature, the other in relation to us. For example, we might say of Christ that by nature his beginning is his divinity; but in relation to us, who cannot begin the truth about him from his greatness, it is his humanity, according to which Jesus Christ, and him crucified, is proclaimed to infants. So in this sense we may say that the beginning of learning is by nature Christ as “the wisdom and power of God”, but in relation to us “the Word became flesh”, that he might dwell among us, who can only at first receive him in this way. ### Scripture references - 1 Cor 2:2: allusion, high confidence - 1 Cor 1:24: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - The quotations and allusions are 1 Cor 2:2, 1 Cor 1:24, and John 1:14. ### Citation (SBL) Origen, Comm. Jo. 1.107 (Preuschen 4:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-107). ## Commentary on John 1.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-108 - Source: Preuschen 4:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is also the last Adam; and Wisdom may be the beginning of God's actions. ### Greek text καὶ τάχα διὰ τοῦτο οὐ μόνον πρωτότοκός ἐστιν πάσης κτίσεως, ἀλλὰ καὶ Ἀδάμ, ὃ ἑρμηνεύεταί »ἄνθρωπος«. ὅτι δὲ Ἀδάμ ἐστι, φησὶν ὁ Παῦλος »Ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν«. Ἔστι δὲ ἀρχὴ καὶ ὡς ἡ] πράξεως, ἐν ᾗ πράξει ἐστί τι τέλος μετὰ τὴν ἀρχήν. καὶ ἐπίστησον εἰ ἡ σοφία ἀρχὴ τῶν πράξεων οὖσα τοῦ θεοῦ οὕτω δύναται νοεῖσθαι ἀρχή. ### English translation (Claude) And perhaps for this reason he is not only the firstborn of all creation but also Adam, which is translated “man”. That he is Adam, Paul says: “The last Adam became a life-giving spirit.” There is also a beginning of action, where in an action there is some end after the beginning. And consider whether Wisdom, being the beginning of God's works, can be understood as a beginning in this sense. ### Scripture references - Col 1:15: allusion, high confidence - 1 Cor 15:45: quotation, high confidence - Prov 8:22: allusion, medium confidence ### Translation notes - The allusions and quotation are Col 1:15, 1 Cor 15:45, and Prov 8:22. ### Citation (SBL) Origen, Comm. Jo. 1.108 (Preuschen 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-108). ## Commentary on John 1.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-109 - Source: Preuschen 4:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks which sense of “beginning” applies to John 1:1. ### Greek text Τοσούτων σημαινομένων ἐπὶ τοῦ παρόντος ἡμῖν ὑποπεσόντων περὶ »ἀρχῆς«, ζητοῦμεν ἐπὶ τίνος δεῖ λαμβάνειν τὸ »Ἐν »ἀρχῇ ἠν ὁ λόγος«. καὶ σαφὲς ὅτι οὐκ ἐπὶ τοῦ ὡς μεταβάσεως ἢ ὡς ὁδοῦ καὶ μήκους· οὐκ ἄδηλον δὲ ὅτι οὐδὲ ἐπὶ τοῦ ὡς γενέσεως. ### English translation (Claude) So many meanings of “beginning” having occurred to us for the present, we ask in which sense we must take “In the beginning was the Word.” It is clear that it is not in the sense of a passage or of a way and a length; and it is not unclear that it is not in the sense of coming into being either. ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.109 (Preuschen 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-109). ## Commentary on John 1.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-110 - Source: Preuschen 4:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word may be the beginning as the agent through whom God created. ### Greek text πλὴν δυνατὸν ὡς τὸ ὑφʼ ὅπερ ἐστὶ ποιοῦν, εἴγε »ἐνετείλατο ὁ θεὸς καὶ »ἐκτίσθησαν«. δημιουργὸς γάρ πως ὁ χριστός ἐστιν, ᾧ λέγει ὁ πατήρ· ### English translation (Claude) It is possible, however, that it is in the sense of “that by which”, namely the maker, if indeed “God commanded and they were created.” For Christ is in a sense the Creator, to whom the Father says, ### Scripture references - Ps 148:5: quotation, high confidence ### Translation notes - The quotation is Ps 148:5. ### Citation (SBL) Origen, Comm. Jo. 1.110 (Preuschen 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-110). ## Commentary on John 1.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-111 - Source: Preuschen 4:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is in the beginning, that is, in Wisdom: Wisdom contains the plan of all things, the Word communicates it. ### Greek text » Γενηθήτω φῶς« καὶ Γενηθήτω στερέωμα. δημιουργὸς δὲ ὁ χριστὸς ὡς ἀρχή, καθʼ ὃ σοφία ἐστί, τῷ σοφία εἶναι καλούμενος ἀρχή. ἡ γὰρ σοφία παρὰ τῷ Σαλομῶντί φησιν· »Ὁ θεὸς ἔκτισέν με ἀρχὴν »ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἴνα »ἐν ἀρχῇ ᾖ ὁ λόγος«, ἐν τῇ σοφίᾳ· κατὰ μὲν τὴν σύστασιν τῆς περὶ τῶν ὅλων θεωρίας καὶ νοημάτων τῆς σοφίας νοουμένης, κατὰ δὲ τὴν πρὸς τὰ λογικὰ κοινωνίαν τῶν τεθεωρημένων τοῦ λόγου λαμβανομένου. ### English translation (Claude) “Let there be light” and “Let there be a firmament.” But Christ is Creator as beginning inasmuch as he is Wisdom; by being Wisdom he is called beginning. For Wisdom says in Solomon, “God created me as the beginning of his ways for his works,” so that “the Word may be in the beginning”, in Wisdom: Wisdom being understood with respect to the structure of the contemplation and thoughts about all things, and the Word being taken with respect to the communication of what has been contemplated to rational beings. ### Scripture references - Gen 1:3: quotation, high confidence - Gen 1:6: quotation, high confidence - Prov 8:22: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - The quotations are Gen 1:3, 1:6, Prov 8:22 LXX, and John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.111 (Preuschen 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-111). ## Commentary on John 1.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-112 - Source: Preuschen 4:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's aspects have an order: life came to be in the Word, and the Word was in the beginning, Wisdom. ### Greek text καὶ οὐ θαυμαστὸν εἰ, ὡς προειρήκαμεν, πολλὰ ὢν ἀγαθὰ ὁ σωτὴρ ἐνεπινοούμενα ἔχει ἐν αὑτῷ πρῶτα καὶ δεύτερα καὶ τρίτα. ὁ γοῦν Ἰωάννης ἐπήνεγκε φάσκων περὶ τοῦ λόγου· »Ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν«. γέγονεν οὖν ἡ ζωὴ ἐν τῷ λόγῳ· καὶ οὔτε ὁ λόγος ἕτερός ἐστι τοῦ χριστοῦ, ὁ θεὸς λόγος, ὁ πρὸς τὸν πατέρα, διʼ οὗ τὰ πάντα ἐγένετο, οὔτε ἡ ζωὴ ἑτέρα τοῦ υἱοῦ τοῦ θεοῦ, ὃς φησιν· »Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«. ὥσπερ οὖν ἡ ζωὴ γέγονεν ἐν τῷ λόγῳ, οὕτως ὁ λόγος ἦν ἐν ἀρχῇ. ### English translation (Claude) And it is not surprising if, as we have said before, the Savior, being many good things, has in himself aspects that are first, second, and third. At any rate, John adds concerning the Word, “What came to be in him was life.” So life came to be in the Word. And neither is the Word other than Christ, God the Word, who is with the Father, through whom all things came to be, nor is the life other than the Son of God, who says, “I am the way and the truth and the life.” As, then, life came to be in the Word, so the Word was in the beginning. ### Scripture references - John 1:3–4: quotation, high confidence - John 1:1–3: allusion, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are John 1:3–4 (in Origen's punctuation) and John 14:6; the allusions are John 1:1–3. “Aspects” renders the notion of ἐπίνοιαι, Christ's titles as distinct aspects of one person. ### Citation (SBL) Origen, Comm. Jo. 1.112 (Preuschen 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-112). ## Commentary on John 1.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-113 - Source: Preuschen 4:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All things may come to be according to the patterns in Wisdom. ### Greek text ἐπίστησον δέ, εἰ οἷόν τὲ ἐστι καὶ κατὰ τὸ σημαινόμενον τοῦτο ἐκδέ- χεσθαι ἡμᾶς τὸ »Ἐν ἀρχῇ ἦν ὁ λόγος«, ἵνα κατὰ τὴν σοφίαν καὶ τοὺς τύπους τοῦ συστήματος τῶν ἐν αὐτῷ νοημάτων τὰ πάντα γίνηται. ### English translation (Claude) But consider whether it is possible for us to understand “In the beginning was the Word” in this sense too, so that all things come to be according to Wisdom and the patterns of the system of thoughts in it. ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.113 (Preuschen 4:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-113). ## Commentary on John 1.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-114 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a house follows the builder's plan, all things are made according to the patterns God set in Wisdom. ### Greek text οἶμαι γάρ, ὥσπερ κατὰ τοὺς ἀρχιτεκτονικοὺς τύπους οἰκοδομεῖται ἢ τεκταίνεται οἰκία καὶ ναῦς, ἀρχὴν τῆς οἰκίας καὶ τῆς νεὼς ἐχόντων τοὺς ἐν τῷ τεχνίτῃ τύπους καὶ λόγους, οὕτω τὰ σύμπαντα γεγονέναι κατὰ τοὺς ἐν τῇ σοφίᾳ προτυπωθέντας ὑπὸ θεοῦ τῶν ἐσομένων λόγους· »Πάντα γὰρ ἐν σοφίᾳ ἐποίησε.« ### English translation (Claude) For I think that, just as a house or a ship is built or constructed according to the architect's patterns, the house and the ship having as their beginning the patterns and principles in the craftsman, so all things have come to be according to the principles of what would be, sketched out beforehand by God in Wisdom. For “he made all things in wisdom.” ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 104:24 (103:24 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.114 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-114). ## Commentary on John 1.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-115 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God entrusted living Wisdom with giving form to all things, perhaps even their very being. ### Greek text καὶ λεκτέον ὅτι κτίσας, ἵν οὕτως εἴπω, ἔμψυχον σοφίαν ὁ θεός, αὐτῇ ἐπέτρεπεν ἀπὸ τῶν ἐν αὐτῇ τύπων τοῖς οὖσι καὶ τῇ ὅλῃ παρασχεῖν καὶ τὴν πλάσιν καὶ τὰ εἴδη, ἐγὼ δὲ ἐφίστημι εἰ καὶ τὰς οὐσίας. ### English translation (Claude) And we must say that God, having created, so to speak, a living Wisdom, entrusted to her, from the patterns in her, the task of giving to the things that exist and to matter both their formation and their forms; and I raise the question whether their substances too. ### Translation notes - “Substances” renders οὐσίαι. ### Citation (SBL) Origen, Comm. Jo. 1.115 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-115). ## Commentary on John 1.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-116 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the beginning of all things, but not in every aspect under which he is named. ### Greek text Οὐ χαλεπὸν μὲν οὐν παχύτερον εἰπεῖν ἀρχὴν τῶν ὄντων εἶναι τὸν υἱὸν τοῦ θεοῦ, λέγοντα· »Ἐγώ εἰμι ἡ ἀρχὴ καὶ τὸ τέλος. τὸ Α »καὶ τὸ Ω, ὁ πρῶτος καὶ ὁ ἕσχατος«. ἀναγκαῖον δὲ εἰδέναι ὅτι οὐ κατὰ πᾶν ὃ ὀνομάζεται ἀρχή ἐστιν αὐτός. ### English translation (Claude) It is not difficult, then, to say more crudely that the Son of God is the beginning of all that exists, since he says, “I am the beginning and the end, the Alpha and the Omega, the first and the last.” But it is necessary to know that he is not the beginning in respect of everything he is called. ### Scripture references - Rev 22:13: quotation, high confidence ### Translation notes - The quotation is Rev 22:13. ### Citation (SBL) Origen, Comm. Jo. 1.116 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-116). ## Commentary on John 1.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-117 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As life and as firstborn from the dead, Christ is not the beginning. ### Greek text πῶς γὰρ καθʼ ὃ ζωή ἐστι δύναται εἶναι ἀρχή, ἥτις ζωὴ γέγονεν ἐν τῷ λόγῳ, δηλονότι ἀρχῇ τυΓχάνοντι αὐτῆς; ἒτι δὲ σαφέστερον ὅτι καθʼ ὃ »πρωτότοκός« ἐστιν »ἐκ τῶν νεκρῶν«, οὐ δύναται εἶναι ἀρχή. ### English translation (Claude) For how can he be the beginning inasmuch as he is life, since life came to be in the Word, who is clearly its beginning? And it is still clearer that he cannot be the beginning inasmuch as he is “the firstborn from the dead”. ### Scripture references - John 1:4: allusion, high confidence - Col 1:18: quotation, high confidence ### Translation notes - The allusions are John 1:4 and Col 1:18. ### Citation (SBL) Origen, Comm. Jo. 1.117 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-117). ## Commentary on John 1.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-118 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of all Christ's aspects, Wisdom alone is the beginning; it is prior even to the Word. ### Greek text καὶ ἐὰν ἐπιμελῶς ἐξετάζωμεν αὐτοῦ πόσας τὰς ἐπινοίας, μόνον κατὰ τὸ εἶναι σοφία ἀρχή έστιν, οὐδὲ κατὰ τὸ εἶναι λόγος ἀρχὴ τυγχάνων, εἴγε »ὁ λόγος ἐν »ἀρχῇ« ἠν· ὡς εἰπεῖν ἂν τινα τεθαρρηκότως ὡς πρεσβύτερον πάντων τῶν ἐπινοουμένων ταῖς ὀνομασίαις τοῦ πρωτοτόκου πάσης κτίσεώς έστιν ἡ σοφία. ### English translation (Claude) And if we examine carefully all his aspects, he is the beginning only inasmuch as he is Wisdom, not even inasmuch as he is the Word, since “the Word was in the beginning.” So one might boldly say that Wisdom is prior to all the aspects conceived in the names of the firstborn of all creation. ### Scripture references - John 1:1: quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotation is John 1:1; the allusion is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 1.118 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-118). ## Commentary on John 1.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-119 - Source: Preuschen 4:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is simple, but the Savior becomes many things according to creation's needs. ### Greek text Ὁ θεὸς μὲν οὖν πάντη ἓν ἐστι καὶ ἁπλοῦν· ὁ δὲ σωτὴρ ἡμῶν διὰ τὰ πολλά, ἐπεὶ »προέθετο« αὐτὸν »ὁ θεὸς ἱλαστήριον καὶ ἀπαρχὴν πάσης τῆς κτίσεως, πολλὰ γίνεται ἢ καὶ τάχα πάντα ταῦτα, καθὰ χρῂζει αὐτοῦ ἡ ἐλευθεροῦσθαι δυναμένη πᾶσα κτίσις. ### English translation (Claude) God, then, is altogether one and simple; but our Savior, because of the many, since God “set him forth as a propitiation” and firstfruits of all creation, becomes many things, or perhaps even all these things, according as the whole creation that can be set free has need of him. ### Scripture references - Rom 3:25: quotation, high confidence - Rom 8:21: allusion, medium confidence ### Translation notes - The allusions are Rom 3:25, 1 Cor 15:20 (with Jas 1:18), and Rom 8:21. ### Citation (SBL) Origen, Comm. Jo. 1.119 (Preuschen 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-119). ## Commentary on John 1.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-120 - Source: Preuschen 4:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became the light of men because humanity was darkened by sin. ### Greek text καὶ διὰ τοῦτο γίνεται φῶς τῶν ἀνθρώπων, ὅτε ἄνθρωποι ὑπὸ τῆς κακίας σκοτι- σθέντες δέονται φωτὸς τοῦ ἐν τῇ σκοτίᾳ φαίνοντος καὶ ὑπὸ σκοτίας μὴ καταλαμβανομένου, οὐκ ἄν, εἰ μὴ γεγόνεισαν ἐν τῷ σκότῳ οἱ ἄνθρωποι, γενόμενος ἀνθρώπων φῶς. ### English translation (Claude) And for this reason he becomes the light of men, when human beings, darkened by wickedness, need the light that shines in the darkness and is not overcome by the darkness; had human beings not come to be in darkness, he would not have become the light of men. ### Scripture references - John 1:4–5: allusion, high confidence ### Translation notes - The allusions are John 1:4–5. ### Citation (SBL) Origen, Comm. Jo. 1.120 (Preuschen 4:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-120). ## Commentary on John 1.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-121 - Source: Preuschen 4:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had there been no fall, Christ would not have died and become the firstborn from the dead. ### Greek text τὸ ὅμοιον ἔστι νοῆσαι καὶ ἐπὶ τοῦ εἶναι αὐτὸν πρωτότοκον ἐκ τῶν νεκρῶν. εἰ γὰρ ὑπόθεσιν ἡ γυνὴ μὴ ἠπάτητο καὶ ὁ Ἀδὰμ μὴ παραπεπτώκει, κτισθεὶς δὲ ὁ ἄνθρωπος ἐπὶ ἀφθαρσίᾳ κεκρατήκει τῆς ἀφθαρσίας, οὔτʼ ἂν »εἰς χοῦν θανάτου« καταβεβήκει οὔτʼ ἂν ἀπέθανεν οὐκ οὔσης ἁμαρ- τίας, ᾗ διὰ τὴν φιλανθρωπίαν αὐτὸν ἐχρῆν ἀποθανεῖν· ταῦτα δὲ μὴ ποιήσας οὐκ > ἐγένετο »πρωτότοκος ἐκ τῶν νεκρῶν «. ### English translation (Claude) The same may be understood of his being the firstborn from the dead. For if, supposing it so, the woman had not been deceived and Adam had not fallen, and the human being created for incorruption had kept hold of incorruption, he would neither have gone down “into the dust of death” nor died, there being no sin, for which, out of love for humanity, he had to die. And had he not done these things, he would not have become “the firstborn from the dead”. ### Scripture references - Ps 22:15 (21:16 LXX): quotation, high confidence - Col 1:18: quotation, high confidence - 1 Tim 2:14: allusion, medium confidence ### Extrabiblical texts - Wis 2:23 (Wisdom of Solomon): echo, medium confidence ### Translation notes - The quotations are Ps 22:15 (21:16 LXX) and Col 1:18; the allusions are 1 Tim 2:14 and Wis 2:23. ### Citation (SBL) Origen, Comm. Jo. 1.121 (Preuschen 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-121). ## Commentary on John 1.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-122 - Source: Preuschen 4:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is shepherd because humans became like cattle; those not ready for the king receive a shepherd. ### Greek text Εξεταστἐον δέ, μήποτε καὶ ποιμὴν οὐκ ἂν ἐγένετο τοῦ ἀνθρώπου μὴ παρασυμβληθέντος »τοῖς κτήνεσι τοῖς ἀνοήτοις μηδʼ ὁμοιωθέντος »αὐτοῖς«. εἰ γὰρ ἀνθρώπους καὶ κτήνη σώζει ὁ θεός, σώζει ἃ σώζει κτήνη ποιμένα αὐτοῖς χαρισάμενος τοῖς μὴ χωροῦσι τὸν βασιλέα. ### English translation (Claude) And we must examine whether he would not have become a shepherd either, had man not been “compared to the senseless cattle and become like them”. For if God saves “men and cattle”, what he saves as cattle he saves by granting them a shepherd, since they cannot receive the king. ### Scripture references - Ps 49:12 (48:13 LXX): quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 49:12 (48:13 LXX) and Ps 36:6 (35:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.122 (Preuschen 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-122). ## Commentary on John 1.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-123 - Source: Preuschen 4:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some of Christ's titles, such as Wisdom, Word, Life, and Truth, are eternal; others were added for our salvation. ### Greek text Βασανιστέον οὐν συναγαγόντα τὰς ὀνομασίας τοῦ υἱοῦ, ποῖαι αὐτῶν ἐπιγεγόνασιν οὐκ ἂν έν μακαριότητι ἀρξαμένων καὶ μεινάντων τῶν ἁγίων γενόμεναι τὰ τοσάδε. τάχα γὰρ σοφία ἔμενε μόνον ἢ καὶ λόγος ἢ καὶ ζωή, πάντως δὲ καὶ ἀλήθεια· οὐ μὴν δὲ καὶ τὰ ἄλλα ὅσα διʼ ἡμᾶς προσείληφε. ### English translation (Claude) So we must gather the names of the Son and test which of them were added, and would not have been so many had the saints begun and remained in blessedness. For perhaps he would have remained Wisdom only, or also Word, or also Life, and certainly also Truth; but not the other names he took on for our sake. ### Citation (SBL) Origen, Comm. Jo. 1.123 (Preuschen 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-123). ## Commentary on John 1.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-124 - Source: Preuschen 4:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blessed are those who no longer need Christ as physician or shepherd, but as wisdom and word. ### Greek text καὶ μακάριοί γε ὅσοι δεόμενοι τοῦ υἱοῦ τοῦ θεοῦ τοιοῦτοι γεγόνασιν, ὡς μηκέτι αὐτοῦ χρῄζειν ἰατροῦ τοὺς κακῶς ἔχοντας θεραπεύοντος μηδὲ ποιμένος μηδὲ ἀπολυτρώσεως. ἀλλὰ σοφίας καὶ λόγου καὶ δικαιοσύνης, ἢ εἴ τι ἂλλο τοῖς διὰ τελειότηταχωρεῖν αὐτοῦ τὰ κάλλιστα δυναμένοις. τοσαῦτα περὶ τοῦ» Ἐν ἀρχῇ((. ### English translation (Claude) And blessed indeed are those who, needing the Son of God, have become such that they no longer need him as a physician who heals the sick, nor as shepherd, nor as redemption, but as wisdom and word and righteousness, or whatever else he is for those who, through their perfection, can receive his fairest aspects. So much for “In the beginning”. ### Scripture references - Matt 9:12: allusion, high confidence ### Translation notes - The allusion is Matt 9:12. ### Citation (SBL) Origen, Comm. Jo. 1.124 (Preuschen 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-124). ## Commentary on John 1.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-125 - Source: Preuschen 4:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen wonders why some believers take “Word” literally but treat Christ's other titles as figurative. ### Greek text ἴδωμέν δʼ ἐπιμελέσερον τίς ὁ ἐν αὐτῇ λόγος. θαυμάζειν μοι πολλάκις ἐπέρχεται σκοποῦντι τὰ ὑπό τινων πιστεύειν εἰς τὸν χριστὸν βουλομένων λεγόμενα περὶ αὐτοῦ, τί δήποτε δυσεξαριθμήτων ὀνομάτων τασσομένων ἐπὶ τοῦ σωτῆρος ἡμῶν τὰ μὲν πλεῖστα παρασιωπῶσιν, ἀλλὰ καὶ εἴ ποτε μνήμη αὐτῶν γένοιτο, μεταλαμβάνουσιν οὐ κυρίως ἀλλὰ τροπικῶς ταῦτα αὐτὸν ὀνομάσεσθαι, ἐπὶ δὲ μόνης τῆς λόγος προσηγορίας ἱστάμενοι οἱονεὶ »λόγον« μόνον φασὶν εἶναι τὸν χριστὸν τοῦ θεοῦ, καὶ οὐχὶ ἀκολούθως τοῖς λοιποῖς τῶν ὀνομαζομένων ἐρευνῶσι τοῦ σημαινομένου τὴν δύναμιν ἐκ τῆς »λόγος« φωνῆς. ### English translation (Claude) Let us look more carefully at what the Word in it is. I am often led to wonder, as I consider what is said about him by some who wish to believe in Christ, why, when countless names are applied to our Savior, they pass over most of them in silence, and even if they sometimes mention them, they interpret them as naming him not properly but figuratively; while stopping at the single title “Word”, they say that the Christ of God is, as it were, only a “word”, and do not, as with the other names, search out from the term “Word” the force of what it signifies. ### Translation notes - Origen objects to those who understood the Word as a mere utterance of God, without distinct subsistence. ### Citation (SBL) Origen, Comm. Jo. 1.125 (Preuschen 4:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-125). ## Commentary on John 1.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-126 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen lists Christ's “I am” sayings. ### Greek text ὅ δέ φημι θαυμάσειν τὴν] τῶν πολλῶν — σαφέστερον γὰρ ἐρῶ — τοιοῦτόν ἐστι. φησί που ὁ υἱὸς τοῦ θεοῦ· »Ἐγώ εἰμι τὸ φῶς τοῦ »κόσμου«· καὶ ἐν ἄλλοις· »Ἐγώ εἰμι ἡ ἀνάστασις·« καὶ πάλιν »Ἐγώ »εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«. γέγραπται δὲ καὶ τὸ »Ἐγώ »εἰμι ἡ θὐρα«. ἔρηται καὶ τὸ »Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· « καὶ πρὸς τὴν Σαμαρεῖτιν φάσκουσαν· »Οἰδαμεν ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν πάντα« ἀποκρίνεται· ### English translation (Claude) What I say I wonder at in the many (I shall put it more clearly) is this. The Son of God says somewhere, “I am the light of the world”; and elsewhere, “I am the resurrection”; and again, “I am the way and the truth and the life.” It is also written, “I am the door.” And it has been said, “I am the good shepherd.” And to the Samaritan woman, who says, “We know that the Messiah is coming, who is called Christ; when he comes, he will tell us all things,” he answers, ### Scripture references - John 8:12: quotation, high confidence - John 11:25: quotation, high confidence - John 14:6: quotation, high confidence - John 10:9: quotation, high confidence - John 10:11: quotation, high confidence - John 4:25: quotation, high confidence ### Translation notes - The quotations are John 8:12, 11:25, 14:6, 10:9, 10:11, and 4:25. ### Citation (SBL) Origen, Comm. Jo. 1.126 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-126). ## Commentary on John 1.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-127 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls himself Messiah and Lord and Teacher. ### Greek text »Ἐγώ εἰμι ὁ λαλῶν σοι«. πρὸς τούτοις, ὅτε ἔνιψε τοὺς πόδας τῶν μαθητῶν, κύριος καὶ διδάσκαλος αὐτῶν ἕναι διὰ τούτων ὁμολογεῖ· »Ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καὶ Ὁ κύριος, καὶ »καλῶς λέγετε· εἰμὶ γάρ«. ### English translation (Claude) “I who speak to you am he.” Besides these, when he washed his disciples' feet, he acknowledges that he is their Lord and Teacher in these words: “You call me Teacher and Lord, and you speak rightly, for so I am.” ### Scripture references - John 4:26: quotation, high confidence - John 13:13: quotation, high confidence ### Translation notes - The quotations are John 4:26 and 13:13; the titles are garbled in the digital text but certain from the Gospel. ### Citation (SBL) Origen, Comm. Jo. 1.127 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-127). ## Commentary on John 1.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-128 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ proclaims himself Son of God and king. ### Greek text ἀλλὰ καὶ υἱὸν εἶναι θεοῦ σαφῶς ἑαυτὸν καταγγέλλει λέγων· »Ὃν ὁ πατὴρ ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσ- μον ὑμεῖς λέγετε ὅτι >Βλασφημεῖς< ὅτι εἷπον Υἱὸς τοῦ θεοῦ καί· Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, ἵνα ὁ υἱὸς »δοξάσῃ σε( εὑρίσκομεν δὲ καταγγέλλοντα ἑαυτὸν καὶ βασιλέα, ### English translation (Claude) And he plainly proclaims himself to be the Son of God, saying, “Do you say of him whom the Father sanctified and sent into the world, You blaspheme, because I said, I am the Son of God?” and “Father, the hour has come; glorify your Son, that the Son may glorify you.” And we find him proclaiming himself king too, ### Scripture references - John 10:36: quotation, high confidence - John 17:1: quotation, high confidence ### Translation notes - The quotations are John 10:36 and 17:1. ### Citation (SBL) Origen, Comm. Jo. 1.128 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-128). ## Commentary on John 1.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-129 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before Pilate Christ declares his kingdom is not of this world. ### Greek text ὡς ἐπὰν ἀποκρινόμενος τῷ Πιλάτῳ πρὸς τὸ »Σὺ εἶ ὁ βασιλεὺς τῶν »ἰουδαίων«; λέγῃ· »Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τού- του· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται »οἱ ἐμοὶ ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν«. ### English translation (Claude) as when, answering Pilate's question, “Are you the king of the Jews?”, he says, “My kingdom is not of this world; if my kingdom were of this world, my servants would fight, that I might not be handed over to the Jews; but now my kingdom is not from here.” ### Scripture references - John 18:33: quotation, high confidence - John 18:36: quotation, high confidence ### Translation notes - The quotations are John 18:33 and 18:36. ### Citation (SBL) Origen, Comm. Jo. 1.129 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-129). ## Commentary on John 1.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-130 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the true vine. ### Greek text ἀνέγνωμεν καὶ τὸ »Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστι«· καὶ πάλιν· ### English translation (Claude) We have read also, “I am the true vine, and my Father is the vinedresser”; and again, ### Scripture references - John 15:1: quotation, high confidence ### Translation notes - The quotation is John 15:1. ### Citation (SBL) Origen, Comm. Jo. 1.130 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-130). ## Commentary on John 1.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-131 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the vine and the living bread from heaven. ### Greek text »Ἐγώ εἰμι ἄμπελος, ὑμεῖς τὰ κλήματα( συναριθμείσθω τού- τοις καὶ τὸ »'Εγώ εἰμι ὁ ἄρτος τῆς ζωῆς«· καὶ πάλιν· »Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβὰς« »καὶ ζωὴν διδοὺς τῷ »κόσμῳ«. καὶ ταῦτα μὲν ἐπὶ τοῦ παρόντος ὑποπεσόντα ἀπὸ τῶν ἐν τοῖς εὐαγγελίοις κειμένων παρεθέμεθα, τοσαῦτα αὑτὸν λέγοντος ἕναι τοῦ υἱοῦ τοῦ θεοῦ. ### English translation (Claude) “I am the vine, you are the branches.” Let there be counted with these also “I am the bread of life”; and again, “I am the living bread that came down from heaven” and “gives life to the world”. These we have set down from the Gospels as they occurred to us for the present: so many things the Son of God says that he is. ### Scripture references - John 15:5: quotation, high confidence - John 6:35: quotation, high confidence - John 6:51: quotation, high confidence - John 6:33: quotation, high confidence ### Translation notes - The quotations are John 15:5, 6:35, 6:51, and 6:33. ### Citation (SBL) Origen, Comm. Jo. 1.131 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-131). ## Commentary on John 1.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-132 - Source: Preuschen 4:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Revelation Christ calls himself the first and the last. ### Greek text Ἀλλὰ καὶ έν τῇ Ἰωάννου ἀποκαλύψει λέγει· »Ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρός, καὶ ἰδοὺ ζῶν »εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων«. καὶ πάλιν· »Γέγονα ἐγὼ τὸ Α καὶ τὸ Ω, καὶ ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. ### English translation (Claude) And in John's Revelation too he says, “I am the first and the last and the living one; I was dead, and behold, I am alive for ever and ever.” And again, “I have become the Alpha and the Omega, the first and the last, the beginning and the end.” ### Scripture references - Rev 1:17–18: quotation, high confidence - Rev 22:13: quotation, high confidence ### Translation notes - The quotations are Rev 1:17–18 and 22:13 (with 21:6). ### Citation (SBL) Origen, Comm. Jo. 1.132 (Preuschen 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-132). ## Commentary on John 1.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-133 - Source: Preuschen 4:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets too give Christ names: chosen arrow, servant, light of the nations. ### Greek text Ἔστι δὲ οὐκ όλίγα τὸν μετὰ παρατηρήσεως ἐντυγχάνοντα ταῖς ἁγίαις βίβλοις καὶ ἀπὸ τῶν προφητῶν παραπλήσια λαβεῖν, οἷον ὅτι »βέλος ἐκλεκτὸν‘ ἑαυτὸν καλεῖ καὶ »δοῦλον τοῦ θεοῦ« καὶ »φῶ »τῶν ἐθνῶν«. ### English translation (Claude) One who reads the holy books attentively can also find not a few similar names in the prophets: for example, that he calls himself “a chosen arrow”, “a servant of God”, and “a light of the nations”. ### Scripture references - Isa 49:2–6: allusion, high confidence ### Translation notes - The allusions are Isa 49:2–6. ### Citation (SBL) Origen, Comm. Jo. 1.133 (Preuschen 4:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-133). ## Commentary on John 1.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-134 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's servant speaks of being made a chosen arrow. ### Greek text λέγει δὴ οὕτ Ἠσαίας· »Ἐκ κοιλίας μητρός μου »ἐκάλεσέ με τὸ ὄνομά μου καὶ ἔθηκε τὸ στόμα μου ὡς μάχαιραν ὀξεῖαν καὶ ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἔκρυφέν με· ἔθηκέν με ὡς βέλος ἐκλεκτὸν καὶ έν τῇ φαρέτρᾳ αὐτοῦ ἔκρυφέ με, καὶ εἶπέ μοι Δοῦλός μου εἶ σὺ Ἰσραὴλ καὶ ἐν σοὶ «. ### English translation (Claude) Isaiah says thus: “From my mother's womb he called my name, and he made my mouth like a sharp sword, and hid me under the shelter of his hand; he made me like a chosen arrow and hid me in his quiver, and he said to me, You are my servant, Israel, and in you I will be glorified.” ### Scripture references - Isa 49:1–3: quotation, high confidence ### Translation notes - The quotation is Isa 49:1–3 LXX; its last words are cut short in the digital text. ### Citation (SBL) Origen, Comm. Jo. 1.134 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-134). ## Commentary on John 1.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-135 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah calls the servant a light to the nations; Jeremiah, an innocent lamb. ### Greek text καὶ μετʼ ὀλίγα· Καὶ ὁ θεός μου ἔσται μοι ἰσχύς. καὶ εἶπέ μοι Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου, τοῦ στῆσαι τὰς φυλὰς Ἰακὼβ καὶ τὴν »διασπορὰν τοῦ Ἰσραὴλ ἐπιστρέφαι; ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν. »τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς(( ἀλλὰ καὶ ἐν τῷ Ἱερεμίᾳ οὕτως αὑτὸν ἀρνίῳ ὁμοιοῖ· »Ἐγὼν ὡς ἀρνίον ἄκακον αγό- »μενον τοῦ θύεσθαι«. ### English translation (Claude) And a little later: “And my God will be my strength. And he said to me, It is a great thing for you to be called my servant, to establish the tribes of Jacob and to bring back the dispersion of Israel; behold, I have made you a light of the nations, that you may be for salvation to the end of the earth.” And in Jeremiah too he compares himself to a lamb thus: “I was like an innocent lamb led to be sacrificed.” ### Scripture references - Isa 49:5–6: quotation, high confidence - Jer 11:19: quotation, high confidence ### Translation notes - The quotations are Isa 49:5–6 LXX and Jer 11:19. ### Citation (SBL) Origen, Comm. Jo. 1.135 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-135). ## Commentary on John 1.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-136 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels, apostles, and prophets give Christ countless other titles. ### Greek text Ταῦτα μὲν οὖν καὶ τὰ τούτοις παραπλήσια αὐτὸς ἑαυτὸν φησιν· ἔστι δὲ καὶ παρὰ τοῖς εὐαγγελίοις καὶ παρὰ τοῖς ἀποστόλοις καὶ διὰ τῶν προφητῶν μυρίας προσηγορίας συναγαγεῖν, ἃς καλεῖται ὁ υἱὸς τοῦ θεοῦ· ἤτοι τῶν τὰ εὐαγγέλια γραψάντων τὴν ἰδίαν διάνοιαν τῶν περὶ τοῦ ὅ τί ποτέ ἐστιν ἐκτιθεμένων, ἢ τῶν ἀποστόλων ἐξ ὧν μεμαθήκασι δοξολογούντων αὐτόν, ἢ τῶν προφητῶν προκηρυσ- σόντων αὐτοῦ τὴν ἐσομένην ἐπιδημίαν καὶ τὰ περὶ αὐτοῦ ἀπαγγελλόντων διαφόροις ὀνόμασιν. ### English translation (Claude) These, then, and similar things he says of himself. But one can also gather from the Gospels, from the apostles, and through the prophets countless titles by which the Son of God is called: either as the Gospel writers set out their own understanding of what he is, or as the apostles glorify him from what they have learned, or as the prophets proclaim beforehand his coming sojourn and announce what concerns him under various names. ### Citation (SBL) Origen, Comm. Jo. 1.136 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-136). ## Commentary on John 1.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-137 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist calls Christ the Lamb of God and a man who was before him. ### Greek text οἷον ὁ Ἰωάννης αὐτὸν »ἀμνὸν θεοῦ« ἀναγορεύει λέγων· »Ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν »τοῦ κόσμου καὶ »ἄνδρα« διὰ τούτων· »Οὐτός ἐστιν ὑπὲρ οὑ ἐγὼ »εἶπον ὅτι ὀπίσω μου ἔρχεταί ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι » πρῶτός μου ἦν· κἀγὼ οὐκ ᾔδειν αὐτόν«. ### English translation (Claude) For example, John proclaims him “the Lamb of God”, saying, “Behold the Lamb of God, who takes away the sin of the world”, and calls him a “man” in these words: “This is he of whom I said, After me comes a man who ranks before me, for he was before me; and I did not know him.” ### Scripture references - John 1:29–31: quotation, high confidence ### Translation notes - The quotations are John 1:29–31. ### Citation (SBL) Origen, Comm. Jo. 1.137 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-137). ## Commentary on John 1.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-138 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In his letter John calls Christ our advocate with the Father. ### Greek text ἐν δὲ τῇ καθολικῇ ἐπιστολῇ ὁ Ἰωάννης »παράκλητον« περὶ τῶν ψυχῶν ἡμῶν πρὸς τὸν πατέρα φησὶν αὐτὸν εἶναι λέγων· »Καὶ ἐάν τις ἁμάρτῃ, παράκλη- τον ἔχομεν πρὸς τὸν πατέρα, ### English translation (Claude) And in the catholic epistle John says that he is an “Advocate” for our souls with the Father, saying, “And if anyone sins, we have an Advocate with the Father, ### Scripture references - 1 John 2:1: quotation, high confidence ### Translation notes - The quotation is 1 John 2:1. “Catholic epistle” means a general letter. ### Citation (SBL) Origen, Comm. Jo. 1.138 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-138). ## Commentary on John 1.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-139 - Source: Preuschen 4:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the propitiation for our sins, according to John and Paul. ### Greek text Ἰησοῦν Χριστὸν δίκαιον«. ἐπιφέρει δὲ ὅτι »καὶ ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν«· ᾡ παραπλη- σίως ὁ Παῦλος λέγει αὐτὸν εἶναι »ἱλαστήριον«, φάσκων· »Ὅν προ- »έθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως έν τῷ αἵματι αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ »θεοῦ«. ### English translation (Claude) Jesus Christ the righteous.” And he adds that “he is the propitiation for our sins.” Similarly Paul says that he is a “propitiation”, saying, “whom God set forth as a propitiation through faith in his blood, because of the passing over of former sins in the forbearance of God.” ### Scripture references - 1 John 2:1–2: quotation, high confidence - Rom 3:25–26: quotation, high confidence ### Translation notes - The quotations are 1 John 2:1–2 and Rom 3:25–26. ### Citation (SBL) Origen, Comm. Jo. 1.139 (Preuschen 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-139). ## Commentary on John 1.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-140 - Source: Preuschen 4:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls Christ the wisdom and power of God, our righteousness, sanctification, and redemption. ### Greek text κεκήρυκται δὲ κατὰ τὸν Παῦλον σοφία εἶναι καὶ δύναμις θεοῦ, ὡς ἐν τῇ πρὸς Κορινθίους ὅτι Χριστὸς δύναμίς ἐστι καὶ θεοῦ σοφία· πρὸς τούτοις, ὅτι καὶ »ἁγιασμός« ἐστι καὶ »ἀπολύ- »τρωσις«· »Ὅς ἐγενήθη, γάρ φησι, σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη »τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις«. ### English translation (Claude) And according to Paul he is proclaimed to be the wisdom and power of God, as in the letter to the Corinthians, that Christ is the power and wisdom of God; and besides, that he is also “sanctification” and “redemption”: “who became for us,” he says, “wisdom from God, and righteousness and sanctification and redemption.” ### Scripture references - 1 Cor 1:24: quotation, high confidence - 1 Cor 1:30: quotation, high confidence ### Translation notes - The quotations are 1 Cor 1:24 and 1:30. ### Citation (SBL) Origen, Comm. Jo. 1.140 (Preuschen 4:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-140). ## Commentary on John 1.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-141 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrews calls Christ the great high priest. ### Greek text ἀλλὰ καὶ ἀρχιερέα μέγαν διδάσκει ἡμᾶς αὐτὸν τυγχάνειν, πρὸς Ἐβραίους γράφων· »Ἔχοντες οὖν »ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ »θεοῦ, κρατῶμεν τῆς ὁμολογίας«. ### English translation (Claude) He also teaches us that he is a great high priest, writing to the Hebrews: “Having, then, a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.” ### Scripture references - Heb 4:14: quotation, high confidence ### Translation notes - The quotation is Heb 4:14. ### Citation (SBL) Origen, Comm. Jo. 1.141 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-141). ## Commentary on John 1.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-142 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's blessing of Judah is a prophecy of Christ. ### Greek text Οἱ δὲ προφῆται παρὰ ταῦτα καὶ ἑτέροις ὀνόμασιν αὐτὸν καλοῦσιν· ὁ μὲν Ἰακὼβ ἐν τῇ πρὸς τοὺς υἱοὺς εὐλογίᾳ Ἰούδαν· τὸ γὰρ »Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἰ χεῖρές σου ἐπὶ νώτου »τῶν ἐχθρῶν σου· <προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός· »σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἱέ μου, ἀνέβης· ἀναπεσὼν »ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος· τίς ἐγερεῖ αὐτόν«; * * * * οὐ κατὰ τὸν ἐνεστηκότα δὲ καιρόν ἐστι πρὸς λέξιν παραστῆσαι πῶς τὰ τῷ Ἰούδᾳ λεγόμενα περὶ Χριστοῦ ἐστιν. ### English translation (Claude) Besides these, the prophets call him by other names too. Jacob, in his blessing of his sons, calls him Judah; for the words “Judah, your brothers shall praise you; your hands shall be on the back of your enemies; the sons of your father shall bow down to you. A lion's whelp is Judah; from a shoot, my son, you have gone up; lying down you slept like a lion and like a whelp; who shall rouse him?” … It is not the right time now to show word for word how what is said to Judah concerns Christ. ### Scripture references - Gen 49:8–9: quotation, high confidence ### Translation notes - The quotation is Gen 49:8–9 LXX. The manuscript has a gap after the quotation, shown as “…”. ### Citation (SBL) Origen, Comm. Jo. 1.142 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-142). ## Commentary on John 1.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-143 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection from Genesis 49:10 is postponed. ### Greek text ἀλλὰ καὶ ἀνθυποφορὰ εὐλόγως ἐπενεχθῆναι δυναμένη »Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ »ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ« ἐν ἄλλοις εὐκαιρότερον λυθήσεται. ### English translation (Claude) But the objection that can reasonably be raised, “A ruler shall not fail from Judah, nor a leader from his thighs,” will be taken up more fittingly elsewhere. ### Scripture references - Gen 49:10: quotation, high confidence ### Translation notes - The quotation is Gen 49:10 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.143 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-143). ## Commentary on John 1.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-144 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah calls Christ Jacob and Israel, the gentle servant. ### Greek text οἶδε δὲ τὸν χριστὸν Ἰακὼβ καὶ Ἰσραήλ ὀνομαζόμενον Ἡσαΐας λέγων· »Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, »προσεδέξατο αὐτὸν ἡ ψυχή μου· κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ »ἐρίσει οὐδὲ κράζει οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν »αὐτοῦ· κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον »οὐ σβέσει, ἔως ἂν ἐκβάλῃ †ἐκ νίκους τὴν κρίσιν, καὶ τῷ ὀνόματι αὐτοῦ »ἔθνη ἐλπιοῦσιν«. ### English translation (Claude) And Isaiah knows that the Christ is named Jacob and Israel, saying, “Jacob my servant, I will help him; Israel my chosen, my soul has accepted him; he will announce judgment to the nations. He will not quarrel or cry out, nor will anyone hear his voice in the streets; a bruised reed he will not break, and a smoldering wick he will not quench, until he brings forth judgment to victory; and in his name the nations will hope.” ### Scripture references - Isa 42:1–4: quotation, high confidence - Matt 12:18–21: allusion, high confidence ### Translation notes - The quotation is Isa 42:1–4 LXX, with Matt 12:18–21. The words “to victory” are marked corrupt (†) in the edition; the translation follows Matthew. ### Citation (SBL) Origen, Comm. Jo. 1.144 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-144). ## Commentary on John 1.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-145 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew applies Isaiah's servant prophecy to Christ. ### Greek text ὅτι γὰρ χριστός ἐστι, περὶ οὐ ταῦτα προφητεύ- εται, σαφῶς ὁ Ματθαῖος δηλοῖ ἐν τῷ εὐαγγελίῳ, μνησθεὶς ἀπὸ μέρους τῆς περικοπῆς, εἰπών· »Ἵνα πληρωθῇ τὸ εἰρημένον Οὐκ ἐρίσει οὐδὲ « καὶ τὰ ἐξῆς. ### English translation (Claude) For that it is Christ of whom these things are prophesied, Matthew clearly shows in the Gospel, recalling part of the passage and saying, “That what was spoken might be fulfilled: He will not quarrel or …” and so on. ### Scripture references - Matt 12:17–19: quotation, high confidence ### Translation notes - The quotation is Matt 12:17–19. ### Citation (SBL) Origen, Comm. Jo. 1.145 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-145). ## Commentary on John 1.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-146 - Source: Preuschen 4:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel calls Christ David, the shepherd. ### Greek text καλεῖται δὲ καὶ Δαβὶδ ὁ χριστός, ὡς ἐπὰν Ἰεζεκιὴλ προφητεύσας πρὸς τοὺς ποιμένας ἐπιφέρῃ ἐκ προσώπου θεοῦ »Ἀναστήσω Δαβὶδ τὸν παῖδά μου, ὃς ποιμανεῖ αὐτούς«· οὐ γὰρ Δαβὶδ ὁ πατριάρχης ἀναστήσεται ποιμαίνειν μέλλων τοὺς ἁγίους, ἀλλὰ Χριστός. ### English translation (Claude) And Christ is also called David, as when Ezekiel, prophesying to the shepherds, adds in the person of God, “I will raise up David my servant, who will shepherd them.” For it is not David the patriarch who will rise to shepherd the saints, but Christ. ### Scripture references - Ezek 34:23: quotation, high confidence ### Translation notes - The quotation is a free form of Ezek 34:23. ### Citation (SBL) Origen, Comm. Jo. 1.146 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-146). ## Commentary on John 1.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-147 - Source: Preuschen 4:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah calls Christ the rod and flower from Jesse's root. ### Greek text ἔτι δὲ ὁ Ἡσαΐας »ῥάβδον« καὶ »ἄνθος« ὀνομάζει τὸν χριστὸν ἐν τῷ »Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ, »πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώ- »σεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ«. ### English translation (Claude) Further, Isaiah names Christ a “rod” and a “flower” in the words, “A rod shall come forth from the root of Jesse, and a flower shall come up from the root; and the Spirit of God shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God shall fill him.” ### Scripture references - Isa 11:1–3: quotation, high confidence ### Translation notes - The quotation is Isa 11:1–3 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.147 (Preuschen 4:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-147). ## Commentary on John 1.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-148 - Source: Preuschen 4:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalms call Christ the rejected stone. ### Greek text καὶ »λίθος« δὲ ἐν τοῖς ψαλμοῖς ὁ κύριος ἡμῶν εἶναι λέγεται οὕτως· »Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὑτος ἐγενήθη εἰς κεφα- λὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλ- »μοῖς ἡμῶν.. ### English translation (Claude) And in the Psalms our Lord is said to be a “stone”, thus: “The stone which the builders rejected has become the head of the corner; this was from the Lord, and it is marvelous in our eyes.” ### Scripture references - Ps 118:22–23 (117:22-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 118:22–23 (117:22–23 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.148 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-148). ## Commentary on John 1.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-149 - Source: Preuschen 4:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospel identifies the rejected stone with Christ. ### Greek text δηλοῖ δὲ τὸ εὐαγγέλιον καὶ ἐν ταῖς Πράξεσιν ὁ Λουκᾶς, οὐκ ἄλλον ἢ τὸν χριστὸν εἶναι τὸν λίθον»· τὸ μὲν εὐαγγέλιον οὕτως· »Οὐδέποτε ἀνέγνωτε· Λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦν- »τες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; πᾶς ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν«· ### English translation (Claude) The Gospel shows, and Luke in the Acts, that the stone is none other than Christ. The Gospel says: “Have you never read, The stone which the builders rejected has become the head of the corner? Everyone who falls on this stone will be broken; but on whomever it falls, it will crush him.” ### Scripture references - Matt 21:42: quotation, high confidence - Matt 21:44: quotation, high confidence ### Translation notes - The quotation is Matt 21:42, 44 (Luke 20:17–18). ### Citation (SBL) Origen, Comm. Jo. 1.149 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-149). ## Commentary on John 1.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-150 - Source: Preuschen 4:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Acts too calls Christ the stone; John names him the Word who was with God. ### Greek text ἐν δὲ ταῖς Πράξεσιν ὁ Λουκᾶς γράφει· »Οὑτός ἐστιν ὁ λίθος ὁ ἐξουδενω- »θεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας«. Ἓν δὴ τῶν ἐπὶ τοῦ σωτῆρος τεταγμένων ὀνομάτων, ἀλλʼ οὐχ ὑπ αὐτοῦ λεγόμενον ὑπὸ δὲ τοῦ Ἰωάννου ἀναγεγραμμένον, ἐστὶ καὶ »Ὁ ἐν ἀρχῇ λόγος πρὸς τὸν θεὸν θεὸς λόγος«. ### English translation (Claude) And in the Acts Luke writes, “This is the stone that was despised by you, the builders, which has become the head of the corner.” Now one of the names given to the Savior, not spoken by him but recorded by John, is also “the Word who was in the beginning with God, God the Word”. ### Scripture references - Acts 4:11: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - The quotations are Acts 4:11 and a summary of John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.150 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-150). ## Commentary on John 1.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-151 - Source: Preuschen 4:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some treat the Word as a mere spoken utterance of the Father, denying him distinct subsistence. ### Greek text καὶ ἔστιν ἄξιον ἐπιστῆσαι τοῖς τὰ τοσαῦτα τῶν ὀνομαζομένων παραπεμπομένοις καὶ τούτῳ ὡς ἐξαιρέτῳ χρωμένοις καὶ πάλιν ἐπʼ ἐκείνοις μὲν διήγησιν ζητοῦσιν, εἵ τις αὐτοῖς προσάγοι αὐτά, ἐπὶ δὲ τούτῳ ὡς σαφὲς προσιεμένοις τὸ τί ποτέ ἐστιν ὁ υἱὸς τοῦ θεοῦ λόγος ὀνομαζόμενος, καὶ μάλιστα ἐπεὶ συνεχῶς χρῶνται τῷ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν«, οἰόμενοι προφορὰν πατρικὴν οἱονεὶ ἐν συλλαβαῖς κειμένην εἶναι τὸν υἱὸν τοῦ θεοῦ, καὶ κατὰ τοῦτο ὑπόστασιν αὐτῷ, εἰ ἀκριβῶς αὐτῶν πυνθανοίμεθα, οὐ διδόασιν οὐδὲ οὐσίαν αὐτοῦ σαφηνί- ζουσιν, οὐδέπω φαμὲν τοιάνδε ἢ τοιάνδε, ἀλλʼ ὅπως ποτὲ οὐσίαν. ### English translation (Claude) And it is worth drawing the attention of those who pass over so many of his names and use this one as special, and who seek an explanation of the others if anyone brings them up, but accept this one as clear, to the question of what the Son of God, called the Word, is. This is especially so since they constantly use “My heart has uttered a good word”, thinking that the Son of God is a paternal utterance, lying as it were in syllables; and accordingly, if we question them closely, they do not grant him a subsistence of his own, nor do they make clear his being: I do not yet say a being of this or that kind, but any being at all. ### Scripture references - Ps 45:1 (44:2 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 45:1 (44:2 LXX). “Subsistence” renders ὑπόστασις and “being” οὐσία. Origen is arguing against a view that makes the Son a mere utterance (προφορά) of the Father. ### Citation (SBL) Origen, Comm. Jo. 1.151 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-151). ## Commentary on John 1.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-152 - Source: Preuschen 4:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A spoken word cannot be a son; the Word must either lack subsistence or be a distinct divine being. ### Greek text λόγον γὰρ ἀπαγγελλόμενον υἱὸν εἶναι νοῆσαι καὶ τῷ τυχόντι ἐστὶν ἀμήχανον. καὶ λόγον τοιοῦτον καθʼ αὑτὸν ζῶντα καὶ ἤτοι οὐ κεχω- ρισμένον τοῦ πατρὸς καὶ κατὰ τοῦτο τῷ μὴ ὑφεστάναι οὐδὲ υἱὸν τυγχάνοντα ἢ καὶ κεχωρισμένον καὶ οὐσιωμένον ἀπαγγελλέτωσαν ημῖν θεὸν λόγον. ### English translation (Claude) For even for an ordinary person it is impossible to understand how a word that is spoken can be a son. And let them tell us whether such a Word lives by himself, and is either not separate from the Father, and so, not subsisting, is not a Son either, or is both separate and possessed of being, God the Word. ### Citation (SBL) Origen, Comm. Jo. 1.152 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-152). ## Commentary on John 1.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-153 - Source: Preuschen 4:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title “Word” must be examined like Christ's other names. ### Greek text Λεκτέον οὖν ὅτι ὥσπερ καθʼ ἕκαστον τῶν προειρημένων ὀνομάτων ἀπὸ τῆς ὀνομασίας ἀναπτυκτέον τὴν ἔννοιαν τοῦ ὀνομαζομένου καὶ ἐφαρμοστέον μετὰ ἀποδείξεως πῶς ὁ υἱὸς τοῦ θεοῦ τοῦτο τὸ ὄνομα εἶναι λέγεται, οὕτως καὶ ἐπὶ τοῦ λόγον αὐτὸν ὀνομάζεσθαι ποιητέον. τίς γὰρ ἡ ἀποκλήρωσις ἐφʼ ἑνὸς μὲν ἑκάστου μὴ ἵστασθαι. ### English translation (Claude) We must say, then, that just as with each of the names mentioned above we must unfold from the name the concept of what is named, and apply it with demonstration, showing how the Son of God is said to be this name, so we must do also with his being called the Word. For what arbitrary choice is it not to stop ### Citation (SBL) Origen, Comm. Jo. 1.153 (Preuschen 4:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-153). ## Commentary on John 1.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-154 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is arbitrary to interpret every title except “Word”. ### Greek text ἐπὶ τῆς λέξεως, ἀλλὰ φέρε εἰπεῖν ζητεῖν πῶς αὐτὸν ἐκδεκτέον »θύ- »ραν« καὶ τίνα τρόπον »ἄμπελον« τίνι τε αἰτίᾳ »ὁδόν«, ἐπὶ δὲ μόνου τοῦ »λόγον« αὐτὸν ἀναγεγράφθαι τὸ παραπλήσιον οὐ ποιητέον; ### English translation (Claude) at the wording in each other case, but to inquire, for example, how he is to be understood as “door”, in what way as “vine”, and for what reason as “way”, and yet not to do the same only with his being recorded as “Word”? ### Scripture references - John 10:9: allusion, high confidence - John 15:1: allusion, high confidence - John 14:6: allusion, high confidence ### Translation notes - The allusions are John 10:9, 15:1, and 14:6. ### Citation (SBL) Origen, Comm. Jo. 1.154 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-154). ## Commentary on John 1.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-155 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will begin with Christ's other names. ### Greek text ἴνα τοίνυν μᾶλλον δυσωπητικώτερον παραδεξώμεθα τὰ λεχθησόμενα εἰς τὰ περὶ τοῦ πῶς λόγος ἐστὶν ὁ υἱὸς τοῦ θεοῦ, ἀρκτέον ἀπὸ τῶν ἐξ ἀρχῆς ἡμῖν προτεθέντων ὀνομάτων αὐτοῦ. ### English translation (Claude) So that we may receive with less resistance what will be said about how the Son of God is the Word, we must begin from the names of his that we set out at the start. ### Citation (SBL) Origen, Comm. Jo. 1.155 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-155). ## Commentary on John 1.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-156 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examining the names is useful, not a digression. ### Greek text καὶ ὅτι μὲν δόξει τισὶ σφόδρα παρεκβατικὸν εἶναι τὸ τοιοῦτον οὐκ ἀγνοοῦμεν· πλὴν ἐπιστήσαντι καὶ πρὸς τὸ προκείμενον χρήσιμον ἔσται τὸ βασανίσαι τὰς ἐννοίας καθʼ ὡν τὰ ὀνόματα κεῖται, καὶ πρὸ ὁδοῦ τῶν ἐπιφερομένων ὑπάρξῃ ἡ κατανόησις τῶν πραγμάτων. ### English translation (Claude) We are not unaware that to some this will seem very digressive; but to one who pays attention, it will be useful for the subject at hand to test the concepts to which the names apply, so that understanding of the realities may prepare the way for what follows. ### Citation (SBL) Origen, Comm. Jo. 1.156 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-156). ## Commentary on John 1.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-157 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Studying Christ's titles leads to a fuller understanding of him. ### Greek text ἅπαξ δὲ εἰς τὴν περὶ τοῦ σωτῆρος θεολογίαν ἐμΠεσόντες, ἀναγκαίως ὅση δύναμις τὰ περὶ αὐτοῦ μετὰ ἐρεύνης εὑρίσκοντες πληρέστερον αὐτὸν οὐ μόνον ᾗ λόγος ἐστὶ νοήσομεν ἀλλὰ καὶ τὰ λοιπά. ### English translation (Claude) And once we have entered on the theology of the Savior, by necessarily finding out with inquiry, as far as we can, what concerns him, we shall understand him more fully, not only as Word but in his other aspects too. ### Citation (SBL) Origen, Comm. Jo. 1.157 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-157). ## Commentary on John 1.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-158 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen begins with “light of the world” and its related titles. ### Greek text Ἔλεγεν οὖν ἑαυτὸν εἶναι »φῶς τοῦ κόσμου«· καὶ τὰ παρακείμενα ταύτῃ τῇ ὀνομασίᾳ συνεξεταστέον, δόξαντα ἂν τισιν οὐχὶ παρακείμενα μόνον ἀλλὰ καὶ τὰ αὐτὰ τυγχάνειν. ### English translation (Claude) He said, then, that he is “the light of the world”; and we must examine together the titles related to this name, which some might think are not only related but the same. ### Scripture references - John 8:12: quotation, high confidence ### Translation notes - The quotation is John 8:12. ### Citation (SBL) Origen, Comm. Jo. 1.158 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-158). ## Commentary on John 1.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-159 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the light of men, the true light, and the light of the nations. ### Greek text ἔστι δὲ »τὸ »φῶς τῶν ἀνθρώπων« καὶ »τὸ φῶς τὸ ἀληθινὸν« καὶ »φῶς »ἐθνῶν«· φῶς μὲν ἀνθρώπων ἐν τῇ τοῦ προκειμένου εὐαγγελίου ἀρχῇ· »Ὃ γέγονε, γάρ φησιν, έν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία »αὐτὸ οὐ κατέλαβε«· φῶς δὲ ἀληθινὸν ἐν τοῖς ἑξῆς τῆς αὐτῆς γραφῆς ἐπιγέγραπται· »Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα »ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον( »φῶς δὲ ἐθνῶν« ἐν τῷ Ἡσαΐᾳ, ὡς προείπομεν παρατιθέμενοι τὸ »Ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς((. ### English translation (Claude) There is “the light of men”, “the true light”, and “the light of the nations”. “Light of men” occurs at the beginning of the present Gospel: “What came to be in him,” it says, “was life, and the life was the light of men; and the light shines in the darkness, and the darkness did not overcome it.” “True light” is written further on in the same Scripture: “The true light, which enlightens every man, was coming into the world.” And “light of the nations” is in Isaiah, as we said before when quoting, “Behold, I have made you a light of the nations, that you may be for salvation to the end of the earth.” ### Scripture references - John 1:3–5: quotation, high confidence - John 1:9: quotation, high confidence - Isa 49:6: quotation, high confidence ### Translation notes - The quotations are John 1:3–5, 1:9, and Isa 49:6. ### Citation (SBL) Origen, Comm. Jo. 1.159 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-159). ## Commentary on John 1.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-160 - Source: Preuschen 4:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun, moon, and stars are the perceptible lights of the world. ### Greek text Φῶς δὴ κόσμου αἰσθητὸν ὁ ἥλιός ἐστιν, καὶ μετὰ τοῦτον οὐκ ἀπᾳδόντως ἡ σελήνη καὶ οἱ ἀστέρες τώ αὐτῷ ὀνόματι προσαγορευθήσονται. ### English translation (Claude) Now the perceptible light of the world is the sun, and after it the moon and stars will, not inappropriately, be called by the same name. ### Citation (SBL) Origen, Comm. Jo. 1.160 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-160). ## Commentary on John 1.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-161 - Source: Preuschen 4:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly bodies light the earth, but Christ is the true light of rational souls, the sun of the Lord's great day. ### Greek text ἀλλὰ φῶς μὲν αἰσθητὸν τυγχάνοντες οἱ γεγονέναι παρὰ Μωσεῖ λεγόμενοι τῇ τετάρτῃ ἡμέρα, καθὸ φωτίζουσι τὰ ἐπὶ γῆς, οὐκ εἰσὶ φῶς ἀληθινόν ὁ δὲ σωτὴρ ἐλλάμπων τοῖς λογικοῖς καὶ ἡγεμονι- κοῖς, ἵνα αὐτῶν ὁ νοῦς τὰ ἴδια ὁρατὰ βλέπῃ, τοῦ νοητοῦ κόσμου ἐστὶ φῶς· λέγω δὲ τῶν λογικῶν ψυχῶν τῶν ἐν τῷ αἰσθητικῷ κόσμῳ καὶ εἴ τι παρὰ ταῦτα συμπληροῖ τὸν κόσμον, ἀφʼ οὗ ὁ σωτὴρ εἶναι ἡμᾶς διδάσκει, τάχα μέρος αὐτοῦ τὸ κυριώτατον καὶ διαφέρον τυγχάνων καί, ὡς ἔστιν εἰπεῖν, ἥλιος ἡμέρας μεγάλης κυρίου ποιητής. ### English translation (Claude) But the lights said by Moses to have come into being on the fourth day, being perceptible light, inasmuch as they illuminate the things on earth, are not the true light. The Savior, shining on rational and ruling faculties so that their mind may see its own proper objects, is the light of the intelligible world: I mean of the rational souls in the perceptible world, and of whatever else besides these fills up the world from which the Savior teaches that he is. Perhaps he is its most important and distinguished part and, so to speak, the sun that makes the great day of the Lord. ### Scripture references - Gen 1:14–19: allusion, high confidence - John 8:23: allusion, medium confidence - Joel 2:31: echo, medium confidence ### Translation notes - The allusions are Gen 1:14–19, John 8:23, and Joel 2:31 (Mal 4:5). ### Citation (SBL) Origen, Comm. Jo. 1.161 (Preuschen 4:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-161). ## Commentary on John 1.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-162 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the light of the world, calls his disciples lights too. ### Greek text διʼ ἣν ἡμέραν φησὶ τοῖς τοῦ φωτὸς αὐτοῦ μεταλαμβάνουσιν· »Ἐργά- »ζεσθε ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐκέτι οὐδεὶς δύναται ἐργά- »ζεσθαι. ὅταν ἐν τῷ κόσμῳ ὡ, φῶς εἰμι τοῦ κόσμου( ἔτι δὲ καὶ τοῖς μαθηταῖς φησιν· »Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου« καὶ »Λαμ- »ψάτω τὸ φῶς ὑμῶν ἔμπροσθε τῶν ἀνθρώπων«. ### English translation (Claude) Because of this day he says to those who share in his light, “Work while it is day; night is coming, when no one can work. While I am in the world, I am the light of the world.” And further he says to the disciples, “You are the light of the world” and “Let your light shine before men.” ### Scripture references - John 9:4–5: quotation, high confidence - Matt 5:14: quotation, high confidence - Matt 5:16: quotation, high confidence ### Translation notes - The quotations are John 9:4–5 and Matt 5:14, 16. ### Citation (SBL) Origen, Comm. Jo. 1.162 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-162). ## Commentary on John 1.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-163 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Church and the apostles are like moon and stars, lighting those who cannot yet shine themselves. ### Greek text τὸ δʼ ἀνάλογον σελήνῃ καὶ ἄστροις ὑπολαμβάνομεν εἶναι περὶ τὴν νύμφην ἐκκλησίαν καὶ τοὺς μαθητάς, ἔχοντας οἰκεῖον φῶς ἢ ἀπὸ τοῦ ἀληθινοῦ ἡλίου ἐπίκτητον, ἵνα φωτίσωσι μὴ δεδυνημένους πηγὴν ἐν αὑτοῖς κατασκευάσαι φωτός· οἷον Παῦλον μὲν καὶ Πέτρον »φῶς« ἐροῦμεν »τοῦ κόσμου«, τοὺς δὲ τυχόντας τῶν παρʼ αὐτοῖς μαθητευομένων, φωτιζομένους μέν, οὐ μὴν φωτίζειν ἑτέρους δυναμένους, τὸν κόσμον οὗ κόσμου φῶς οἱ ἀπόστολοι ἦσαν. ### English translation (Claude) What corresponds to the moon and stars we take to be the Church, the bride, and the disciples, who have a light of their own, or one acquired from the true sun, so that they may enlighten those who have not been able to produce a source of light within themselves. For example, we shall call Paul and Peter “the light of the world”, and the ordinary people among their disciples, who are enlightened but not able to enlighten others, the world of which the apostles were the light. ### Scripture references - Matt 5:14: allusion, high confidence - Rev 21:9: echo, low confidence ### Translation notes - The bride is Rev 21:9 and Eph 5:25–27; the allusion is Matt 5:14. ### Citation (SBL) Origen, Comm. Jo. 1.163 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-163). ## Commentary on John 1.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-164 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ enlightens the mind, not the body. ### Greek text ὁ δὲ σωτήρ, »φῶς« ὢν τοῦ »κόσμου«, φωτίζει οὐ σώματα ἀλλὰ ἀσωμάτῳ δυνάμει τὸν ἀσώματον νοῦν, ἵνα ὡς ὑπὸ ἡλιοῦ ἕκαστος ἡμῶν φωτιζόμενος καὶ τὰ ἄλλα δυνηθῇ ### English translation (Claude) But the Savior, being the “light” of the “world”, enlightens not bodies but, by a bodiless power, the bodiless mind, so that each of us, enlightened as by the sun, may be able to see the other ### Scripture references - John 8:12: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.164 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-164). ## Commentary on John 1.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-165 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those illumined directly by Christ no longer need apostles, prophets, or angels as intermediaries. ### Greek text βλέπειν νοητά. ὥσπερ δὲ ἡλίου φωτίζοντος ἀμαυροῦται τὸ δύνασθαι φωτίζειν σελήνην καὶ ἀστέρας, οὕτως οἱ ἐλλαμπόμενοι ὑπὸ Χριστοῦ καὶ τὰς αὐγὰς αὐτοῦ κεχωρηκότες οὐδέν τινων διακονουμένων ἀποστόλων καὶ προφητῶν δέονται — τολμητέον γὰρ λέγειν τὴν ἀλήθειαν — οὐδὲ ἀγγέλων, προσθήσω δὲ ὅτι οὐδὲ τῶν κρειττόνων δυνάμεων, αὐτῷ τῷ πρωτογεννήτῳ μαθητευόμενοι φωτί. ### English translation (Claude) intelligible things. And just as, when the sun gives light, the ability of the moon and stars to give light is dimmed, so those who are illumined by Christ and have received his rays have no need of the ministry of apostles and prophets (for one must venture to speak the truth), nor of angels; and I will add, not even of the higher powers, since they are taught by the firstborn light himself. ### Citation (SBL) Origen, Comm. Jo. 1.165 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-165). ## Commentary on John 1.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-166 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints give lesser light to those not yet able to receive Christ's rays. ### Greek text τοῖς δὲ μὴ χωροῦσι τὰς ἡλιακὰς Χριστοῦ ἀκτῖνας οἱ ἅγιοι διακονοῦντες παρ- έχουσι φωτισμὸν πολλῷ τοῦ προειρημένου ἐλάττονα, μόγις καὶ τοῦτον χωρεῖν δυναμένοις καὶ ὑπʼ αὐτοῦ πληρουμένοις. ### English translation (Claude) But to those who cannot receive the sunlike rays of Christ, the saints, ministering, give an illumination far less than that just mentioned, since they can scarcely receive even this and are filled by it. ### Citation (SBL) Origen, Comm. Jo. 1.166 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-166). ## Commentary on John 1.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-167 - Source: Preuschen 4:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the true light; perceptible things are not “true,” yet they are not false either. ### Greek text Ἔστι δὲ ὁ χριστός, φῶς τυγχάνων κόσμου, φῶς ἀληθινὸν πρὸς ἀντιδιαστολὴν αἐσθητοῦ, οὐδενὸς αἰσθητοῦ ὄντος ἀληθινοῦ. ἀλλʼ οὐχὶ ἐπεὶ οὐκ ἀληθινὸν τὸ αἰσθητόν, ψεῦδος τὸ αἰσθητόν· δύναται γὰρ ἀναλογίαν ἔχειν τὸ αἰσθητὸν πρὸς τὸ νοητόν, οὐ μὴν τὸ ψεῦδος ὑγιῶς παντὸς καταγορεῖσθαι τοῦ οὐκ ἀληθινοῦ. ### English translation (Claude) And Christ, being the light of the world, is the true light in contrast with the perceptible, since nothing perceptible is true. But it does not follow that because the perceptible is not true, the perceptible is false; for the perceptible can have an analogy to the intelligible, and falsehood cannot soundly be predicated of everything that is not true. ### Scripture references - John 1:9: allusion, high confidence ### Translation notes - The allusion is John 1:9. Origen uses ἀληθινός in the Platonic sense of the real, as opposed to its perceptible copy. ### Citation (SBL) Origen, Comm. Jo. 1.167 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-167). ## Commentary on John 1.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-168 - Source: Preuschen 4:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Light of the world” may mean more than “light of men,” for the world is more than humanity. ### Greek text ζητῶ δὲ εἰ ταὐτόν ἐστι τὸ »φῶς τοῦ κόσμου« τῷ »φωτὶ τῶν ἀνθρώπων«, καὶ ἡγοῦμαι πλείονα δύναμιν παρίστασθαι τοῦ φωτὸς ὅτε »φῶς τοῦ »κόσμου« προσαγορεύεται ἤπερ »φῶς τῶν ἀνθρώπων ὁ γὰρ »κό- »σμος« κατὰ μίαν ἐκδοχὴν οὐ μόνον »ἀνθρωποι«. ### English translation (Claude) I ask whether “the light of the world” is the same as “the light of men”, and I think that a greater power of the light is presented when he is called “the light of the world” than “the light of men”; for “the world”, in one interpretation, is not only “men”. ### Scripture references - John 8:12: quotation, high confidence - John 1:4: quotation, high confidence ### Translation notes - The quotations are John 8:12 and 1:4. ### Citation (SBL) Origen, Comm. Jo. 1.168 (Preuschen 4:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-168). ## Commentary on John 1.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-169 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul shows that “the world” includes angels as well as humans. ### Greek text καὶ παραστήσει τὸ πλεῖον ἢ ἕτερον εἶναι τὸν κόσμον παρὰ τοὺς ἀνθρώπους ὁ Παῦ- λος ἐν τῇ πρὸς Κορινθίους προτέρᾳ λέγων· »Θέατρον ἐγενήθημεν »τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις((. ### English translation (Claude) And Paul will show that the world is more than, or other than, human beings, when he says in the first letter to the Corinthians, “We have become a spectacle to the world, both to angels and to men.” ### Scripture references - 1 Cor 4:9: quotation, high confidence ### Translation notes - The quotation is 1 Cor 4:9. ### Citation (SBL) Origen, Comm. Jo. 1.169 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-169). ## Commentary on John 1.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-170 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world may be the creation awaiting freedom with the children of God. ### Greek text ἐπίστησον δὲ εἰ κατὰ μίαν ἐκδοχὴν κόσμος ἐστὶν ἡ ἐλευθερουμένη κτίσις »ἀπὸ τῆς δουλείας τῆς »φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«, ἡς »ἡ ἀποκαραδοκία« τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται«. ### English translation (Claude) And consider whether, in one interpretation, the world is the creation that is being set free “from the bondage of corruption into the freedom of the glory of the children of God”, whose “eager expectation” awaits “the revelation of the sons of God”. ### Scripture references - Rom 8:21: quotation, high confidence - Rom 8:19: quotation, high confidence ### Translation notes - The quotations are Rom 8:21 and 8:19. ### Citation (SBL) Origen, Comm. Jo. 1.170 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-170). ## Commentary on John 1.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-171 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen hesitates because Jesus also calls the disciples the light of the world. ### Greek text >Ἐπίστησον< δὲ προσεθήκαμεν διὰ τὸ παρακεῖσθαι τὸ δυνάμενον »Ἐγὼ φῶς εἰμι τοῦ κόσμου« συνεζευγμέναι ἐπὶ τῶν μαθητῶν ὑπὸ Ἰησοῦ λεγόμενον· »Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου((. ### English translation (Claude) We added “consider” because of the adjacent saying that may be joined with “I am the light of the world”, spoken by Jesus of the disciples: “You are the light of the world.” ### Scripture references - John 8:12: quotation, high confidence - Matt 5:14: quotation, high confidence ### Translation notes - The quotations are John 8:12 and Matt 5:14. ### Citation (SBL) Origen, Comm. Jo. 1.171 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-171). ## Commentary on John 1.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-172 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some think Christ's human disciples are inferior to other creatures. ### Greek text εἰσὶ γὰρ οἱ ὑπολαμβάνοντες μείονας εἶναι τοὺς ἀνθρώπους τοὺς τῷ Ἰησοῦ γνησίως μεμαθητευμένους τῶν ἄλλων κτισμάτων, οἱ μὲν φύσει τοιούτους γεγενημένους, οἱ δὲ καὶ ἐν λόγῳ τῷ κατὰ τὸν χαλεπώτερον ἀγῶνα. ### English translation (Claude) For there are some who suppose that the human beings who have genuinely become disciples of Jesus are less than the other created beings, some because such creatures were made so by nature, others also in view of their harder struggle. ### Translation notes - The Greek of the last clause is difficult; the sense is uncertain. ### Citation (SBL) Origen, Comm. Jo. 1.172 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-172). ## Commentary on John 1.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-173 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others answer that Scripture's highest promises are made to human beings, not to the rest of creation. ### Greek text πλείους γὰρ οἱ πόνοι καὶ ἐπισφαλὴς ἡ ζωὴ τῶν ἐν σαρκὶ καὶ αἵματι παρὰ τοὺς ἐν αἰθερίῳ σώματι, οὐκ ἂν τῶν ἐν οὐρανῷ φωστήρων ἐν τῷ ἀναλαβεῖν τὰ γἠϊνα σώματα ἀκινδύνως καὶ πάντως ἀναμαρτή- τως διανυσάντων τὴν ἐνταῦθα ζωήν· οἱ δὲ τῷ λόγω τούτω παριστά- μενοι ταῖς τὰ μέγιστα περὶ ἀνθρώπων ἀποφαινομέναις λέξεσι τῶν γραφῶν τὸ ἀνυπέρθετον τῆς ἐπαγγελίας ὅτι τὸν ἄνθρωπον φθάνει φασκούσαις, οὐ μὴν ταὐτὸν τοῦτο καὶ περὶ τῆς κτίσεως ἤ, ὡς ἐδεξάμεθα, κόσμου ἀπαγγελλούσαις. ### English translation (Claude) For the toils are greater, and the life of those in flesh and blood more precarious, than that of those in an ethereal body; the luminaries in heaven, had they taken up earthly bodies, would not have passed through this life without danger and altogether without sin. But those who take the other view appeal to the passages of Scripture that make the greatest declarations about human beings, which say that the unsurpassable promise reaches man, but do not proclaim the same about the creation, or, as we have taken it, the world. ### Translation notes - “Luminaries” are the heavenly bodies, which Origen thought animate. ### Citation (SBL) Origen, Comm. Jo. 1.173 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-173). ## Commentary on John 1.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-174 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Union with Christ is promised to humans; creation is promised freedom, not necessarily glory. ### Greek text τὸ γὰρ »Ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν, ἵνα καὶ αὐτοὶ έν ἡμῖν ὲν ὦσι«· καὶ »Ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται« σαφῶς περὶ ἀνθρώπων ἀναγέγραπται· περὶ δὲ τῆς κτίσεως, ὅτι ἐλευθεροῦται ἀπὸ τῆς δουλείας τῆς φθορᾶς »εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«· καὶ προσθήσουσιν ὅτι οὐχί, εἰ ἐλευθεροῦται, ἤδη καὶ κοινωνεῖ τῆς δόξης τῶν »τἐκνων τοῦ θεοῦ«. ### English translation (Claude) For “As I and you are one, that they too may be one in us” and “Where I am, there will my servant be also” are clearly written about human beings; but about the creation, that it is set free from the bondage of corruption “into the freedom of the glory of the children of God”. And they will add that if it is set free, it does not follow that it already shares in the glory of “the children of God”. ### Scripture references - John 17:21–22: quotation, high confidence - John 12:26: quotation, high confidence - Rom 8:21: quotation, high confidence ### Translation notes - The quotations are a free form of John 17:21–22, John 12:26, and Rom 8:21. ### Citation (SBL) Origen, Comm. Jo. 1.174 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-174). ## Commentary on John 1.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-175 - Source: Preuschen 4:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became man, not a heavenly being, and the star of Bethlehem served knowledge of him. ### Greek text οὐκ ἀποσιωπήσουσι δὲ οὗτοι καὶ τὸ τὸν πρω- τότοκον πάσης κτίσεως διὰ τὴν πρὸς τὸν ἄνθρωπον ὑπὲρ πάντα τιμὴν ἄνθρωπον μὲν γεγονέναι, οὐ μὴν ζῷόν τι τῶν ἐν οὐρανῷ· ἀλλὰ καὶ δεύτερον καὶ διάκονον καὶ δοῦλον τῆς γνώσεως Ἰησοῦ τὸν έν τῇ ἀνατολῇ φανέντα ἀστέρα δεδημιουργῆσθαι, ἤτοι ὅμοιον ὄντα τοῖς λοιποῖς ἄστροις ἢ τάχα καὶ κρείττονα, ἅτε τοῦ πάντων διαφέροντος γενόμενον σημεῖον. ### English translation (Claude) Nor will these people pass over in silence the fact that the firstborn of all creation, because of the honor given to man above all things, became a man, and not one of the living beings in heaven; while the star that appeared in the east was fashioned as second to, and minister and servant of, the knowledge of Jesus, either being like the other stars or perhaps even better, since it became the sign of the one who excels all. ### Scripture references - Col 1:15: allusion, high confidence - Matt 2:2: allusion, high confidence ### Translation notes - The allusions are Col 1:15 and Matt 2:2. ### Citation (SBL) Origen, Comm. Jo. 1.175 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-175). ## Commentary on John 1.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-176 - Source: Preuschen 4:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the saints grow through affliction, an unafflicted creation cannot have their hope. ### Greek text καὶ εἰ τὰ καυχήματα τῶν ἁγίων ἐστὶν ἐν θλίψεσιν, εἰδότων »Ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ »ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει«, οὔτε ὑπομονὴν οὔτε δοκιμὴν οὔτε ἐλπίδα ἕξει ἡ μὴ τεθλιμμένη κτίσις τὴν ἴσην ἀλλʼ ἑτέραν, ἐπεὶ »Τῇ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ### English translation (Claude) And if the boasts of the saints are in afflictions, since they know “that affliction produces endurance, and endurance proven character, and proven character hope, and hope does not put to shame”, then the creation that is not afflicted will have neither endurance nor proven character nor hope equal to theirs, but of another kind, since “the creation was subjected to futility, not ### Scripture references - Rom 5:3–5: quotation, high confidence - Rom 8:20: quotation, high confidence ### Translation notes - The quotations are Rom 5:3–5 and Rom 8:20. ### Citation (SBL) Origen, Comm. Jo. 1.176 (Preuschen 4:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-176). ## Commentary on John 1.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-177 - Source: Preuschen 4:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others answer that creation too is afflicted, serving futility far longer than humans. ### Greek text »ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπʼ ἐλπίδι«. ὁ δὲ μὴ τολμῶν τὰ τηλικαῦτα τῷ ἀνθρώπῳ καταχαρίσασθαι, ὁμόσε χωρήσας τῷ προβλήματι φήσει τῇ ματαιότητι τὴν κτίσιν ὑποτασσομένην θλίβεσθαι, μᾶλλον στενάξασαν ἢ οἱ ὄντες έν τῷ σκήνει στενάζουσιν, ἅτε καὶ πλεῖστον ὅσον χρόνον καὶ πολλαπλασίονα τοῦ ἀνθρωπίνου ἀγῶνος τῇ ματαιότητι δουλεύουσαν. ### English translation (Claude) willingly but because of him who subjected it, in hope.” But one who does not dare to grant such great things to man will face the problem directly and say that the creation, subjected to futility, is afflicted, groaning more than those in the tent groan, since it has served futility for a very long time, many times longer than the human struggle. ### Scripture references - Rom 8:20: quotation, high confidence - Rom 8:22: allusion, high confidence - 2 Cor 5:4: allusion, high confidence ### Translation notes - The quotation is Rom 8:20; the allusions are Rom 8:22 and 2 Cor 5:4. ### Citation (SBL) Origen, Comm. Jo. 1.177 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-177). ## Commentary on John 1.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-178 - Source: Preuschen 4:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation serves unwillingly because futility is against its nature; it will be freed at the world's end. ### Greek text διὰ τί γὰρ »οὐχ ἑκοῦσα« τοῦτο ποιεῖ, ἢ ὅτι παρὰ φύσιν ἐστὶν αὐτῇ τῇ ματαιότητι ὑποτετάχθαι καὶ μὴ τὴν προηγουμένην ἔχειν τῆς ζωῆς κατάστασιν, ἣν ἀπολήψεται ἐλευθερου- μένη ἐν τῇ τοῦ κόσμου φθορᾷ καὶ τῆς τῶν σωμάτων ματαιότητος ἀπολυομένη; ### English translation (Claude) For why does it do this “not willingly”, unless because it is against its nature to be subjected to futility and not to have its original state of life, which it will regain when it is set free at the corruption of the world and released from the futility of bodies? ### Scripture references - Rom 8:20–21: allusion, high confidence ### Translation notes - The allusion is Rom 8:20–21. ### Citation (SBL) Origen, Comm. Jo. 1.178 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-178). ## Commentary on John 1.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-179 - Source: Preuschen 4:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen returns to the titles of light. ### Greek text ἀλλʼ ἐπεὶ πλείονα καὶ οὐ κατὰ τὸ προκείμενον πρόβλημα δοκοῦμεν ἐπανελευσόμεθα ἐπὶ τὸ ἐξ ἀρχῆς, ὑπομιμνήσκοντες διὰ τί »φῶς τοῦ κόσμου« ὁ σωτὴρ λέγεται καὶ φῶς ἀληθινὸν« καὶ »φῶς τῶν ἀνθρώπων«. ἀποδέδοται μὲν γὰρ ὅτι διὰ τὸ φῶς τοῦ κόσμου τὸ αἰσθητὸν λέγεται »φῶς ἀληθινόν«, καὶ ὅτι ταὐτόν ἐστι τὸ φῶς τοῦ κόσμου τώ φωτὶ τῶν ἀνθρώπων ἢ ἐπιδέχεται ἐξέτασιν ὡς οὐ ταὐτόν. ### English translation (Claude) But since we seem to be saying more than, and beside, the problem at hand, we shall return to where we began, recalling why the Savior is called “the light of the world”, “the true light”, and “the light of men”. It has been explained that he is called “true light” because of the perceptible light of the world, and that the light of the world is either the same as the light of men or admits examination as not the same. ### Scripture references - John 8:12: allusion, high confidence - John 1:9: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.179 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-179). ## Commentary on John 1.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-180 - Source: Preuschen 4:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is arbitrary to allegorize every title of Christ except “Word.” ### Greek text ἀναγκαίως δὲ διὰ τοὺς μηδὲν ἐξειληφότας ἐκ τοῦ λόγον εἶναι τὸν σωτῆρα ταῦτα ἠρεύνηται, ἵνα πειθώμεθα μὴ κατὰ ἀποκλήρωσιν ἵστασθαι μὲν ἐπὶ τῆς »λόγος« ἐννοίας, †καὶ προσ. ἥκοι τώ χωρὶς μεταλήψεως τῆς δυναμένης μεταλαμβάνεσθαι, ἀνάγειν δὲ καὶ ἀλληγορεῖν τὴν φῶς τοῦ κόσμου φωνὴν καὶ τὰ λοιπὰ τῶν πολλῶν ἃ παρεθέμεθα. ### English translation (Claude) These things have necessarily been investigated because of those who have drawn nothing out of the Savior's being the Word, so that we may be persuaded not to stop arbitrarily at the notion of “Word” … without the interpretation that it can receive, while taking in a higher sense and allegorizing the term “light of the world” and the rest of the many names we have set out. ### Translation notes - The text is corrupt (†) in the middle of the sentence; the sense is uncertain there. ### Citation (SBL) Origen, Comm. Jo. 1.180 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-180). ## Commentary on John 1.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-181 - Source: Preuschen 4:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Christ enlightens rational beings, so by raising them to true life he is the resurrection. ### Greek text Ὥσπερ δὲ παρὰ τὸ φωτίζειν καὶ καταλάμπειν τὰ ἡγεμονικὰ τῶν ἀνθρώπων ἢ ἁπαξαπλῶς τῶν λογικῶν, »φῶς« έστιν »ἀνθρώπων« καὶ «φῶς ἀληθινὸν« καὶ »φῶς τοῦ κόσμου«, οὕτως ἐκ τοῦ [διὰ τοῦ] ἐνεργεῖσθαι τὴν ἀπόθεσιν πάσης νεκρότητος καὶ τὴν κυρίως καλουμένην ζωήν, ἐκ νεκρῶν ἀνισταμένων τῶν αὐτὸν γνησίως κεχωρηκότων, ### English translation (Claude) And just as, by enlightening and shining upon the ruling faculties of human beings, or in a word of rational beings, he is “the light of men”, “the true light”, and “the light of the world”, so, from causing the putting off of all deadness and bringing about what is properly called life, when those who have genuinely received him rise from the dead, ### Translation notes - The Roman numeral at the start (an older chapter number) is left out of the translation. ### Citation (SBL) Origen, Comm. Jo. 1.181 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-181). ## Commentary on John 1.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-182 - Source: Preuschen 4:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the resurrection for the baptized now, and more fully for those who wholly put off death. ### Greek text καλεῖται »ἠ ἀνάσ·τασις( τοῦτο δὲ οὐ μόνον ἐπὶ τοῦ παρόντος ἐνεργεῖ τοῖς δυναμένοις λέγειν· »Συνετάφημεν τώ »χριστῷ διὰ τοῦ βαπτίσματος‘ καὶ συνανέστημεν αὐτῷ· ἀλλὰ πολλῷ μᾶλλον ὅτε ἄκρως πᾶσάν τις ἀποθέμενος νεκρότητα καὶ τὴν αὐτοῦ τοῦ υἱοῦ ἐν καινότητι ζωῆς περιπατεῖ· »τὴν οὖν νέκρωσιν » Ἰησοῦ ἐν τῷ σώματι πάντοτε ἐνταῦθα περιφέρομεν« ὅτε ἀξιολόγως ὠφελήμεθα) »ἵνα ἡ ζωὴ τοῦ Ἰησοῦ ἐν τοῖς σώμασιν ἡμῶν φανερωθῇ«. ### English translation (Claude) he is called “the resurrection”. And he does this not only in the present for those who can say, “We were buried with Christ through baptism” and rose with him, but much more when someone, having completely put off all deadness, walks in the newness of life of the Son himself. “We always carry about here in the body the dying of Jesus” (when we have been worthily helped), “so that the life of Jesus may be manifested in our bodies.” ### Scripture references - John 11:25: quotation, high confidence - Rom 6:4: quotation, high confidence - Col 2:12: allusion, high confidence - 2 Cor 4:10: quotation, high confidence ### Translation notes - The quotations and allusions are John 11:25, Rom 6:4 (Col 2:12), and 2 Cor 4:10. The word “dying” (νέκρωσιν) has fallen out of the digital text; the quotation is certain. ### Citation (SBL) Origen, Comm. Jo. 1.182 (Preuschen 4:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-182). ## Commentary on John 1.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-183 - Source: Preuschen 4:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the way, on which one travels without bag, tunic, staff, or sandals. ### Greek text ἀλλὰ καὶ ἡ ἐν σοφίᾳ πορεία καὶ πρακτικὴ τῶν σωζομένων ἐν αὐτῷ γινομένη κατὰ τὰς περὶ ἀληθείας ἐν λόγῳ θείῳ διεξόδους καὶ πράξεις τὰς κατὰ τὴν ἀληθῆ δικαιοσύνην, παρίστησιν ἡμῖν νοεῖν πῶς αὐτός ἐστιν ἡ ὁδός, ἐφʼ ἣν ὁδὸν οὐδὲν αἴρειν δεῖ, οὔτε πήραν οὔτε ἱμάτιον, ἀλλʼ οὐδὲ ῥάβδον ἔχοντα ὁδεύειν χρή, οὐδὲ ὑποδήματα ὑποδεδέσθαι κατὰ τοὺς πόδας. ### English translation (Claude) And the journey in wisdom and the practical life of those being saved in him, in keeping with the discourses about truth in the divine word and the actions in accordance with true righteousness, lets us understand how he himself is the way. On this way one must carry nothing, neither bag nor tunic; one must not travel with a staff, nor have sandals bound on one's feet. ### Scripture references - John 14:6: allusion, high confidence - Matt 10:10: allusion, high confidence ### Translation notes - The allusions are John 14:6 and Matt 10:10 (Luke 9:3, 10:4). ### Citation (SBL) Origen, Comm. Jo. 1.183 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-183). ## Commentary on John 1.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-184 - Source: Preuschen 4:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the way provides everything; no serpent or beast can harm those on it. ### Greek text αὐτάρκης γὰρ ἀντὶ παντὸς ἐφοδίου αὐτὴ ἡ ὁδός, καὶ ἀνενδεὴς τυγχάνει πᾶς ὁ ταύτης ἐπι βαίνων, κεκοσμημένος ἐνδύματι ᾧ πρέπει κεκοσμῆσθαι τὸν ἐπὶ τὴν κλῆσιν τοῦ γάμου ἀπιόντα, οὐδενός τε χαλεποῦ δυναμένου ἀπαντῆσαι κατὰ ταύτην τὴν ὁδόν. ἀμήχανον γὰρ ὁδοὺς ὄφεως ἐπὶ πέτρας εὑρεῖν, κατὰ τὸν Σαλομῶντα, φημὶ δʼ ἐγώ, ὅτι καὶ οὗ δήποτε θηρίου. ### English translation (Claude) For the way itself suffices instead of all provisions, and everyone who sets foot on it lacks nothing, being adorned with the garment with which one who goes to the wedding feast should be adorned; and nothing harmful can meet him on this way. For it is impossible, according to Solomon, to find the ways of a serpent on a rock, and I say, of any wild beast whatever. ### Scripture references - Matt 22:11–12: allusion, high confidence - Prov 30:19: allusion, high confidence ### Translation notes - The allusions are Matt 22:11–12 and Prov 30:19. ### Citation (SBL) Origen, Comm. Jo. 1.184 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-184). ## Commentary on John 1.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-185 - Source: Preuschen 4:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the way is a rock that bears no trace of enemies. ### Greek text διὸ οὐδὲ χρεία ῥάβδου ἐν ὁδῷ οὐδὲ ἴχνη τῶν ἐναντίων ἐχούσῃ καὶ ἀνεπιδέκτῳ διὰ τὸ στερρόν, διʼ ὅπερ καὶ πέτρα λέγεται, τῶν χειρόνων τυγχανούσῃ. ### English translation (Claude) That is why there is no need of a staff on a way that has no tracks of enemies and, because of its firmness (for which it is also called a rock), does not admit the worse. ### Scripture references - 1 Cor 10:4: allusion, medium confidence ### Translation notes - The allusion is 1 Cor 10:4. ### Citation (SBL) Origen, Comm. Jo. 1.185 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-185). ## Commentary on John 1.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-186 - Source: Preuschen 4:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is truth because he holds the whole account of all things and shares it with each as each deserves. ### Greek text ἁλήθεια δὲ ὁ μονογενής ἐστι πάντα ἐμπεριειληφὼς τὸν περὶ τῶν ὅλων κατὰ τὸ βούλημα τοῦ πατρὸς μετὰ πάσης τρανότητος λόγον καὶ ἑκάστῳ κατὰ τὴν ἀξίαν αὐτοῦ, ᾗ ἀλήθειά ἐστι, μεταδιδούς. ### English translation (Claude) And the Only-begotten is truth, since he has embraced with all clarity the whole account of the universe according to the will of the Father, and imparts it to each according to his worth, inasmuch as he is truth. ### Scripture references - John 14:6: allusion, high confidence ### Translation notes - The title is John 14:6. ### Citation (SBL) Origen, Comm. Jo. 1.186 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-186). ## Commentary on John 1.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-187 - Source: Preuschen 4:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the Son is the truth, he cannot be ignorant of anything the Father knows. ### Greek text ἐὰν δέ τις ζητῇ, εἰ πᾶν ὅ τί ποτε ἐγνωσμένον ὑπὸ τοῦ πατρὸς κατὰ τὸ βάθος τοῦ πλούτου καὶ τῆς σοφίας καὶ τῆς γνώσεως αὐτοῦ ἐπίσταται ὁ σωτὴρ ἡμῶν, καὶ φαντασίᾳ τοῦ δοξάζειν τὸν πατέρα ἀποφαίνηταί τινα γινωσκόμενα ὑπὸ τοῦ πατρὸς ἀγνοεῖσθαι ὑπὸ τοῦ υἱοῦ, διαρκοῦντος ἐξισωθῆναι ταῖς καταλήψεσι τοῦ ἀγεννήτου θεοῦ, ἐπι- στατέον αὐτὸν ἐκ τοῦ ἀλήθειαν εἶναι τὸν σωτῆρα καὶ προσακτέον ὅτι, εἰ ὁλόκληρός ἐστιν ἡ ἀλήθεια, οὐδὲν ἀληθὲς ἀγνοεῖ, ἵνα μὴ σκάζῃ λείπουσα ἡ ἀλήθεια οἷς οὐ γινώσκει, κατʼ ἐκείνους τυγχάνουσιν ἐν μόνῳ τῷ πατρί, ἢ δεικνύτω τις ὅτι ἐστὶν ἃ γινωσκόμενα τῆς ἀληθείας προσηγορίας οὐ τυγχάνοντα ἀλλὰ ὑπὲρ αὐτὴν ὄντα. ### English translation (Claude) But if anyone asks whether our Savior knows everything whatever that is known by the Father according to the depth of his riches and wisdom and knowledge, and, under the impression of glorifying the Father, declares that some things known by the Father are unknown to the Son, who would not be sufficient to be made equal to the comprehensions of the unbegotten God, we must make him reflect on the fact that the Savior is truth, and add that, if truth is complete, it is ignorant of nothing true, lest truth should limp, lacking the things it does not know, which on their view are found in the Father alone; or else let him show that there are things which, when known, do not receive the name of truth but are beyond it. ### Scripture references - Rom 11:33: allusion, high confidence - John 14:6: allusion, medium confidence ### Translation notes - The allusions are Rom 11:33 and John 14:6. The Greek construction about the Son “not being sufficient” is loose; the sense is that the objector denies the Son could equal the Father's knowledge. ### Citation (SBL) Origen, Comm. Jo. 1.187 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-187). ## Commentary on John 1.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-188 - Source: Preuschen 4:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True life has its source in Christ, and those who share in him truly live. ### Greek text σαφὲς δὲ ὅτι κυρίως τῆς εἰλικρινοῦς καὶ ἀμιγοῦς πρός τι ἕτερον ζωῆς ἡ ἀρχὴ ἐν τῷ πρωτοτόκῳ πάσης κτίσεως τυγχάνει· ἀφʼ ἧς οἱ μέτοχοι τοῦ χριστοῦ λαμβάνοντες τὴν ἀληθῶς ζῶσι ζωὴν τῶν παρʼ αὐτὸν νομιζομένων ζῆν ὥσπερ οὐκ ἐχόντων τὸ ἀληθινὸν φῶς, οὕτως οὐδὲ τὸ ἀληθινὸν ζῆν. ### English translation (Claude) And it is clear that the beginning of life in the proper sense, life pure and unmixed with anything else, is in the firstborn of all creation; receiving from him, those who share in Christ live the life that is truly life, while those who are thought to live apart from him, as they do not have the true light, so neither do they have true life. ### Scripture references - Col 1:15: allusion, high confidence - John 1:4: allusion, medium confidence - John 1:9: allusion, medium confidence - 1 Tim 6:19: echo, low confidence ### Translation notes - The allusions are Col 1:15, John 1:4, John 1:9, and 1 Tim 6:19. ### Citation (SBL) Origen, Comm. Jo. 1.188 (Preuschen 4:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-188). ## Commentary on John 1.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-189 - Source: Preuschen 4:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is called the door because no one reaches the Father except through the Son. ### Greek text καὶ ἐπεὶ ἐν τῷ πατρὶ οὐκ ἔστι γενέσθαι ἢ παρὰ τῷ πατρὶ μὴ φθάσαντα πρῶτον κάτωθεν ἀναβαίνοντα ἐπὶ τὴν τοῦ υἱοῦ θεότητα, διʼ ἧς τις χειραγωγηθῆναι δύναται καὶ ἐπὶ τὴν πατρικὴν μακαριότητα, θύρα ὁ σωτὴρ ἀναγέγραπται. ### English translation (Claude) And since it is not possible to come to be in the Father, or with the Father, without first ascending from below to the divinity of the Son, through whom one can be led by the hand to the blessedness of the Father as well, the Savior is recorded as the door. ### Scripture references - John 10:7: allusion, high confidence - John 10:9: allusion, high confidence - John 14:6: echo, medium confidence ### Translation notes - The title is John 10:7, 9; compare John 14:6. ### Citation (SBL) Origen, Comm. Jo. 1.189 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-189). ## Commentary on John 1.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-190 - Source: Preuschen 4:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is shepherd to those whose goodness is gentle but not yet reasoned, like sheep. ### Greek text φιλάνθρωπος δὲ ὢν καὶ τὴν ὅπως ποτὲ ἐπὶ τὸ βέλτιον ἀποδεχόμενος τῶν ψυχῶν ῥοπὴν τῶν ἐπὶ τὸν λόγον μὴ σπευδόντων ἀλλὰ δίκην προβάτων οὐκ ἐξητασμένον ἀλλὰ ἄλογον τὸ ἥμερον καὶ πρᾷον ἐχόντων ποιμὴν γίνεται· »Ἀνθρώπους γὰρ καὶ κτήνη σώζει ὁ κύριος·‘ καὶ ὁ Ἰσραὴλ δὲ καὶ ὁ Ἰούδας σπείρεται σπέρμα οὐ μόνον ἀνθρώπων ἀλλὰ καὶ κτηνῶν. ### English translation (Claude) And being a lover of humankind, and welcoming in whatever way the inclination toward the better of those souls that do not hasten toward reason but, like sheep, have a gentleness and mildness that is not examined but without reason, he becomes a shepherd. “For the Lord saves both men and beasts”; and both Israel and Judah are sown with the seed not only of men but also of beasts. ### Scripture references - Ps 36:6 (35:7 LXX): quotation, high confidence - Jer 31:27 (38:27 LXX): allusion, high confidence - John 10:11: allusion, medium confidence ### Translation notes - The quotation is Ps 36:6 (35:7 LXX); the allusion is Jer 31:27 (38:27 LXX). The title “shepherd” is John 10:11. Origen plays on λόγος (“reason”, “the Word”) and ἄλογον (“without reason”). ### Citation (SBL) Origen, Comm. Jo. 1.190 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-190). ## Commentary on John 1.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-191 - Source: Preuschen 4:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether Christ's kingship was given later, since Psalm 45 links his anointing to his love of righteousness. ### Greek text Πρὸς τούτοις ἐπισκοπητέον ἐξ ἀρχῆς τὴν χριστὸς προσηγορίαν καὶ προσληπτέον τὴν βασιλεύς, ἵνα τῇ παραθέσει ἡ διαφορὰ νοηθῇ. λέγεται δὴ ἐν τῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ ὁ ἠγαπηκὼς δικαιοσύνην καὶ ἀνομίαν μεμισηκὼς παρὰ τοὺς μετόχους αἰτίαν τοῦ κεχρίσθαι τὸ οὕτω δικαιοσύνῃ προσεληλυθέναι ἐσχηκέναι καὶ τὴν ἀνομίαν μεμισηκέναι, Ι ὡς οὐχ ἅμα τῷ εἶναι τὴν χρίσιν συνυπάρχουσαν καὶ συγκτισθεῖσαν λαβών, ἥτις χρίσις βασιλείας ἐπὶ γεννητοῖς ἐστι σύμβολον, ἔσθʼ ὅτε δὲ καὶ ἱερωσύνης ἆρʼ οὖν ἐπιγενητή ἐστιν ἡ τοῦ υἱοῦ τοῦ θεοῦ βασιλεία καὶ οὐ συμφυὴς αὐτῷ; ### English translation (Claude) In addition to these, we must examine from the beginning the title “Christ,” and take with it the title “King,” so that by setting them side by side their difference may be understood. It is said, then, in the forty-fourth psalm, that the one who has loved righteousness and hated lawlessness, beyond his partners, has as the reason for his having been anointed the fact that he so approached righteousness and hated lawlessness; so that he did not receive the anointing as coexisting and created together with his being. This anointing is a symbol of kingship among those who are begotten, and sometimes also of priesthood. Is the kingship of the Son of God, then, something added later, and not innate to him? ### Scripture references - Ps 45:7 (44:8 LXX): allusion, high confidence ### Translation notes - The allusion is Ps 45:7 (44:8 LXX), called by Origen the forty-fourth psalm (LXX numbering). A stray page marker “Ι” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 1.191 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-191). ## Commentary on John 1.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-192 - Source: Preuschen 4:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests that “Christ” refers to Jesus' humanity and “King” to his divinity. ### Greek text καὶ πῶς οἷόν τε τὸν πρωτότοκον πάσης κτίσεως, οὐκ ὄντα βασιλέα, ὕστερον βασιλέα γεγονέναι διὰ τὸ ἠγαπηκέναι δικαιοσύνην, καὶ ταῦτα τυγχάνοντα δικαιοσύνην; μήποτε δὲ λανθάνει ἡμᾶς ὁ μὲν ἄνθρωπος αὐτοῦ χριστὸς ὤν, κατὰ τὴν ψυχὴν διὰ τὸ ἀνθρώπινον καὶ τεταραγμένην καὶ περίλυπον γεγενημένην μάλιστα νοούμενος, ὁ δὲ βασιλεὺς κατὰ τὸ θεῖον. ### English translation (Claude) And how is it possible that the firstborn of all creation, not being king, later became king because he loved righteousness, and that when he is righteousness? Perhaps it escapes us that his human being is Christ, understood above all with respect to the soul, which because of its humanity became troubled and very sorrowful, while he is King with respect to the divine. ### Scripture references - Col 1:15: allusion, high confidence - 1 Cor 1:30: allusion, medium confidence - John 12:27: allusion, high confidence - Matt 26:38: allusion, high confidence ### Translation notes - The allusions are Col 1:15, 1 Cor 1:30, John 12:27, and Matt 26:38. “His human being” renders ὁ ἄνθρωπος αὐτοῦ, the human nature the Word assumed. ### Citation (SBL) Origen, Comm. Jo. 1.192 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-192). ## Commentary on John 1.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-193 - Source: Preuschen 4:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 72, though headed for Solomon, is a prophecy about Christ. ### Greek text παραμυθοῦμαι δὲ τοῦτο ἐξ ἑβδομηκοστοῦ πρώτου ψαλμοῦ λέγοντος· »Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δός, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κρίνειν τὸν λαόν σου έν δικαιοσύνῃ καὶ »τοὺς πτωχούς σου ἐν κρίσει·« σαφῶς γὰρ εἰς Σαλομῶντα ἐπιγεγραμ- μένος ὁ ψαλμὸς περὶ Χριστοῦ προφητεύεται. ### English translation (Claude) I support this from the seventy-first psalm, which says: “O God, give your judgment to the king, and your righteousness to the son of the king, to judge your people in righteousness and your poor in judgment.” For although the psalm is clearly headed “For Solomon,” it prophesies about Christ. ### Scripture references - Ps 72:1–2 (71:1-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 72:1–2 (71:1–2 LXX), with its title. ### Citation (SBL) Origen, Comm. Jo. 1.193 (Preuschen 4:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-193). ## Commentary on John 1.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-194 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks who the king and the king's son are in Psalm 72. ### Greek text καὶ ἄξιον ἰδεῖν τίνι βασιλεῖ τὸ κρίμα εὔχεται δοθῆναι ὑπὸ θεοῦ ἡ προφητεία καὶ τίνι υἱῷ βασιλέως καὶ ποίου βασιλέως τὴν δικαιοσύνην. ### English translation (Claude) And it is worth seeing to which king the prophecy prays that judgment be given by God, and to which son of a king, and the righteousness of what sort of king. ### Scripture references - Ps 72:1 (71:1 LXX): allusion, high confidence ### Translation notes - The reference is to Ps 72:1 (71:1 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.194 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-194). ## Commentary on John 1.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-195 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “king” is the divine nature of the Word, and the king's son is the humanity he assumed. ### Greek text ἡγοῦμαί οὖν »βασιλέα« μὲν λέγεσθαι τὴν προηγουμένην τοῦ πρωτοτόκου πάσης κτίσεως φύσιν, ᾗ δίδοται διὰ τὸ ὑπερέχειν τὸ κρίνειν· τὸν δὲ ἄνθρωπον, ὃν ἀνείληφεν, ὑπʼ ἐκείνης μορφούμενον κατὰ δικαιοσύνην ### English translation (Claude) I think, then, that “king” is said of the preeminent nature of the firstborn of all creation, to which, because it excels, judging is given; and that the human being whom he assumed, formed by that nature according to righteousness and ### Scripture references - Ps 72:1 (71:1 LXX): allusion, high confidence - Col 1:15: allusion, medium confidence ### Translation notes - The allusions are Ps 72:1 (71:1 LXX) and Col 1:15. The sentence continues in 1.196. ### Citation (SBL) Origen, Comm. Jo. 1.195 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-195). ## Commentary on John 1.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-196 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm speaks of king and king's son as one, as Christ is one. ### Greek text ἐκτυπούμενον, »υἱὸν τοῦ βασιλέως( καὶ προσάγομαι εἰς τὸ τοῦθʼ οὕτως ἔχειν παραδέξασθαι ἀπὸ τοῦ εἰς ἕνα λόγον συνῆχθαι ἀμφότερα καὶ τὰ ἐπιφερόμενα οὐκέτι ὡς περὶ δύο τινῶν ἀπαγγέλλεσθαι ἀλλʼ ὡς περὶ ἑνός. ### English translation (Claude) shaped, is “the son of the king.” And I am led to accept that this is so from the fact that both are gathered into one account, and that what follows is no longer reported as of two things but as of one. ### Translation notes - The sentence begins in 1.195. The digital text has a stray “(” for a closing quotation mark. ### Citation (SBL) Origen, Comm. Jo. 1.196 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-196). ## Commentary on John 1.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-197 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ first made divine and human one in himself, and so also the saved become spiritual. ### Greek text πεποίηκε γὰρ ὁ σωτὴρ »τὰ ἀμφότερα ἕν«, κατὰ τὴν ἀπαρχὴν τῶν γινομένων ἀμφοτέρων ἐν ἑαυτῷ πρὸ πάντων ποιήσας· »ἀμφοτέρων« δὲ λέγω καὶ ἐπὶ τῶν ἀνθρώπων, ἐφʼ ὧν ἀνακέκραται τῷ ἁγίῳ πνεύματι ἡ ἑκάστου ψυχὴ καὶ γέγονεν ἕκαστος τῶν σωζομένων πνευματικός. ### English translation (Claude) For the Savior has made “both one,” having first of all done this in himself, as the firstfruits of those in whom both come to be. And I say “both” also of human beings, in whom each one's soul has been blended with the Holy Spirit, and each of those who are being saved has become spiritual. ### Scripture references - Eph 2:14: quotation, high confidence - 1 Cor 15:20: echo, low confidence - 1 Cor 2:15: echo, low confidence ### Translation notes - The quotation is Eph 2:14; compare 1 Cor 15:20 and 1 Cor 2:15. ### Citation (SBL) Origen, Comm. Jo. 1.197 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-197). ## Commentary on John 1.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-198 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are shepherded by Christ, others, more reasoning, are ruled by him as king. ### Greek text ὥσπερ οὖν εἰσί τινες ποιμαινόμενοι ὑπὸ Χριστοῦ διὰ τὸ σφῶν αὐτῶν, ὡς προειρήκαμεν, πρᾷον μὲν καὶ εὐσταθὲς ἀλογώτερον δέ, οὕτω καὶ βασιλευόμενοι κατὰ τὸ λογικώτερον τῇ θεοσεβείᾳ. ### English translation (Claude) Just as, then, there are some who are shepherded by Christ because of their own character, which, as we said before, is gentle and steady but less rational, so there are also those who are ruled as by a king, according to the more rational element, in their reverence for God. ### Translation notes - The reference back is to 1.190. ### Citation (SBL) Origen, Comm. Jo. 1.198 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-198). ## Commentary on John 1.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-199 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those ruled by Christ as king are ruled at different levels. ### Greek text καὶ βασιλευομένων διαφοραί, ἤτοι μυστικώτερον καὶ ἀπορρητότερον καὶ θεοπρεπέστερον βασιλευομένων ἢ ὑποδεέστερον. ### English translation (Claude) And there are differences among those who are ruled as by a king: some are ruled in a more mystical, more secret, and more godlike way, others in a lesser way. ### Citation (SBL) Origen, Comm. Jo. 1.199 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-199). ## Commentary on John 1.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-200 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who contemplate invisible things are ruled by the Word's divine nature, those who know God through the visible world by Christ. ### Greek text καὶ εἴποιμʼ ἂν τοὺς μὲν τεθεωρηκότας τὰ ἔξω σωμάτων, καλούμενα παρὰ τῷ Παύλῳ »ἀόρατα« καὶ »μὴ βλεπόμενα((, ἔξω παντὸς αἰσθητοῦ λόγῳ γεγενημένους, βασιλευομένους ὑπὸ τῆς προηγουμένης φύσεως τοῦ μονογενοῦς· τοὺς δὲ μέχρι τοῦ περὶ τῶν αἰσθητῶν λόγου ἐφθακότας καὶ διὰ τούτων δοξάζοντας τὸν πεποιηκότα καὶ αὐτοὺς ὑπὸ λόγου βασιλευομένους ὑπὸ τοῦ χριστοῦ βασιλεύεσθαι. μηδεὶς δὲ προσ- κοπτέτω διακρινόντων ἡμῶν τὰς ἐν τῷ σωτῆρι ἐπινοίας, οἰόμενος καὶ τῇ οὐσίᾳ ταὐτὸν ἡμᾶς ποιεῖν. ### English translation (Claude) And I would say that those who have contemplated the things beyond bodies, which Paul calls “invisible” and “not seen,” having come to be outside everything perceptible by reason, are ruled as by a king by the preeminent nature of the Only-begotten; but those who have reached only as far as the account of perceptible things, and through them glorify the Maker, being themselves also ruled by reason, are ruled by Christ. But let no one take offense when we distinguish the aspects of the Savior, thinking that we do the same with his substance as well. ### Scripture references - Col 1:16: allusion, high confidence - 2 Cor 4:18: allusion, high confidence - Rom 1:20: echo, medium confidence ### Translation notes - The allusions are Col 1:16 and 2 Cor 4:18; compare Rom 1:20. “Aspects” renders ἐπίνοιαι, the different titles and conceptions under which Christ is considered. Origen means that distinguishing the aspects of the Savior does not divide his substance. ### Citation (SBL) Origen, Comm. Jo. 1.200 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-200). ## Commentary on John 1.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-201 - Source: Preuschen 4:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Lord of those who serve in fear but becomes friend to those who grow in wisdom. ### Greek text Πάνυ δὲ καὶ τοῖς τυχοῦσιν σαφές, πῶς ἐστι διδάσκαλος καὶ σαφηνιστὴς τῶν εἰς εὐσέβειαν συντεινόντων Ι ὁ κύριος ἡμῶν καὶ κύριος δούλων τῶν ἐχόντων »πνεῦμα δουλείας εἰς φόβον‘. προ- κοπτόντων δὲ καὶ ἐπὶ τὴν σοφίαν σπευδόντων καὶ ταύτης ἀξιουμένων — ἐπεὶ »ὁ δοῦλος οὐκ οἶδε τί θέλει ὁ κύριος αὐτοῦ‘ — οὐ μένει κύριος, γινόμενος αὐτῶν »φίλος«. ### English translation (Claude) And it is quite clear even to ordinary people how our Lord is teacher and one who makes plain the things that lead to godliness, and Lord of the servants who have “a spirit of slavery leading to fear.” But of those who make progress and hasten toward wisdom and are counted worthy of it (since “the servant does not know what his lord wills”), he does not remain Lord, but becomes their “friend.” ### Scripture references - Rom 8:15: quotation, high confidence - John 15:15: quotation, high confidence ### Translation notes - The quotations are Rom 8:15 and John 15:15. A stray page marker “Ι” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 1.201 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-201). ## Commentary on John 1.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-202 - Source: Preuschen 4:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus himself first called his disciples servants and later friends. ### Greek text καὶ αὐτὸς τοῦτο διδάσκει ὅπου μὲν ὅτε ἔτι δοῦλοι ὑπῆρχον οἱ ἀκροώμενοι φάσκων· »φωνεῖτέ με Ὁ διδἄσκαλος< καὶ Ὁ κύριος<, καὶ καλῶς »γάρ«· ὅπου δέ· »Οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε,«τί τὸ θέλημα τοῦ κυρίου αὐτοῦ· ἀλλὰ λέγω ὑμᾶς φίλους«, ὅτι διαμεμενήκατε »μετʼ ἐμοῦ ἐν πᾶσι τοῖς πειρασμοῖς μου«, ### English translation (Claude) And he himself teaches this, when those who heard him were still servants, saying, “You call me ‘Teacher’ and ‘Lord,’ and you speak well, for so I am”; but elsewhere: “No longer do I call you servants, for the servant does not know what his lord's will is; but I call you friends,” because you have remained “with me in all my trials.” ### Scripture references - John 13:13: quotation, high confidence - John 15:15: quotation, high confidence - Luke 22:28: quotation, high confidence ### Translation notes - The quotations are John 13:13, John 15:15, and Luke 22:28. ### Citation (SBL) Origen, Comm. Jo. 1.202 (Preuschen 4:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-202). ## Commentary on John 1.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-203 - Source: Preuschen 4:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who live by fear are servants, and to them the Savior is Lord. ### Greek text οἱ οὖν κατὰ φόβον βιοῦντες, ὃν ἀπαιτεῖ ἀπὸ τῶν οὐ καλῶν δούλων ὁ θεὸς ὡς ἀνέγνωμεν ἐν τῷ Μαλαχίᾳ· »Εἰ κύριός εἰμι ἐγώ, ποῦ ἐστιν ὁ φόβος »μου;«), δοῦλοι τυγχάνουσι κυρίου τοῦ σωτῆρος αὐτῶν καλουμένου. ### English translation (Claude) Those, then, who live according to fear, which God demands from servants who are not good, as we read in Malachi, “If I am Lord, where is my fear?”, are servants of the Lord, and their Savior is called Lord. ### Scripture references - Mal 1:6: quotation, high confidence ### Translation notes - The quotation is Mal 1:6. ### Citation (SBL) Origen, Comm. Jo. 1.203 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-203). ## Commentary on John 1.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-204 - Source: Preuschen 4:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's begetting is eternal, since for God it is always “today.” ### Greek text ἀλλὰ διὰ τούτων πάντων οὐ σαφῶς ἡ εὐγένεια παρίσταται τοῦ υἱοῦ, ὅτε δὲ τὸ »Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε« λέγεται πρὸς αὐτὸν ὑπὸ τοῦ θεοῦ, ᾡ ἀεί ἐστι τὸ »σήμερον«, — οὐκ ἔνι γὰρ ἐσπέρα θεοῦ, ἐγὼ δὲ ἡγοῦμαι, ὅτι οὐδὲ πρωία, ἀλλὰ ὁ συμπαρεκτείνων τῇ ἀγενήτῳ καὶ ἀϊδίῳ αὐτοῦ ζωῇ, ἵν οὕτως εἴπω, χρόνος ἡμέρα ἐστὶν αὐτῷ σήμερον, ἐν ᾑ γεγέννηται ὁ υἱός —, ἀρχῆς γενέσεως αὐτοῦ οὕτως οὐχ εὑρισκομένης ὡς οὐδὲ τῆς ἡμέρας. ### English translation (Claude) But through all these the nobility of the Son is not clearly shown; it is when “You are my Son, today I have begotten you” is said to him by God, for whom it is always “today.” For God has no evening, and, I think, no morning either; but the time that stretches alongside his unbegotten and eternal life, if I may put it so, is for him the day “today,” in which the Son has been begotten; so that the beginning of his begetting is not found, as neither is the beginning of that day. ### Scripture references - Ps 2:7: quotation, high confidence ### Translation notes - The quotation is Ps 2:7. The digital text reads “ἐσπέρα Μοῦ” (for θεοῦ, “God has no evening”), which is translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.204 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-204). ## Commentary on John 1.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-205 - Source: Preuschen 4:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as the true vine is explained by the psalm's saying that wine gladdens the heart. ### Greek text Προσθετέον τοῖς εἰρημένοις πῶς ἐστιν ὁ υἱὸς »ἀλη- »θινὴ ἄμπελος«. τοῦτο δὲ δῆλον ἔσται τοῖς συνιεῖσιν ἀξίως χάριτος προφητικῆς τὸ »Οἶνος εὐφραίνει καρδίαν ἀνθρώπου«. ### English translation (Claude) To what has been said we must add how the Son is “the true vine.” This will be plain to those who understand, in a manner worthy of prophetic grace, the words “Wine gladdens the heart of man.” ### Scripture references - John 15:1: quotation, high confidence - Ps 104:15 (103:15 LXX): quotation, high confidence ### Translation notes - The quotations are John 15:1 and Ps 104:15 (103:15 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.205 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-205). ## Commentary on John 1.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-206 - Source: Preuschen 4:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the true vine gives the wine of the Word that brings a divine joy, and his disciples bear truth as fruit. ### Greek text εἰ γὰρ ἡ καρδία τὸ διανοητικόν ἐστι, τὸ δὲ εὐφραῖνον αὐτὸ ὁ ποτιμώτατός ἐστι λόγος, ἐξιστῶν ἀπὸ τῶν ἀνθρωπικῶν καὶ ἐνθουσιᾶν ποιῶν καὶ μεθύειν μέθην οὐκ ἀλόγιστον ἀλλὰ θείαν, ἣν οἴμαι καὶ Ἰωσὴφ τοὺς ἀδελφοὺς μεθύειν ποιεῖ, εὐλόγως ὁ τὸν εὐφραίνοντα καρδίαν ἀνθρώπου οἶνον φέρων »ἄμπελός« έστιν «ἀληθινή«· διὰ τοῦτο »ἀληθινή«, ἐπεὶ βότρυς ἔχει τὴν ἀλήθειαν καὶ κλήματα τοὺς μαθητάς, μιμητὰς αὐτοῦ καὶ αὐτοὺς καρποφοροῦντας τὴν ἀλήθειαν. ### English translation (Claude) For if the heart is the thinking faculty, and what gladdens it is the most drinkable Word, which lifts it out of human things and makes it inspired and drunk with a drunkenness that is not irrational but divine (with which I think Joseph too made his brothers drunk), then fittingly the one who bears the wine that gladdens the heart of man is the “true vine”: “true” because he bears the truth as grapes, and has as branches the disciples, who imitate him and themselves also bear the truth as fruit. ### Scripture references - Ps 104:15 (103:15 LXX): allusion, high confidence - Gen 43:34: allusion, high confidence - John 15:1–5: allusion, high confidence ### Translation notes - The allusions are Ps 104:15 (103:15 LXX), Gen 43:34, and John 15:1–5. ### Citation (SBL) Origen, Comm. Jo. 1.206 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-206). ## Commentary on John 1.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-207 - Source: Preuschen 4:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how Christ as vine differs from Christ as bread of life. ### Greek text Ἐργον δὲ διαφορὰν παραστῆσαι ἄρτου καὶ ἀμπέλου ἐπεὶ οὐ μόνον »ἄμπελος« ἀλλὰ καὶ »ἄρτος ζωῆς« εἶναί φησιν. ### English translation (Claude) It is a task to set out the difference between bread and vine, since he says that he is not only “the vine” but also “the bread of life.” ### Scripture references - John 15:1: allusion, high confidence - John 6:35: allusion, high confidence ### Translation notes - The allusions are John 15:1 and John 6:35. ### Citation (SBL) Origen, Comm. Jo. 1.207 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-207). ## Commentary on John 1.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-208 - Source: Preuschen 4:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moral teaching is the bread of life; mystical contemplation is the wine of the true vine. ### Greek text ὄρα δὲ μήποτε, ὥσπερ ὁ ἄρτος τρέφει καὶ ἰσχυροποιεῖ καὶ στηρίζειν λέγεται καρδίαν ἀνθρώπου, ὁ δὲ οἶνος ἥδει καὶ εὐφραίνει καὶ διαχεῖ, οὕτως τὰ μὲν ἠθικὰ μαθήματα, ζωὴν περιποιοῦντα τῷ μανθάνοντι καὶ πράττοντι, ἄρτος ἐστὶ τῆς ζωῆς οὐκ ἂν ταῦτα γεννήματα λέγοιτο τῆς ἀμπέλου), τὰ δὲ εὐφραίνοντα καὶ ἐνθουσιᾶν ποιοῦντα ἀπόρρητα καὶ μυστικὰ θεωρήματα, τοῖς κατατρυφῶσι τοῦ κυρίου ἐγγινόμενα καὶ οὐ μόνον τρέ- φεσθαι ἀλλὰ καὶ τρυφᾶν ποθοῦσιν, ἔστιν ἀπὸ τῆς »ἁληθινῆς ἀμπέλου« ἐρχόμενα, »οἶνος« καλούμενα. ### English translation (Claude) Consider whether, just as bread nourishes and strengthens and is said to sustain the heart of man, while wine pleases and gladdens and relaxes it, so moral teachings, which procure life for the one who learns and practices them, are the bread of life (these could not be called fruits of the vine), while the secret and mystical contemplations, which gladden and inspire, and which come to those who delight themselves in the Lord and long not only to be nourished but also to delight, come from the “true vine” and are called “wine.” ### Scripture references - Ps 104:15 (103:15 LXX): allusion, high confidence - Ps 37:4 (36:4 LXX): allusion, medium confidence - John 6:35: allusion, high confidence - John 15:1: allusion, high confidence ### Translation notes - The allusions are Ps 104:15 (103:15 LXX), Ps 37:4 (36:4 LXX), John 6:35, and John 15:1. The digital text lacks the opening parenthesis before “these could not”. ### Citation (SBL) Origen, Comm. Jo. 1.208 (Preuschen 4:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-208). ## Commentary on John 1.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-209 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen begins to explain how Christ is first and last, and how these titles differ from Alpha and Omega. ### Greek text Πρὸς τούτοις δὲ * * τῷ πῶς »πρῶτος ἔσχατος« ἐν τῇ Ἀποκαλύψει ἀναγέγραπται, ἕτερος κατὰ τὸ πρῶτος εἶναι τυγ- χάνων τοῦ ἄλφα καὶ τῆς ἀρχῆς, καὶ κατὰ τὸ ἔσχατός οὐχ ὁ αὐτὸς τῷ Ω καὶ τῷ τέλει. ### English translation (Claude) In addition to these, … how he is recorded in the Revelation as “the first” and “the last,” being different in that he is first from the Alpha and the Beginning, and as last not the same as the Omega and the End. ### Scripture references - Rev 1:17: allusion, high confidence - Rev 22:13: allusion, high confidence - Rev 1:8: allusion, medium confidence ### Translation notes - The allusions are Rev 1:17, Rev 22:13, and Rev 1:8. The edition marks a gap (* *) after “In addition to these”; a verb such as “we must examine” is missing. ### Citation (SBL) Origen, Comm. Jo. 1.209 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-209). ## Commentary on John 1.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-210 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rational beings form an order from first to last. ### Greek text Ι ἡγοῦμαι τοίνυν τῶν λογικῶν ζῲων ἐν πολλοῖς εἴδεσι χαρακτηριζομένων, εἶναί πρῶτον αὐτῶν καὶ δεύτερον καὶ τρίτον καὶ τὰ καθεξῆς ἕως ἐσχάτου. ### English translation (Claude) I think, then, that since rational living beings are characterized in many kinds, there is a first among them, and a second and a third and so on, down to a last. ### Translation notes - A stray page marker “Ι” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 1.210 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-210). ## Commentary on John 1.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-211 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An exact ranking of rational beings is beyond human knowledge, but Origen will try to discuss it. ### Greek text καὶ τὸ μὲν ἀκριβὲς εἰπεῖν τί πρῶτον καὶ ποῖον τὸ δεύτερον καὶ ἐπὶ τίνος ἀληθὲς τὸ τρίτον καὶ οὕτως μέχρι τοῦ τελευταίου φθάσαι οὐ πάνυ τι ἀνθρώπινον, ἀλλὰ ὑπὲρ τὴν ἡμετέραν ἐστὶ φύσιν. στῆναι δὲ καὶ περιλαλῆσαι τὰ εἰς τὸν τόπον ὡς οἷοί τέ ἐσμεν πειρασόμεθα. ### English translation (Claude) And to say precisely what is first and what sort is second, and of whom “third” is true, and so to reach the last, is not at all a human matter but beyond our nature. But we will try to pause and discuss what bears on the subject as best we can. ### Citation (SBL) Origen, Comm. Jo. 1.211 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-211). ## Commentary on John 1.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-212 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture speaks of gods of whom God is God, and they are living beings. ### Greek text Εἰσί τινες θεοὶ ὧν ὁ θεὸς θεός ἐστιν, ὡς αἱ προφητεῖαί φασιν· »Ἐξομολογεῖσθε τῷ θεῷ τῶν θεῶν« καὶ »Θεὸς θεῶν ἐλάλησε κύριος, καὶ ἐκάλεσε τὴν γῆν«· θεὸς δὲ κατὰ τὸ εὐαγγέλιον »οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων ζῶντες ἄρα εἰσὶ καὶ οἱ θεοί, ὧν ὁ θεὸς θεός ἐστι. ### English translation (Claude) There are some gods of whom God is God, as the prophecies say: “Give thanks to the God of gods,” and “The God of gods, the Lord, has spoken and called the earth.” But God, according to the Gospel, “is not the God of the dead but of the living”; so the gods too, of whom God is God, are living. ### Scripture references - Ps 136:2 (135:2 LXX): quotation, high confidence - Ps 50:1 (49:1 LXX): quotation, high confidence - Matt 22:32: quotation, high confidence ### Translation notes - The quotations are Ps 136:2 (135:2 LXX), Ps 50:1 (49:1 LXX), and Matt 22:32. ### Citation (SBL) Origen, Comm. Jo. 1.212 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-212). ## Commentary on John 1.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-213 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, like the prophets, speaks of many gods as real beings. ### Greek text καὶ ὁ ἀπόστολος δὲ γράφων ἐν τῇ πρὸς Κορινθίους· »Ὥσπερ εἰσὶ »θεοὶ πολλοὶ καὶ κύριοι πολλοί« κατὰ τὰ προφητικὰ τὸ τῶν θεῶν ἐξείληφεν ὄνομά ὡς τυγχανόντων. ### English translation (Claude) And the apostle too, writing in the letter to the Corinthians, “As there are many gods and many lords,” has taken the name of gods in the prophetic sense, as of beings that exist. ### Scripture references - 1 Cor 8:5: quotation, high confidence ### Translation notes - The quotation is 1 Cor 8:5. ### Citation (SBL) Origen, Comm. Jo. 1.213 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-213). ## Commentary on John 1.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-214 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are also rational beings called thrones, principalities, dominions, and authorities. ### Greek text εἰσὶ δὲ παρὰ τοὺς θεούς, ὧν ὁ θεὸς θεός έστιν, ἕτεροί τινες οἳ καλοῦνται »θρόνοι« καὶ ἄλλοι λεγόμενοι »ἀρχαί, κυριότητές τε καὶ ἐξουσία παρὰ τούτους ἄλλοι. ### English translation (Claude) And besides the gods of whom God is God, there are some others who are called “thrones,” and others called “principalities,” and besides these others, “dominions” and “authorities.” ### Scripture references - Col 1:16: allusion, high confidence - Eph 1:21: allusion, medium confidence ### Translation notes - The allusion is Col 1:16; compare Eph 1:21. ### Citation (SBL) Origen, Comm. Jo. 1.214 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-214). ## Commentary on John 1.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-215 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beyond the named powers there are other rational beings, and man is the last, a mortal rational creature. ### Greek text διὰ δὲ τὸ » Ὑπὲρ πᾶν ὄνομα ὀνομαζόμενον οὐ μόνον ἐν τούτῳ τῷ αἰῶνι ἀλλὰ καὶ ἐν τῷ μέλλοντι« καὶ ἄλλα παρὰ ταῦτα οὐ πάνυ συνήθως ἡμῖν ὀνομαζόμενα δεῖ πιστεύειν εἶναι λογικά, ὧν ἓν τι γένος ἐκάλει Σαβαὶ ὁ Ἑβραῖος, παρʼ ὃ ἐσχηματίσθαι τὸν Σαβαώθ, ἄρχοντα ἐκείνων τυγχάνοντα, οὐχ ἕτερον τοῦ θεοῦ. καὶ ἐπὶ πᾶσι θνητὸν λογικὸν ὁ ἄνθρωπος. ### English translation (Claude) And because of the words “above every name that is named, not only in this age but also in the one to come,” we must believe that there are other rational beings besides these, not at all usually named by us. One kind of them the Hebrew called Sabai, from which Sabaoth is formed, who is their ruler and none other than God. And last of all is man, a mortal rational being. ### Scripture references - Eph 1:21: quotation, high confidence ### Translation notes - The quotation is Eph 1:21. “The Hebrew” is probably Origen's Jewish informant, cited elsewhere in his works. The digital text reads “>” where the article ὁ is meant. ### Citation (SBL) Origen, Comm. Jo. 1.215 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-215). ## Commentary on John 1.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-216 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made rational beings in ranks, from the gods down to man, probably the last. ### Greek text Ὁ τοίνυν τῶν ὅλων θεὸς πρῶτόν τι τῇ τιμῇ γένος λογικὸν πεποίηκεν, ὅπερ οἶμαι τοὺς καλουμένους θεούς, καὶ δεύτερον ἐπὶ τοῦ παρόντος καλείσθωσαν »θρόνοι«, καὶ τρίτον χωρὶς διαστάσεως »ἀρχαί« οὕτω δὲ τῷ λογικῷ καταβατέον ἐπὶ ἔσχατον λογικόν, τάχα οὐκ ἄλλο τι τοῦ ἀνθρώπου τυγχάνον. ### English translation (Claude) The God of the universe, then, made a certain rational kind first in honor, which I think are those called gods; and a second, which for the present let us call “thrones”; and a third, no doubt, “principalities.” And so we must descend in the rational order down to the last rational being, which is perhaps nothing other than man. ### Scripture references - Col 1:16: allusion, high confidence ### Translation notes - The allusion is Col 1:16. “No doubt” renders χωρὶς διαστάσεως, literally “without dispute” (or “without interval”); the sense is uncertain. ### Citation (SBL) Origen, Comm. Jo. 1.216 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-216). ## Commentary on John 1.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-217 - Source: Preuschen 4:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became all things to all, a man to men and an angel to angels. ### Greek text ὁ τοίνυν σωτὴρ θειότερον πολλῷ ἢ Παῦλος γέγονε »τοῖς πᾶσι πάντα«, ἵνα »πάντα« ἢ »κερδήσῃ« ἢ τε- λειώσῃ, καὶ σαφῶς γέγονεν ἀνθρώποις ἄνθρωπος καὶ ἀγγέλοις ἄγγελος. ### English translation (Claude) The Savior, then, far more divinely than Paul, became “all things to all,” so that he might either “gain” or perfect “all”; and clearly he became a man to men and an angel to angels. ### Scripture references - 1 Cor 9:22: allusion, high confidence ### Translation notes - The allusion is 1 Cor 9:22. ### Citation (SBL) Origen, Comm. Jo. 1.217 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-217). ## Commentary on John 1.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-218 - Source: Preuschen 4:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture shows Christ appearing as an angel, as at the burning bush and in Isaiah's “Angel of great counsel.” ### Greek text καὶ περὶ μὲν τοῦ ἄνθρωπον αὐτὸν γεγονέναι οὐδεὶς τῶν πεπι- στευκότων διστάξει· περὶ δὲ τοῦ ἄγγελον πειθώμεθα τηροῦντες τῶν ἀγγέλων ἐπιφανείας καὶ λόγους, ὅτε τῆς τῶν ἀγγέλων ἐξουσίας φαίνεται ἔν τισι τόποις τῆς γραφῆς ἀγγέλων λεγόντων, ὥσπερ ἐπὶ τοῦ »Ὤφθη ἄγγελος κυρίου ἐν πυρὶ φλογὸς βάτου. καὶ εἶπεν· »θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ«. ἀλλὰ καὶ ὁ Ἡσαΐας φησί· » Καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος.« ### English translation (Claude) And about his having become a man none of the believers will hesitate; but about his having become an angel let us be persuaded by observing the appearances and words of angels, when in certain places of Scripture, where angels are speaking, the authority of the angels is seen to be his, as in “An angel of the Lord appeared in a flame of fire from the bush. And he said, ‘I am the God of Abraham and Isaac and Jacob.’” And Isaiah too says, “His name is called Angel of great counsel.” ### Scripture references - Exod 3:2: quotation, high confidence - Exod 3:6: quotation, high confidence - Isa 9:6 (9:5 LXX): quotation, high confidence ### Translation notes - The quotations are Exod 3:2, 6 and Isa 9:6 (LXX 9:5, where the Greek reads “Angel of great counsel”). The Greek as printed is compressed (literally “when of the authority of the angels it appears”); it is translated as printed, taking the sense to be that the angels’ authority shows itself to be Christ’s. ### Citation (SBL) Origen, Comm. Jo. 1.218 (Preuschen 4:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-218). ## Commentary on John 1.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-219 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is first and last, meaning he became all things; Origen asks whether “last” means man or the beings under the earth. ### Greek text Πρῶτος οὖν καὶ ἔσχατος ὁ σωτήρ, οὐχ ὅτι οὐ τὰ μεταξύ, ἀλλὰ τῶν ἄκρων, ἵνα δηλωθῇ, ὅτι »τὰ πάντα« γέγονεν αὐτός. ἐπίστησον δὲ πότερον ἄνθρωπός ἐστι τὸ »ἔσχατον« ἢ τὰ καλούμενα καταχθόνια, ὧν εἰσι καὶ οἱ δαίμονες, ἤτοι πάντες ἤ τινες. ### English translation (Claude) The Savior, then, is first and last, not in the sense that he is not the things between, but he is named by the extremes, so that it may be shown that he became “all things.” But consider whether “the last” is man, or the so-called beings under the earth, among whom are the demons, either all or some of them. ### Scripture references - Rev 1:17: allusion, high confidence - 1 Cor 9:22: allusion, medium confidence - Phil 2:10: allusion, medium confidence ### Translation notes - The allusions are Rev 1:17, 1 Cor 9:22 and Phil 2:10. ### Citation (SBL) Origen, Comm. Jo. 1.219 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-219). ## Commentary on John 1.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-220 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ also went among the dead, and alone was free there, so he is truly the last as well as the first. ### Greek text ζητητέον τὰ εἰς ἅ καὶ αὐτὰ γενόμενος ὁ σωτὴρ διὰ τοῦ προφήτου Δαβίδ φησι· »Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος«, ὥσπερ πλέον ἔχων παρὰ ἀνθρώπους κατὰ τὴν ἐκ παρθένου γένεσιν καὶ κατà τὸν λοιπὸν ἐν παραδόξοις βίον, οὕτως ἐν νεκροῖς κατὰ τὸ μόνος ἐκεῖ εἶναι ἐλεύθερος· οὐκ ἐγκαταλέλειπται ἡ ψυχὴ αὐτοῦ εἰς τὸν ᾄδην. οὕτως μὲν οὖν »πρῶτος καὶ ἔσχατος«. ### English translation (Claude) We must inquire into what the Savior became when he came among these as well, since he says through the prophet David, “And I became like a man without help, free among the dead.” For as he had more than other human beings in his birth from a virgin and in the rest of his life lived among wonders, so among the dead he was free, being the only one there who was; his soul was not abandoned to Hades. In this way, then, he is “first and last.” ### Scripture references - Ps 88:4–5 (87:5-Ps LXX): quotation, high confidence - Ps 16:10 (15:10 LXX): allusion, high confidence - Acts 2:27: allusion, medium confidence - Rev 1:17: allusion, high confidence ### Translation notes - The quotation is Ps 88:4–5 (87:5–6 LXX); the allusions are Ps 16:10 (15:10 LXX), Acts 2:27, 31 and Rev 1:17. The first clause is awkward in the digital text (τὰ εἰς ἅ); translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.220 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-220). ## Commentary on John 1.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-221 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Alpha and Omega as the letters of God, the thoughts by which heavenly things are read. ### Greek text Εἰ δέ ἐστι γράμματα θεοῦ, ὥσπερ ἔστιν, ἅπερ ἀναγινώσκοντες οἱ ἅγιοί φασιν ἀνεγνωκέναι τὰ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ, τὰ στοιχεῖα ἐκεῖνα, ἴνα διʼ αὐτῶν τὰ οὐράνια ἀναγνωσθῇ, αἱ ἔννοιαι τυγχάνουσιν κατακερματιζόμεναι εἰς ἄλφα καὶ τὰ ἑξῆς μέχρι τοῦ Ω, τοῦ υἱοῦ τοῦ θεοῦ. ### English translation (Claude) And if there are letters of God, as there are, by reading which the saints say they have read what is written on the tablets of heaven, those letters, by which heavenly things are read, are the concepts of the Son of God, broken up into Alpha and the rest down to Omega. ### Scripture references - Rev 22:13: allusion, high confidence ### Extrabiblical texts - 1 En. 81.1-2 (1 Enoch): echo, low confidence ### Translation notes - The allusion is Rev 1:8; 22:13. “The tablets of heaven” is a phrase found in Jewish apocalyptic writings (e.g. 1 Enoch 81:1–2, 93:2; Prayer of Joseph as cited by Origen elsewhere); Origen names no source here. ### Citation (SBL) Origen, Comm. Jo. 1.221 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-221). ## Commentary on John 1.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-222 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is beginning as Wisdom, but as the Word he is “in” the beginning. ### Greek text πάλιν δὲ ἀρχὴ καὶ τέλος ὁ αὐτός, ἀλλʼ οὐ κατὰ τὰς ἐπινοίας ὁ αὐτός. ἀρχὴ γάρ, ὡς ἐν ταῖς παροιμίαις μεμαθήκαμεν, καθʼ ὅ σοφία τυγχάνει, ἐστί· γέγραπται γοῦν· »Ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ »εἰς ἔργα αὐτοῦ«· καθʼ ὅ δὲ λόγος ἐστίν, οὐκ ἔστιν ἀρχή· »Ἐν ἀρχῇ ### English translation (Claude) Again, the same one is beginning and end, but not the same according to his aspects. For he is beginning, as we have learned in Proverbs, inasmuch as he is wisdom; at least it is written, “God created me the beginning of his ways, for his works.” But inasmuch as he is the Word, he is not the beginning: “In the beginning ### Scripture references - Prov 8:22: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - The quotation is Prov 8:22 LXX; John 1:1 follows. “Aspects” renders ἐπίνοιαι. The sentence continues in 1.223. ### Citation (SBL) Origen, Comm. Jo. 1.222 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-222). ## Commentary on John 1.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-223 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's aspects form an order, with Wisdom first. ### Greek text »γὰρ ἦν ὁ λόγος.« οὐκοῦν αἱ ἐπίνοιαι αὐτοῦ ἔχουσιν ἀρχὴν καὶ δεύτερόν τι παρὰ τὴν ἀρχὴν καὶ τρίτον καὶ οὕτως μέχρι τέλους· ὡσεὶ ἔλεγεν ἀρχή εἰμι καθʼ ὅ σοφία, δεύτερον δέ, εἰ οὕτω τύχοι, καθʼ ὃ ἀόρατός, καὶ τρίτον καθʼ ὅ, ἐπεὶ »ὃ γέγονεν ἐν αὐτῷ »ζωὴ ἦν«. ἦν«. ### English translation (Claude) was the Word.” So his aspects have a beginning, and something second beside the beginning, and a third, and so on up to the end; as if he said: I am beginning inasmuch as I am wisdom; second, perhaps, inasmuch as I am invisible; and third inasmuch as I am life, since “what came to be in him was life.” ### Scripture references - John 1:1: quotation, high confidence - John 1:3–4: quotation, high confidence - Col 1:15: echo, low confidence ### Translation notes - The quotations are John 1:1 and John 1:3–4 (in Origen's punctuation); compare Col 1:15. The digital text is confused at the end (“καθʼ ὅ, ἐπεὶ … ἦν«. ἦν«”); “life” is supplied from the context. ### Citation (SBL) Origen, Comm. Jo. 1.223 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-223). ## Commentary on John 1.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-224 - Source: Preuschen 4:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginning and end are most naturally said of one united thing, like the foundation and top of a house. ### Greek text καὶ εἴ τις ἱκανὸς βασανίζων τὸν νοῦν τῶν γραφῶν ὁρᾶν, τάχα εὑρήσει πολλὰ τῆς τάξεως καὶ τὸ τέλος· οὐκ οἶμαι γὰρ ὅτι πάντα. σαφέστερον δʼ ἡ ἀρχὴ καὶ τὸ τέλος δοκεῖ κατὰ τὴν συνήθειαν ὡς ἐπὶ ἡνωμένου λέγεσθαι, οἷον ἀρχὴ οἰκίας ὁ θεμέλιος καὶ τέλος ἡ στεφάνη. ### English translation (Claude) And if anyone is able, by testing the sense of the Scriptures, to see it, he will perhaps find much of the order and the end; for I do not think he would find all. But more plainly, “the beginning” and “the end” seem, in ordinary usage, to be said of something united, as the beginning of a house is the foundation and its end the coping. ### Citation (SBL) Origen, Comm. Jo. 1.224 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-224). ## Commentary on John 1.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-225 - Source: Preuschen 4:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is beginning and end of the one body of the saved, from the man he assumed, or from Adam, to his coming. ### Greek text καὶ ἐφαρμοστέον γε διὰ τὸ »ἀκρογωνιαῖον« εἰναι »λίθον« τὸν χριστὸν τῷ ἡνωμένῳ παντὶ σώματι τῶν σωζομένων τὸ παράδειγμα τὸ »Πάντα« γὰρ καὶ »ἐν πᾶσι« Χριστὸς ὁ μονογενής, ὡς μὲν ἀρχὴ ἐν ᾧ ἀνείληφεν ἀνθρώπῳ, ὡς δὲ τέλος ἐν τῷ τελευταίῳ τῶν ἁγίων δηλονότι τυγχάνων καὶ ἐν τοῖς μεταξύ, ἢ ὡς μὲν ἀρχὴ ἐν Ἀδάμ, ὡς δὲ τέλος ἐν τῇ ἐπιδημίᾳ, κατὰ τὸ εἰρημένον· »Ὁ ἔσχατος »Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν«. πλὴν τοῦτο τὸ ῥητὸν ἐφαρμόσει τῇ ### English translation (Claude) And because Christ is the “cornerstone,” we must apply the illustration to the whole united body of those who are being saved. For Christ the Only-begotten is “all” and “in all”: as beginning in the man he assumed, and as end, clearly, in the last of the saints, and also in those between; or as beginning in Adam, and as end in his coming, according to the saying, “The last Adam became a life-giving spirit.” However, this text will fit the ### Scripture references - Eph 2:20: allusion, high confidence - Col 3:11: quotation, high confidence - 1 Cor 15:45: quotation, high confidence ### Translation notes - The allusions and quotations are Eph 2:20, Col 3:11, and 1 Cor 15:45. The sentence continues in 1.226. ### Citation (SBL) Origen, Comm. Jo. 1.225 (Preuschen 4:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-225). ## Commentary on John 1.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-226 - Source: Preuschen 4:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen sums up the difference between first and beginning, last and end, Alpha and Omega. ### Greek text ἀποδόσει τοῦ »πρῶτος καὶ ἔσχατος« τηρήσαντες μέντοι τὰ εἰρημένα περὶ »πρώτον καὶ ἐσχάτου« καὶ περὶ »ἀρχῆς καὶ τέλους«, ὅπου μὲν εἰς εἴδη λογικῶν ἀνηνέγκαμεν, ὅπου δὲ εἰς διαφόρους ἐπινοίας τοῦ υἱοῦ τοῦ θεοῦ τὸν λόγον, καὶ ἔχομεν τὴν διαφορὰν »πρώτου« καὶ »ἀρχῆς«, καὶ »ἐσχάτου« καὶ »τέλους«, ἔτι δὲ καὶ τοῦ »Α« καὶ τοῦ »Ω«. ### English translation (Claude) explanation of “first and last,” while keeping what has been said about “first and last” and about “beginning and end,” where in one case we referred the account to kinds of rational beings, and in the other to the different aspects of the Son of God; and so we have the difference between “first” and “beginning,” and between “last” and “end,” and further between “Alpha” and “Omega.” ### Scripture references - Rev 22:13: allusion, high confidence ### Translation notes - The allusions are Rev 1:17, 21:6 and 22:13. ### Citation (SBL) Origen, Comm. Jo. 1.226 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-226). ## Commentary on John 1.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-227 - Source: Preuschen 4:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died and lives for ever, so that those who share his dying will share his life. ### Greek text οὐκ ἄδηλον οὐδὲ τὸ »ζῶν« καὶ »νεκρός«, καὶ μετὰ τὸ νεκρὸς ζῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. ἐπεὶ γὰρ οὐκ ὠφελήμεθα ἀπὸ τῆς προηγουμένης ζωῆς αὐτοῦ γενόμενοι ἐν ἁμαρτίᾳ, κατέβη ἐπὶ τὴν νεκρότητα ἡμῶν, ἵνα ἀποθανόντος αὐτοῦ τῇ ἀμαρτίᾳ τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, τὴν μετὰ τὴν νεκρότητα ζωὴν αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων ἐν τάξει χωρῆσαι οἱ γὰρ τὴν νέκρωσιν τοῦ Ἰησοῦ πάντοτε ἐν τῷ σώματι περιφέροντες καὶ τὴν ζωὴν τοῦ Ἰησοῦ ἕξουσιν ἐν τοῖς σώμασιν αὐτῶν φανερουμένην. ### English translation (Claude) Nor is “the living one” and “dead” unclear, and after being dead, living for ever and ever. For since we were not benefited by his prior life, having come to be in sin, he came down to our deadness, so that, since he died to sin, we, carrying about the dying of Jesus in the body, might in due order make room for his life after deadness for ever and ever. For those who always carry about the dying of Jesus in the body will also have the life of Jesus made manifest in their bodies. ### Scripture references - Rev 1:18: allusion, high confidence - Rom 6:10: allusion, high confidence - 2 Cor 4:10: quotation, high confidence ### Translation notes - The allusions are Rev 1:18, Rom 6:10, and 2 Cor 4:10. ### Citation (SBL) Origen, Comm. Jo. 1.227 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-227). ## Commentary on John 1.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-228 - Source: Preuschen 4:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Isaiah Christ calls himself a sharp sword, a chosen arrow, God's servant, and a light for the nations. ### Greek text ΧΧΧΙΙ. Καὶ ταῦτα μὲν ἀπὸ τῶν τῆς καινῆς διαθήκης βιβλίων ἐλέγετο ὑπʼ αὐτοῦ περὶ ἑαυτοῦ. ἐν δὲ τῷ Ἡσαΐᾳ ἔφασκεν ὑπὸ τοῦ πατρὸς τεθεῖσθαι αὐτοῦ »τὸ στόμα ὡς μάχαιραν ὀξεῖαν« καὶ κεκρύφθαι ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ«, βέλει ἐκλεκτῷ ὡμοιωμένος »καὶ ἐν τῇ φαρέτρᾳ« τοῦ πατρὸς κεκρυμμένος, »δοῦλος« τοῦ θεοῦ τῶν ὅλων ὑπʼ αὐτοῦ καλούμενος καὶ »Ἰσραὴλ« καὶ »φῶς ἐθνῶν« μάχαιρα μὲν οὖν ὀξεῖά ἐστι τὸ στόμα τοῦ υἱοῦ τοῦ θεοῦ, ### English translation (Claude) These things, then, he said about himself from the books of the New Testament. But in Isaiah he said that his mouth was made by the Father “like a sharp sword,” and that he was hidden “under the shelter of his hand,” made like a chosen arrow “and hidden in the quiver” of the Father, called by the God of the universe his “servant” and “Israel” and “a light of the nations.” The mouth of the Son of God, then, is a sharp sword, ### Scripture references - Isa 49:2–3: quotation, high confidence - Isa 49:6: allusion, high confidence ### Translation notes - The allusions are Isa 49:2–3 and Isa 49:6. The digital text begins with the chapter number XXXII, not translated. The sentence continues in 1.229. ### Citation (SBL) Origen, Comm. Jo. 1.228 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-228). ## Commentary on John 1.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-229 - Source: Preuschen 4:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's word is a sword that separates soul from bodily attachments, and an arrow that wounds souls with love of God. ### Greek text ἐπεὶ »ζῶν τυγχάνει ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ »πᾶσαν μάχαιραν δίστομον καὶ διἱκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ »πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ »ἐννοιῶν καρδίας«· ἄλλως τε καὶ ἐλθὼν οὐκ εἰρήνην ἐπὶ τὴν γῆν. τοῦτʼ ἔστιν ἐπὶ τὰ σωματικὰ καὶ αἰσθητά, βαλεῖν ἀλλὰ μάχαιραν, καὶ διακόπτων τήν, ἕν οὕτως ἐπιβλαβῆ φιλίαν ψυχῆς καὶ σώματος, ἕν ἡ ψυχὴ ἐπιδιδοῦσα αὑτὴν τῷ στρατευομένῳ κατὰ τῆς σαρκὸς πνεύματι φιλιωθῇ τῷ θεῷ, μάχαιραν ἢ ὡς μάχαιραν ὀξεῖαν κατὰ τὸν προφητικὸν λόγον ἔσχε τὸ στόμα· ἀλλὰ καὶ βλέπων τοσούτους τετρωμένους τῇ θείᾳ ἀγάπῃ ὁμοίως τῇ ὁμολογούσῃ τοῦτο πεπονθέναι ἐν τῷ Ἄισματι τῶν ᾀσμάτων διὰ τοῦ »Ὅτι τετρωμένη ἀγάπης »ἐγώ« τὸ τρῶσαν βέλος τὰς τῶν τοσούτων εἰς ἀγάπην θεοῦ ψυχὰς οὐκ ἄλλο τι εὑρήσει ἢ τὸν εἰπόντα· »Εθηκέ με ὡς βέλος ἐκλεκτόν.« ### English translation (Claude) since “the word of God is living and active and sharper than any two-edged sword, piercing as far as the division of soul and spirit, of joints and marrow, and a judge of the thoughts and intentions of the heart.” And besides, having come not to bring peace on the earth, that is, on bodily and perceptible things, but a sword, and cutting through, so to speak, the harmful friendship of soul and body, so that the soul, giving itself to the Spirit that wars against the flesh, might become a friend of God, he had a mouth that was a sword, or like a sharp sword, according to the prophetic word. And whoever sees so many wounded by divine love, like the one who confesses in the Song of Songs that she has suffered this, saying “For I am wounded by love,” will find that the arrow that wounded the souls of so many toward love of God is none other than the one who said, “He has made me like a chosen arrow.” ### Scripture references - Heb 4:12: quotation, high confidence - Matt 10:34: allusion, high confidence - Gal 5:17: allusion, high confidence - Song 2:5: quotation, high confidence - Isa 49:2: quotation, high confidence ### Translation notes - The quotations are Heb 4:12, Matt 10:34, Song 2:5 LXX (5:8), and Isa 49:2; the allusion is Gal 5:17. The digital text repeats ἐπιβλαβῆ and reads ἕν for ἵν(α); translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.229 (Preuschen 4:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-229). ## Commentary on John 1.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-230 - Source: Preuschen 4:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ took the form of a servant, and so the Father calls him his servant in Isaiah. ### Greek text ἔτι δὲ πᾶς ὁ συνιεὶς πῶς τοῖς μαθητευομένοις ὁ Ἰησοῦς γεγένηται οὐχ ὡς ὁ ἀνακείμενος ἀλλʼ ὡς ὁ διακονῶν, μορφὴν δούλου ὁ τοῦ θεοῦ ὑπὲρ ἐλευθερίας τῶν δουλευσάντων τῇ ἁμαρτίᾳ λαβών. οὐκ ἀγνοήσει τίνα τρόπον ὁ πατήρ φησι πρὸς αὐτὸν τὸ »Δοῦλός μου »εἶ σύ« καὶ μετʼ ὀλίγα· »Μέγα σοί ἐστι τοῦτο κληθῆναί σε παίδά »μου.« ### English translation (Claude) Further, everyone who understands how Jesus has become to those who are being taught not as the one who reclines at table but as the one who serves, he who, being God's, took the form of a servant for the freedom of those enslaved to sin, will not fail to know in what way the Father says to him, “You are my servant,” and shortly after, “It is a great thing for you to be called my servant.” ### Scripture references - Luke 22:27: allusion, high confidence - Phil 2:7: allusion, high confidence - Isa 49:3: quotation, high confidence - Isa 49:6: quotation, high confidence ### Translation notes - The allusions and quotations are Luke 22:27, Phil 2:7, Isa 49:3 and Isa 49:6 LXX. “Servant” in the last quotation renders παῖς (“child” or “servant”). ### Citation (SBL) Origen, Comm. Jo. 1.230 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-230). ## Commentary on John 1.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-231 - Source: Preuschen 4:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's goodness, most like the Father's, is shown in his humbling himself to death on a cross. ### Greek text τολμητέον γὰρ εἰπεῖν πλείονα καὶ θειοτέραν καὶ ἀληθῶς κατʼ εἰκόνα τοῦ πατρὸς τὴν ἀγαθότητα φαίνεσθαι τοῦ χριστοῦ, ὅτε »ἑαυτόν ἐταπείνωσε γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ »σταυροῦ«, ἢ εἰ »ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ«, καὶ μὴ βου- ληθεὶς ἐπὶ τῇ τοῦ κόσμου σωτηρίᾳ γενέσθαι δοῦλος. ### English translation (Claude) For we must dare to say that the goodness of Christ appears greater and more divine and truly in the image of the Father when “he humbled himself, becoming obedient to death, even death on a cross,” than if he had “counted equality with God a thing to be grasped” and had not been willing to become a servant for the salvation of the world. ### Scripture references - Phil 2:8: quotation, high confidence - Phil 2:6: quotation, high confidence ### Translation notes - The quotations are Phil 2:8 and Phil 2:6; compare Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 1.231 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-231). ## Commentary on John 1.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-232 - Source: Preuschen 4:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Becoming a servant was a great gift, for through it Christ restored Israel and became a light to the nations. ### Greek text διὰ τοῦτο διδάξαι ἡμᾶς βουλόμενος μέγα δῶρον εἰληφέναι ἀπὸ τοῦ πατρὸς τὸ οὕτως δεδουλευκέναι φησί· »Καὶ ὁ θεός μου ἔσται μοι ἰσχύς. καὶ »εἶπέ μοι >Μέγα σοί ἐστι τοῦτο κληθῆναί σε παίδά μου<.« μὴ γενόμενος γὰρ δοῦλος οὐκ ἂν ἔστησε »τὰς φυλὰς τοῦ Ἰακὼβ« οὐδὲ »τὴν »διασπορὰν τοῦ Ἰσραὴλ« ἐπέστρεψεν, ἀλλʼ οὐδὲ γεγόνει ἂν εἰς »φῶς »ἐθνῶν«, τοῦ »εἶναι εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.« ### English translation (Claude) For this reason, wishing to teach us that he received a great gift from the Father in having served in this way, he says: “And my God shall be my strength. And he said to me, ‘It is a great thing for you to be called my servant.’” For had he not become a servant, he would not have raised up “the tribes of Jacob” nor turned back “the dispersion of Israel,” nor would he have become “a light of the nations,” “to be for salvation to the end of the earth.” ### Scripture references - Isa 49:5–6: quotation, high confidence ### Translation notes - The quotations are Isa 49:5–6 LXX. ### Citation (SBL) Origen, Comm. Jo. 1.232 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-232). ## Commentary on John 1.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-233 - Source: Preuschen 4:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as the Lamb of God died like a silent lamb, and his death is a medicine that weakens hostile powers and frees believers from sin. ### Greek text καὶ μέτριόν γε τὸ δοῦλον αὐτὸν γενέσθαι, εἰ καὶ μέγα ὑπὸ τοῦ πατρὸς εἶναι τοῦτο λέγεται, συγκρίσει ἀρνίου ἀκάκου καὶ ἀμνοῦ. ὡς γὰρ ἀρνίον ἄκακον γεγένηται ἀγόμενον τοῦ θύεσθαι ὁ ἀμνὸς τοῦ θεοῦ, ἵνα ἄρῃ »τὴν ἁμαρτίαν τοῦ κόσμου«, ὁ πᾶσι τοῦ λόγου χορηγός, ὁμοιωθεὶς ἀμνῷ »ἐνώπιον τοῦ κείροντος« ἀφώνῳ, ὅπως τῷ θανάτῳ αὐτοῦ ἡμεῖς πάντες καθαρθῶμεν, ἀναδιδομένῳ τρόπον φαρμάκου ἐπὶ τὰς ἀντικειμένας ἐνεργείας καὶ τὴν τῶν βουλομένων ἀναδέξασθαι τὴν ἀληθειαν ἁμαρτίαν· ἀτονῆσαι γὰρ ὁ θάνατος τοῦ χριστοῦ τὰς πολεμούσας τῷ τῶν ἀνθρώπων γένει πεποίηκε δυνάμεις, καὶ † ἐξελεύσεσθαι τὴν ἐν ἑκάστῳ τῶν πιστευόντων ζωὴν τῇ ἁμαρτίᾳ ἀφάτῳ δυνάμει. ### English translation (Claude) And his becoming a servant is a modest thing, even if the Father says it is great, in comparison with his being an innocent lamb and a sheep. For the Lamb of God became like an innocent lamb led to be slaughtered, so that he might take away “the sin of the world”; he who supplies reason to all was made like a lamb dumb “before its shearer,” so that by his death we might all be cleansed, his death being given like a medicine against the opposing powers and against the sin of those who are willing to receive the truth. For the death of Christ has made powerless the powers that war against the human race, and … the life in each believer from sin by an unspeakable power. ### Scripture references - Jer 11:19: allusion, high confidence - John 1:29: quotation, high confidence - Isa 53:7: allusion, high confidence - Col 2:15: echo, medium confidence ### Translation notes - The allusions are Jer 11:19, John 1:29, and Isa 53:7; compare Col 2:15. The text is corrupt (marked † by the editor) at ἐξελεύσεσθαι; the sense seems to be that Christ's death has “set free” the believer's life from sin. ### Citation (SBL) Origen, Comm. Jo. 1.233 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-233). ## Commentary on John 1.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-234 - Source: Preuschen 4:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is continually taking away sin until every enemy, even death, is abolished. ### Greek text ἐπεὶ δὲ ἕως πᾶς ἐχθρὸς αὐτοῦ καταργηθῇ καὶ τελευταῖός γε ὁ θάνα- τος, αἵρει τὴν ἁμαρτίαν, ἵνα ὁ πᾶς γένηται χωρὶς ἁμαρτίας κόσμος, διὰ τοῦτο ὁ Ἰωάννης δεικνὺς αὐτόν φησιν· »Ἴδε ὁ ἀμνὸς τοῦ θεοῦ »ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«· οὐχὶ ὁ μέλλων μὲν αἴρειν οὐχὶ δὲ καὶ αἴρων ἤδη, καὶ οὐχὶ ὁ ἄρας μὲν οὐχὶ δὲ καὶ αἴρων ἔτι· ### English translation (Claude) And since he takes away sin until every enemy of his is abolished, and the last is death, so that the whole world may come to be without sin, for this reason John, pointing him out, says, “Behold the Lamb of God who takes away the sin of the world”: not the one who will take it away but is not already taking it away, and not the one who has taken it away but is no longer taking it away. ### Scripture references - 1 Cor 15:25–26: allusion, high confidence - John 1:29: quotation, high confidence ### Translation notes - The allusion is 1 Cor 15:25–26; the quotation is John 1:29. ### Citation (SBL) Origen, Comm. Jo. 1.234 (Preuschen 4:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-234). ## Commentary on John 1.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-235 - Source: Preuschen 4:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ removes sin from each person until the whole world is ready to be handed to the Father and God is all in all. ### Greek text τὸ γὰρ αἴρειν ἐνεργεῖ ἐπὶ ἑνὸς ἑκάστου τῶν ἐν τῷ κόσμῳ, ἕως ἀπὸ παντὸς τοῦ κόσμου ἀφαιρεθῇ ἡ ἁμαρτία καὶ παραδῷ ἕτοιμον βασιλείαν τῷ πατρὶ ὁ σωτήρ, τῷ μὴ εἷναι μηδὲ τὴν τυχοῦσαν ἁμαρτίαν χωροῦσαν τὸ ὑπὸ πατρὸς βασιλεύεσθαι καὶ πάλιν ἐπιδεχομένην τὰ πάντα τοῦ θεοῦ ἐν ὅλῃ ἑαυτῇ καὶ πάσῃ, ὅτε πληροῦται τὸ »Ἴνα »γένηται ὁ θεὸς τὰ πάντα ἐν πᾶσιν.« ### English translation (Claude) For the taking away is at work in each one of those in the world, until sin is removed from the whole world and the Savior hands over a prepared kingdom to the Father, when there is not even the slightest sin present to prevent it from being ruled by the Father, and it again receives all things of God in its whole and entire self, when the words are fulfilled, “So that God may be all in all.” ### Scripture references - 1 Cor 15:24: allusion, high confidence - 1 Cor 15:28: quotation, high confidence ### Translation notes - The allusion is 1 Cor 15:24, 28. The construction of the second clause is loose; translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.235 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-235). ## Commentary on John 1.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-236 - Source: Preuschen 4:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man Jesus, united with the Word, existed before his birth from Mary, and John says he did not know him. ### Greek text ἀλλà καὶ >ἀνὴρ< πρὸς τούτοις λέγεται ὀπίσω Ἰωάννου ἐρχόμενος, ἔμπροσθεν αὐτοῦ γεγενημένος καὶ πρὸ αὐτοῦ ὤν, ἵνα διδαχθῶμεν καὶ τὸν ἄνθρωπον τοῦ υἱοῦ τοῦ θεοῦ τὸν τῇ θεότητι αὐτοῦ ἀνακεκραμένον πρεσβύτερον εἶναι τῆς ἐκ Μαρίας γενέσεως, ὅντινα ἄνθρωπόν φησιν ὁ βαπτιστὴς ὄτι »οὐκ »ᾔδει.« ### English translation (Claude) But besides these he is also called “a man” coming after John, having come to be before him and existing before him, so that we may be taught that the human being of the Son of God, the one blended with his divinity, is older than his birth from Mary; this man the Baptist says he “did not know.” ### Scripture references - John 1:30–31: allusion, high confidence ### Translation notes - The quotations and allusions are John 1:30–31. The idea that Christ's human soul existed before the incarnation is Origen's own speculation. ### Citation (SBL) Origen, Comm. Jo. 1.236 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-236). ## Commentary on John 1.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-237 - Source: Preuschen 4:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how John could not know Jesus when he leapt for joy before birth. ### Greek text πῶς δὲ οὐκ ᾔδει ὁ σκιρτήσας ἐν ἀγαλλιάσει ἔτι βρέφος τυγχάνων ἐν τῇ κοιλίᾳ τῆς Ἐλισάβετ, ὅτε »ἐγένετο ἡ φωνὴ τοῦ ἀσπα- »σμοῦ« τῆς Μαρίας »εἰς τὰ ὦτα« τῆς Ζαχαρίου γυναικός; ### English translation (Claude) But how did he not know him, he who leapt for joy while still a baby in the womb of Elizabeth, when “the voice of the greeting” of Mary “came into the ears” of Zechariah's wife? ### Scripture references - Luke 1:44: quotation, high confidence - Luke 1:41: allusion, high confidence ### Translation notes - The allusion is Luke 1:41, 44. ### Citation (SBL) Origen, Comm. Jo. 1.237 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-237). ## Commentary on John 1.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-238 - Source: Preuschen 4:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John may have known Jesus from the womb and yet learned something new about him at the baptism. ### Greek text ἐπιστησον οῡν, εἰ δύναται τὸ »οὐκ ᾔδειν« κατὰ τὰ πρὸ σώματος λέγειν· εἰ δὲ καὶ οὐκ ᾔδει μὲν αὐτὸν πρὸ τοῦ τότε] ἥκειν εἰς σῶμα, σῶμα, δὲ ἔτι ὄντα ἐν τῇ κοιλίᾳ τῆς μητρός, τάχα μανθάνει τι περὶ αὐτοῦ αὐτοῦ παρʼ ὅ ἐγίνωσκεν, ὅτι ἑφʼ ὅν ἂν τὸ πνεῦμα καταβὰν ἐπʼ μείνῃ αὐτόν, ἐστιν ἐστιν ό βαπτίζων έν πνεύματι ἁγίῳ καὶ πυρί.« ### English translation (Claude) Consider, then, whether “I did not know” can refer to what was before the body. And if he did not know him before he came into a body at that time, but knew him while he was still in his mother's womb, perhaps he learns something about him beyond what he knew: that “he on whom the Spirit descends and remains, this is the one who baptizes in the Holy Spirit and fire.” ### Scripture references - John 1:31: quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:11: allusion, high confidence ### Translation notes - The allusions are John 1:31, 33 and Matt 3:11. The digital text is damaged here (repeated words, a stray bracket, and ᾔδει apparently lost); translated by the evident sense. ### Citation (SBL) Origen, Comm. Jo. 1.238 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-238). ## Commentary on John 1.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-239 - Source: Preuschen 4:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John perhaps did not know that Jesus would baptize with the Spirit until he saw the Spirit descend on him. ### Greek text καὶ γὰρ εἰ ᾔδει αὐτὸν ἔτι ἐκ κοιλίας μητρός, οὔτι γε ἐγίνωσκε πάντα τὰ περὶ αὐτοπῦ τάχα δὲ καὶ ἡγνόει, ὅτι »οὑτός ἐστιν ὁ βαπτίζων ἐν πνεύματι Οὑδὲω καὶ ὅτε ὅτε τεθέαται »τὸ πνεῦμα καταβαῖνον καὶ μένον »ἐπʼ πλὴν πυρίς »ἄνδρα« αὐτὸν τυγχάνοντα καὶ πρῶτον οὐκ ᾔδει ὁ Ἰωάννης. ### English translation (Claude) For even if he knew him from his mother's womb, he did not know all the things about him; and perhaps he was also ignorant that “this is the one who baptizes in the Holy Spirit and fire,” until he saw “the Spirit descending and remaining on him.” … that he was a “man,” and at first John did not know him. ### Scripture references - John 1:33: quotation, high confidence - Matt 3:11: allusion, high confidence - John 1:30: allusion, medium confidence ### Translation notes - The allusions are John 1:33, Matt 3:11 and John 1:30–31. The digital text is badly damaged in the second half of this section (“Οὑδὲω”, “ὅτε ὅτε”, “πλὴν πυρίς”); the sense is restored from the context and the missing words are marked “…”. ### Citation (SBL) Origen, Comm. Jo. 1.239 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-239). ## Commentary on John 1.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-240 - Source: Preuschen 4:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is called Advocate, propitiation, and mercy seat because he intercedes for us with the Father. ### Greek text Οὐδὲν δὲ τῶν προειρημένων ὀνομάτων τὴν περὶ ἡμῶν πρὸς τὸν πατέρα προστασίαν αὐτοῦ δηλοῖ παρακαλοῦντος ὑπὲρ τῆς ἀνθρώπων φύσεως καὶ ἱλασκομένου, ὡς »ὁ παράκλητος« καὶ > ἱλασμὸς« καὶ »τὸ ἱλαστήριον«· ὁ μὲν παράκλητος« ἐν τῇ Ἰωάννου λεγόμενος ἐπιστολῇ· »Ἐὰν γάρ τις ἁμάρτῃ, παράκλητον »ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ οὑτος ἱλασμός »ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν«· καὶ »ὁ ἱλασμὸς« ἐν τῇ αὐτῇ ἐπιστολῇ λεγόμενος »ἱλασμὸς« εἶναι »περὶ τῶν ἁμαρτιῶν ἡμῶν«, ὁμοίως δὲ καὶ ἐν τῇ πρὸς Ῥωμαίους »ἱλαστήριον«· »Ὅν προέθετο »ὁ θεὸς ἱλαστήριον διὰ πίστεως«· οὑ ἱλαστηρίου εἰς τὰ ἐσώτατα καὶ ἁγίων τῶν σκιά σκιά τις ἐτύγχανεν τὸ χρυσοῦν ἱλαστήριον, ἐπικείμενον τοῖς δυσὶ Χερουβείμ. ### English translation (Claude) None of the names mentioned before shows his advocacy for us with the Father, as he intercedes on behalf of human nature and makes propitiation, as do “the Advocate” and “propitiation” and “the mercy seat.” He is called Advocate in the letter of John: “For if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins”; and propitiation in the same letter, where he is said to be “the propitiation for our sins”; and likewise in the letter to the Romans, “mercy seat”: “whom God put forward as a mercy seat through faith.” Of this mercy seat the golden mercy seat, placed on the two cherubim in the innermost place, the Holy of Holies, was a kind of shadow. ### Scripture references - 1 John 2:1–2: quotation, high confidence - Rom 3:25: quotation, high confidence - Exod 25:17–22: allusion, high confidence - Heb 9:5: allusion, medium confidence ### Translation notes - The quotations are 1 John 2:1–2 and Rom 3:25; the allusions are Exod 25:17–22 and Heb 8:5, 9:5. The digital text is garbled at “τὰ ἐσώτατα καὶ ἁγίων τῶν σκιά σκιά”; translated as “in the innermost place, the Holy of Holies”. Some translate ἱλαστήριον in Rom 3:25 as “propitiation”; Origen here connects it with the mercy seat. ### Citation (SBL) Origen, Comm. Jo. 1.240 (Preuschen 4:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-240). ## Commentary on John 1.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-241 - Source: Preuschen 4:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ could intercede only as the very power of God that strengthens believers. ### Greek text πῶς δʼ ἂν παράκλητος καὶ ἱλασμὸς καὶ ἱλαστήριον χωρὶς δυνάμεως θεοῦ ἐξαφανιζούσης ἡμῶν τὴν ἀσθένειαν γενέσθαι οἷός τε ἦν, ἐπιρρεούσης ταῖς τῶν πιστευόντων ψυχαῖς, ὑπὸ Ἰησοῦ διακονουμένης, ἡς πρῶτός ἐστιν, αὐτοδύναμις θεοῦ, δι ὅν εἴποι τις ἄν· »Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ«; ### English translation (Claude) How could he have become Advocate and propitiation and mercy seat without a power of God that wipes out our weakness, flowing into the souls of believers and ministered by Jesus, of which he is the first, he who is the very power of God, through whom one might say, “I can do all things in Christ Jesus who strengthens me”? ### Scripture references - Phil 4:13: quotation, high confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - The quotation is Phil 4:13; the allusion is 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 1.241 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-241). ## Commentary on John 1.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-242 - Source: Preuschen 4:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simon Magus falsely claimed to be God's power; Christ truly is, and all power shares in him. ### Greek text διόπερ Σίμωνα μὲν τὸν μάγον αὑτὸν ἀναγορεύοντα »δύναμιν θεοῦ »τὴν καλουμένην μεγάλην«, ἴσμεν ἄμα τῷ ἀργυρίῳ αὐτοῦ εἰς καὶ ἀπώλειαν κεχωρηκέναι· Χριστὸν δὲ ὁμολογοῦντες ἀληθῶς εἶναι »δύναμιν θεοῦ«, πάντα τὰ ὅπου ποτὲ δυναμούμενα μετέχειν αὐτοῦ. καθʼ ὅ »δύναμίς« ἐστι, πεπιστεύκαμεν. ### English translation (Claude) Therefore, as for Simon the magician, who proclaimed himself “the power of God that is called great,” we know that he went to destruction together with his silver; but confessing Christ to be truly “the power of God,” we believe that all things that are empowered anywhere share in him inasmuch as he is “power.” ### Scripture references - Acts 8:10: quotation, high confidence - Acts 8:20: allusion, high confidence - 1 Cor 1:24: quotation, high confidence ### Translation notes - The quotations are Acts 8:10 and 1 Cor 1:24; the allusion is Acts 8:20. ### Citation (SBL) Origen, Comm. Jo. 1.242 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-242). ## Commentary on John 1.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-243 - Source: Preuschen 4:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as God's wisdom is a real subsisting being, not a mere idea in God's mind. ### Greek text Μὴ παρασιωπηθήτω δʼ ἡμῖν μηδὲ »θεοῦ σοφία« εὐλόγως τυγχάνων καὶ διὰ τοῦτο τοῦτʼ εἶναι λεγόμενος. οὐ γὰρ ἐν ψιλαῖς φαντασίαις τοῦ θεοῦ καὶ πατρὸς τῶν ὅλων τὴν ὑπόστασιν ἔχει ἡ σοφία αὐτοῦ κατὰ τὰ ἀνὰ λόγον τοῖς ἀνθρωπίνοις ἐννοήμασι φαντάσματα. ### English translation (Claude) Nor let us pass over in silence that he is rightly “the wisdom of God” and for that reason is said to be so. For the wisdom of the God and Father of the universe does not have its subsistence in mere impressions, like the images that correspond to human thoughts. ### Scripture references - 1 Cor 1:24: allusion, high confidence ### Translation notes - The allusion is 1 Cor 1:24. “Subsistence” renders ὑπόστασις. ### Citation (SBL) Origen, Comm. Jo. 1.243 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-243). ## Commentary on John 1.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-244 - Source: Preuschen 4:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's Wisdom is a living, bodiless subsistence containing the principles of all things, and creation was made through it. ### Greek text εἰ δέ τις οἷός τέ ἐστιν ἀσώματον ὑπόστασιν ποικίλων θεωρημάτων περιεχόντων τοὺς τῶν ὅλων λόγους ζῶσαν καὶ οἱονεὶ ἔμψυχον ἐπινοεῖν, εἴσεται τὴν ὑπὲρ πᾶσαν κτίσιν σοφίαν τοῦ θεοῦ καλῶς περὶ αὑτῆς λέγουσαν· »Ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ »εἰς ἔργα αὐτοῦ.« διʼ ἣν κτίσιν δεδύνηται καὶ πᾶσα κτίσις οὐκ ἀνένδοχος οὖσα θείας σοφίας, καθʼ ἣν γεγένηται· Πάντα γὰρ κατὰ τὸν προφήτην Δαβίδ ἐν σοφίᾳ ἐποίησεν ὁ θεός. ### English translation (Claude) But if anyone is able to conceive of a bodiless subsistence of manifold contemplations containing the principles of the universe, living and, as it were, ensouled, he will know the Wisdom of God that is above all creation, rightly saying of herself: “God created me the beginning of his ways, for his works.” Through this creation all creation too has been able to subsist, not being incapable of receiving divine wisdom, according to which it has come to be; for according to the prophet David, God made all things in wisdom. ### Scripture references - Prov 8:22: quotation, high confidence - Ps 104:24 (103:24 LXX): allusion, high confidence ### Translation notes - The quotations are Prov 8:22 LXX and Ps 104:24 (103:24 LXX). “Principles” renders λόγοι. The digital text's δεδύνηται (“has been able”) is kept. ### Citation (SBL) Origen, Comm. Jo. 1.244 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-244). ## Commentary on John 1.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-245 - Source: Preuschen 4:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All things share in wisdom, but few grasp it; Christ is wisdom in full. ### Greek text ἀλλὰ πολλὰ μὲν μετοχῇ σοφίας γεγένηται, οὐκ ἀντιλαμβανόμενα αὐτῆς, ᾗ ἔκτισται, σφόδρα δὲ ὀλίγα οὐ μόνον τὴν περὶ αὑτῶν καταλαμβάνει σοφίαν ἀλλὰ καὶ περὶ πολλῶν ἑτέρων, Χριστοῦ τῆς πάσης τυγχάνοντος σοφίας. ### English translation (Claude) But many things have come to be by participation in wisdom without grasping the wisdom by which they were created, while very few grasp not only the wisdom concerning themselves but also concerning many other things, Christ being the whole of wisdom. ### Citation (SBL) Origen, Comm. Jo. 1.245 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-245). ## Commentary on John 1.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-246 - Source: Preuschen 4:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every wise or powerful person shares in Christ, who is wisdom and power. ### Greek text ἕκαστος δὲ τῶν σοφῶν καθʼ ὅσον χωρεῖ σοφίας, τοσοῦτον μετέχει Χριστοῦ, καθʼ ὅ σοφία ἐστίν· ὥσπερ ἕκαστος τῶν δύναμιν ἐχόντων κρείττονα ὅσον εἴληχε τῆς δυνάμεως, τοσοῦτον Χριστοῦ, καθʼ ὅ δύναμίς ἐστι, κεκοινώνηκεν. ### English translation (Claude) And each of the wise, insofar as he receives wisdom, shares that much in Christ, inasmuch as he is wisdom; just as each of those who have greater power has shared in Christ, inasmuch as he is power, to the extent that he has received power. ### Scripture references - 1 Cor 1:24: allusion, medium confidence ### Translation notes - The allusion is 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 1.246 (Preuschen 4:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-246). ## Commentary on John 1.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-247 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is sanctification and redemption itself, and each believer is sanctified and redeemed by sharing in him. ### Greek text Τὸ παραπλήσιον δὲ καὶ περὶ ἁγιασμοῦ καὶ ἀπολυτρώσεως νοητέον· αὐτὸ μὲν γὰρ ἁγιασμός, ὅθεν οἱ ἅγιοι ἁγιάζονται, ἡμῖν ὁ Ἰησοῦς γεγένηται καὶ ἀπολύτρωσις· ἕκαστος δὲ ἡμῶν ἐκείνῳ τῷ ἁγιασμῷ ἁγιάζεται καὶ κατʼ ἐκείνην τὴν ἀπολύτρωσιν ἀπολυτροῦται. ### English translation (Claude) Something similar must be understood also about sanctification and redemption. For Jesus has become for us sanctification itself, from which the saints are sanctified, and redemption; and each of us is sanctified by that sanctification and redeemed according to that redemption. ### Scripture references - 1 Cor 1:30: allusion, high confidence ### Translation notes - The allusion is 1 Cor 1:30. ### Citation (SBL) Origen, Comm. Jo. 1.247 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-247). ## Commentary on John 1.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-248 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls Christ wisdom and power absolutely, but sanctification and redemption only “for us.” ### Greek text ἐπίστησον δὲ εἰ μὴ μάτην τὸ »ἡμῖν« παρὰ τῷ ἀποστόλῳ προσκαλεῖται λέγοντι· »Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ »ἀγιασμὸς καὶ ἀπολύτρωσις«· καὶ εἰ μὴ ἐν ἄλλοις περὶ τοῦ χριστοῦ, καθʼ ὅ »σοφία« ἐστίν, ἀπολελυμένως ἐλέγετο καὶ καθʼ ὅ »δύναμις«, ὅτι »Χριστὸς θεοῦ δύναμίς ἐστι καὶ θεοῦ σοφίας, κἄν ὑπενοήσαμεν μὴ καθάπαξ αὐτὸν εἶναι »σοφίαν« μηδὲ »δύναμιν θεοῦ«, ἀλλὰ »ἡμῖν«· νῦν δὲ ἐπὶ μὲν τῆς »σοφίας« καὶ »δυνάμεως« πρὸς τῷ »ἡμῖν« καὶ τὸ ἀπόλυτον ἀναγέγραπται, ἐπὶ δὲ τοῦ »ἁγιασμοῦ« καὶ τῆς »ἀπολυτρώ- »σεως« ἡ αὐτὴ ἀπόφασις οὐκ εἴρηται. ### English translation (Claude) But consider whether it is not without purpose that “for us” is added by the apostle when he says, “who became for us wisdom from God, and righteousness and sanctification and redemption”; and whether, if it had not been said elsewhere of Christ, without qualification, that he is “wisdom” and “power” (“Christ is the power of God and the wisdom of God”), we might have supposed that he is not wisdom or power of God absolutely, but only “for us.” As it is, of “wisdom” and “power” the unqualified statement is recorded besides “for us,” but of “sanctification” and “redemption” the same statement has not been made. ### Scripture references - 1 Cor 1:30: quotation, high confidence - 1 Cor 1:24: quotation, high confidence ### Translation notes - The quotations are 1 Cor 1:30 and 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 1.248 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-248). ## Commentary on John 1.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-249 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Father is Christ's head, perhaps he is also the sanctification of Christ, who is ours. ### Greek text διόπερ ὅρα, ἔπεὶ »ὁ ἁγιάζων »καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες«, εἰ αὐτοῦ τοῦ ἡμετέρου ἁγιασμοῦ »ἁγιασμός« ἐστιν ὁ πατήρ, ὥσπερ Χριστοῦ ὄντος ἡμετέρας κεφαλῆς ὁ πατὴρ αὐτοῦ ἐστι κεφαλή. ### English translation (Claude) See, therefore, since “he who sanctifies and those who are sanctified are all from one,” whether the Father is the “sanctification” of him who is our sanctification, just as, Christ being our head, his Father is his head. ### Scripture references - Heb 2:11: quotation, high confidence - 1 Cor 11:3: allusion, high confidence ### Translation notes - The quotation is Heb 2:11; the allusion is 1 Cor 11:3. ### Citation (SBL) Origen, Comm. Jo. 1.249 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-249). ## Commentary on John 1.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-250 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ redeems us who were captives, but he himself, sinless, needed no redemption. ### Greek text ἀπολύτρωσις δὲ ἡμῶν ὁ χριστὸς τῶν διὰ τὸ ᾐχμαλωτεῦσθαι ἀπολυτρώσεως δεδεημένων· αὐτοῦ δὲ τὴν ἀπολύτρωσιν οὐ ζητῶ τοῦ πεπειραμένου κατὰ πάντα καθʼ ὁμοιότητα »χωρὶς ἁμαρτίας« καὶ μηδέποτε ὑπὸ τῶν ἐχθρῶν εἰς αἰχμαλωσίαν κεκρατημένου. ### English translation (Claude) And Christ is the redemption of us, who needed redemption because we had been taken captive; but I do not look for a redemption of him who was tempted in all things in the same way, “without sin,” and was never held captive by the enemies. ### Scripture references - Heb 4:15: quotation, high confidence ### Translation notes - The quotation is Heb 4:15. ### Citation (SBL) Origen, Comm. Jo. 1.250 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-250). ## Commentary on John 1.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-251 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen turns to ask whether Christ is righteousness only for us or also absolutely. ### Greek text ἅπαξ δὲ διασταλέντων τοῦ ημῖν καὶ τοῦ ἁπλῶς, ἡμῖν μὲν καὶ οὐχ ἁπλῶς τοῦ »ἁγιασμοῦ« καὶ τῆς »ἀπολυτρώσεως«, καὶ ἡμῖν δὲ καὶ ἁπλῶς τῆς »σοφίας« καὶ τῆς »δυνάμεως«, οὐκ ἀνεξέταστον ἐατέον τὸν περὶ τῆς δικαιοσύνης λόγον. καὶ ὅτι μὲν »ἡμῖν« δικαιοσύνη ὁ χριστὸς δῆλον ἐκ τοῦ »Ὅς ἐγενήθη σοφία ἡμῖν »ἀπὸ θεοῦ, ### English translation (Claude) Once “for us” and “absolutely” have been distinguished, “sanctification” and “redemption” being “for us” and not absolutely, and “wisdom” and “power” being both for us and absolutely, we must not leave unexamined the account of righteousness. That Christ is righteousness “for us” is clear from “who became for us wisdom from God, ### Scripture references - 1 Cor 1:30: quotation, high confidence ### Translation notes - The quotation is 1 Cor 1:30. The sentence continues in 1.252. ### Citation (SBL) Origen, Comm. Jo. 1.251 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-251). ## Commentary on John 1.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-252 - Source: Preuschen 4:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether the Father is righteousness for Christ as Christ is for us. ### Greek text δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.‘ ἐὰν δὲ μὴ εὑρίσκωμεν ἁπλῶς αὐτὸν »δικαιοσύνην«, ὥσπερ ἁπλῶς »σοφίαν« καὶ »δύναμιν θεοῦ«, βασανιστέον εἰ καὶ αὐτῷ τῷ χριστῷ ὥσπερ »ἁγιασμὸς« ὁ πατήρ, οὕτω καὶ »δικαιοσύνη« ὁ πατήρ· καὶ γὰρ οὐκ ἀδικία παρὰ τῷ θεῷ, καὶ δίκαιος καὶ ὅσιος κύριος καὶ ἐν δικαιοσύνῃ τὰ κρίματα αὐτοῦ· δικαιος δὲ ὥν δικαίως τὰ πάντα διέπει. ### English translation (Claude) and righteousness and sanctification and redemption.” But if we do not find him called “righteousness” absolutely, as he is absolutely “wisdom” and “power of God,” we must test whether, just as the Father is “sanctification” to Christ himself, so also the Father is his “righteousness.” For there is no unrighteousness with God, and the Lord is righteous and holy, and his judgments are in righteousness; and being righteous he governs all things righteously. ### Scripture references - 1 Cor 1:30: quotation, high confidence - Rom 9:14: allusion, high confidence - Ps 145:17 (144:17 LXX): allusion, medium confidence - Ps 19:9 (18:10 LXX): echo, low confidence ### Translation notes - The quotation is 1 Cor 1:30; the allusions are Rom 9:14, Ps 145:17 (144:17 LXX), and Ps 19:9 (18:10 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.252 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-252). ## Commentary on John 1.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-253 - Source: Preuschen 4:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics' distinction between a just Creator and a good Father can be rightly applied to the Son as righteousness and the Father as goodness. ### Greek text Τὸ δὲ σῆναν τοὺς ἀπὸ τῶν αἱρέσεων εἰς τὸ ἕτερον εἰπεῖν τὸν δίκαιον τοῦ ἀγαθοῦ, μὴ τρανωθὲν δὲ παρʼ αὐτοῖς, οἰηθεῖσι δίκαιον — μὲν εἶναι τὸν δημιουργόν, ἀγαθὸν δὲ τὸν τοῦ χριστοῦ πατέρα, οἶμαι μετʼ ἐξετάσεως ἀκριβῶς βασανισθὲν δύνασθαι λέγεσθαι ἐπὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ· τοῦ μὲν υἱοῦ τυγχάνοντος δικαιοσύνης, ὃς ἔλαβεν ἐξουσίαν κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστὶ καὶ κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ· τοῦ δὲ πατρὸς τοὺς ἐν τῇ δικαιοσύνῃ τοῦ υἱοῦ παιδευθέντας μετὰ τὴν Χριστοῦ βασιλείαν εὐεργετοῦντος, τὴν »ἀγαθὸς« προσηγορίαν ἔργοις δείξοντος, ὅταν γένηται ὁ θεὸς τὰ πάντα ἐν »πᾶσιν.« ### English translation (Claude) The thing that led those from the heresies to call the righteous one different from the good one, which was not made clear among them, so that they supposed the Creator to be righteous and the Father of Christ good, I think can, when tested precisely with examination, be said of the Father and the Son: the Son being righteousness, who received authority to execute judgment because he is the Son of Man and will judge the world in righteousness; and the Father doing good, after the kingdom of Christ, to those who have been trained in the righteousness of the Son, and showing by his works the title “good,” when God becomes “all in all.” ### Scripture references - John 5:27: allusion, high confidence - Acts 17:31: allusion, high confidence - 1 Cor 15:28: quotation, high confidence ### Translation notes - The allusions are John 5:27, Acts 17:31, and 1 Cor 15:28. The heretics are the Marcionites and Valentinians, who distinguished a merely just Creator (Demiurge, δημιουργός) from the good Father of Christ. The opening words τὸ δὲ σῆναν are corrupt (perhaps τὸ δὲ κινῆσαν, “what moved”); translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.253 (Preuschen 4:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-253). ## Commentary on John 1.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-254 - Source: Preuschen 4:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ by righteousness prepares all for the Father's goodness, which is why he asked, “Why do you call me good?” ### Greek text καὶ τάχα τῇ αὑτοῦ δικαιοσύνῃ ὁ σωτὴρ εὐτρεπίζει τὰ πάντα καιροῖς ἐπιτηδείοις καὶ λόγῳ καὶ τάξει καὶ κολάσεσι καὶ τοῖς, ἵν οὕτως εἵπω, πνευματικοῖς αὐτοῦ ἰατρικοῖς βοηθήμασι πρὸς τὸ χωρῆσαι ἐπὶ τέλει τὴν ἀγαθότητα τοῦ πατρός· ἥντινα νοήσας πρὸς τὸν μονογενῆ λέγοντα »Διδάσκαλε ἀγαθέ« φησί· »Τί με λέγεις ἀγαθόν; ### English translation (Claude) And perhaps the Savior by his righteousness prepares all things at fitting times, with reason and order and punishments and, if I may put it so, his spiritual medical remedies, so that in the end they may receive the goodness of the Father. Understanding this goodness, when someone said to the Only-begotten, “Good Teacher,” he says: “Why do you call me good? ### Scripture references - Mark 10:17–18: quotation, high confidence ### Translation notes - The quotation is Mark 10:17–18; the sentence continues in 1.255. ### Citation (SBL) Origen, Comm. Jo. 1.254 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-254). ## Commentary on John 1.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-255 - Source: Preuschen 4:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the great high priest who offered himself once for all rational beings, not for humans alone. ### Greek text »οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός, ὁ πατήρ.« τὸ δʼ ὅμοιον ἐν ἑτέροις ἐδείξαμεν καὶ ἐπὶ τοῦ μείζονά τινα εἶναι τοῦ δημιουργοῦ, δημιουργὸν μὲν ἐκλαβόντες τὸν χριστόν, μείζονα δὲ τούτου τὸν πατέρα· αὐτὸς δὴ ὁ τὰ τοσαῦτα τυγχάνων, »ὁ παράκλητος«, »ὁ ἱλασμός«, »τὸ ἱλα- »στήριον«, συμπαθήσας »ταῖς ἀσθενείαις ἡμῶν« τῷ πεπειρᾶσθαι »κατὰ πάντα« τὰ ἀνθρώπινα »καθʼ ὁμοιότητα χωρὶς ἁμαρτίας«, »μέγας« ἐστὶν »ἀρχιερεύς«, οὐχ ὑπὲρ ἀνθρώπων μόνων ἀλλὰ καὶ παντὸς λογικοῦ τὴν ἅπαξ θυσίαν προσενεχθεῖσαν ἑαυτὸν ἀνενεγκών· »χωρὶς γὰρ θεοῦ ὑπὲρ παντὸς ἐγεύσατο Ι θανάτου«, ὅπερ ἔν τισι κεῖται τῆς πρὸς Ἑβραίους ἀντιγράφοις »χάριτι ιεπ]θ«. ### English translation (Claude) No one is good but one, God the Father.” And we have shown something similar elsewhere also concerning the claim that there is someone greater than the Creator, taking the Creator to be Christ and the Father to be greater than he. He himself, then, who is so many things, “the Advocate,” “the propitiation,” “the mercy seat,” having sympathized “with our weaknesses” by having been tempted “in all” human things “in the same way, without sin,” is a “great high priest,” having offered himself as the sacrifice offered once for all, not for human beings only but for every rational being. For “apart from God he tasted death for everyone”; which in some copies of the letter to the Hebrews reads “by the grace of God.” ### Scripture references - Mark 10:18: quotation, high confidence - Heb 4:15: quotation, high confidence - Heb 4:14: quotation, high confidence - Heb 2:9: quotation, high confidence - Heb 7:27: allusion, medium confidence ### Translation notes - The quotations are Mark 10:18 (with “the Father” added), Heb 4:15, Heb 4:14, and Heb 2:9; compare 1 John 2:1–2, Rom 3:25, Heb 7:27. Origen knows both readings of Heb 2:9, χωρὶς θεοῦ (“apart from God”) and χάριτι θεοῦ (“by the grace of God”); the digital text garbles the second (“χάριτι ιεπ]θ”). The claim that Christ died for all rational beings is Origen's own speculation. “Elsewhere” is probably On First Principles. ### Citation (SBL) Origen, Comm. Jo. 1.255 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-255). ## Commentary on John 1.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-256 - Source: Preuschen 4:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On either reading of Hebrews 2:9, Christ died for all. ### Greek text εἴτε δὲ »χωρὶς »θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου«, οὐ μόνον ὑπὲρ ἀνθρώπων ἀπέθανεν, ἀλλὰ καὶ ὑπὲρ τῶν λοιπῶν λογικῶν· εἴτε »χάριτι θεοῦ »ἐγεύσατο τοῦ ὑπὲρ παντὸς θανάτους, ὑπὲρ πάντων χωρὶς θεοῦ ἀπέθανε· »χάριτι γὰρ θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου.« ### English translation (Claude) Whether “apart from God he tasted death for everyone,” he died not only for human beings but also for the other rational beings; or whether “by the grace of God he tasted death for everyone,” he died for all apart from God: “for by the grace of God he tasted death for everyone.” ### Scripture references - Heb 2:9: quotation, high confidence ### Translation notes - The quotation is Heb 2:9 in its two readings. The reasoning is compressed: on either reading Origen finds that Christ died for all except God. ### Citation (SBL) Origen, Comm. Jo. 1.256 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-256). ## Commentary on John 1.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-257 - Source: Preuschen 4:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's death extends even to the stars, which Job says are not clean before God. ### Greek text καὶ γάρ ἄτοπον ὑπὲρ ἀνθρωπίνων μὲν αὐτὸν φάσκειν ἁμαρτημάτων γεγεῦσθαι θανάτου, οὐκ ἔτι δὲ καὶ ὑπὲρ ἄλλου τινὸς παρὰ τὸν ἄνθρωπον ἐν ἁμαρτήμασι γεγενημένου, οἷον ὑπὲρ ἄστρων, οὐδὲ τῶν ἄστρων πάντως καθαρῶν ὄντων ἐνώπιον τοῦ θεοῦ, ὡς ἐν τῷ Ἰὼβ ἀνέγνωμεν· »Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ«, εἰ μὴ ἄρα ὑπερβολικῶς τοῦτο εἴρηται. ### English translation (Claude) For it would be absurd to say that he tasted death for human sins, and no longer also for any other being besides man that has come to be in sins, such as the stars, since not even the stars are wholly clean before God, as we read in Job: “And the stars are not clean before him”; unless perhaps this is said by hyperbole. ### Scripture references - Job 25:5: quotation, high confidence ### Translation notes - The quotation is Job 25:5. Origen, like many ancient writers, thought the stars were living rational beings. ### Citation (SBL) Origen, Comm. Jo. 1.257 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-257). ## Commentary on John 1.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-258 - Source: Preuschen 4:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the great high priest because he restores all things to the Father's kingdom. ### Greek text διὰ τοῦτο »μέγας« ἐστὶν »ἀρχιερεύς«, ἐπειδήπερ πάντα ἀποκαθίστησι τῇ τοῦ πατρὸς βασιλείᾳ, οἰκονομῶν τὰ ἐν ἑκάστῳ τῶν γενητῶν ἐλλιπῆ ἀναπληρωθῆναι πρὸς τὸ χωρῆσαι δόξαν πατρικήν. ### English translation (Claude) For this reason he is a “great high priest,” since he restores all things to the kingdom of the Father, arranging that what is lacking in each of the things that have come to be is filled up, so that they may receive the Father's glory. ### Scripture references - Heb 4:14: allusion, high confidence - 1 Cor 15:24: allusion, medium confidence - Acts 3:21: echo, low confidence ### Translation notes - The allusions are Heb 4:14 and 1 Cor 15:24; compare Acts 3:21. ### Citation (SBL) Origen, Comm. Jo. 1.258 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-258). ## Commentary on John 1.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-259 - Source: Preuschen 4:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is also called Judah, so that those who are Jews inwardly are named after him. ### Greek text οὑτος ὁ ἀρχιερεὺς κατά τινα ἑτέραν παρὰ τὰ εἰρημένα ἐπίνοιαν »Ἰούδας« ὀνομάζεται, ἴνα οἱ ἐν κρυπτῷ Ἰουδαῖοι μὴ ἀπὸ τοῦ υἱοῦ Ἰακὼβ Ἰούδα Ἰουδαῖοι χρηματίζωσιν, ἀλλὰ ἀπὸ τούτου, ὄντες αὐτοῦ ἀδελφοὶ καὶ αἰνοῦντες αὐτόν, ἀντιλαμβανόμενοι τῆς ἐλευθερίας, ἣν ἠλευθέρωνται ὑπʼ αὐτοῦ ῥυσθέντες ἀπὸ τῶν ἐχθρῶν, αὐτοῦ τὰς χεῖρας αὐτοῦ τῷ νότῳ αὐτῶν ἐπιθέντος καὶ ὑποτάξαντος αὐτούς. ### English translation (Claude) This high priest, according to another aspect besides those mentioned, is named “Judah,” so that those who are Jews inwardly may be called Jews not after Judah the son of Jacob but after him, being his brothers and praising him, grasping the freedom with which they have been set free by him, rescued from their enemies, when he put his hands on their backs and subdued them. ### Scripture references - Gen 49:8: allusion, high confidence - Rom 2:29: allusion, high confidence - Gal 5:1: echo, medium confidence ### Translation notes - The allusions are Gen 49:8 LXX (“Judah, your brothers shall praise you; your hands shall be on the back of your enemies”), Rom 2:29, and Gal 5:1. “Their backs” refers to the enemies. ### Citation (SBL) Origen, Comm. Jo. 1.259 (Preuschen 4:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-259). ## Commentary on John 1.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-260 - Source: Preuschen 4:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is also Jacob and Israel, and believers take these names from him. ### Greek text ἀλλὰ καὶ πτερνίσας τὴν ἀντικειμένην ἐνέργειαν μόνος τε ὁρῶν τὸν πατέρα καί, ὅτε ἄνθρωπος γεγένηται, »Ἰακώβ« ἐστι καὶ »Ἰσραήλ«· ἀφʼ οὑ, ὥσπερ γινόμεθα φῶς, φωτὸς ὄντος τοῦ κόσμου, οὕτως Ἰακὼβ καλουμένου »Ἰακὼβ« καὶ Ἰσραὴλ ὀνομαζομένου »Ἰσραήλ«. ### English translation (Claude) But also, having supplanted the opposing power, and alone seeing the Father, when he became a man he is “Jacob” and “Israel.” From him, just as we become light because he is the light of the world, so we are called “Jacob” because he is called Jacob, and “Israel” because he is named Israel. ### Scripture references - Gen 27:36: allusion, medium confidence - John 6:46: allusion, high confidence - John 8:12: allusion, high confidence - Matt 5:14: allusion, medium confidence ### Translation notes - The allusions are Gen 27:36 (Jacob as “supplanter”), John 6:46, John 8:12, and Matt 5:14. “Israel” was commonly interpreted as “a man (or mind) seeing God”. ### Citation (SBL) Origen, Comm. Jo. 1.260 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-260). ## Commentary on John 1.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-261 - Source: Preuschen 4:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is called David, who fought the Lord's wars, and a rod for those who need harsher discipline. ### Greek text Ἔτι δὲ παραλαμβάνει τὴν βασιλείαν ἀπὸ βασιλέως, ὅν ἑαυτοῖς ἐβασίλευσαν οἱ υἱοὶ Ἱσραὴλ καὶ †οὐ διὰ τοῦ θεοῦ ἄρξαντες αὐτὸν καὶ μὴ γνωρίσαντες τῷ θεῷ, πολέμους τε τοῦ κυρίου ἑτοιμάζει εἰρήνην τῷ υἱῷ αὐτοῦ, λαῷ· τάχα δὲ διὰ τοῦτο »Δαβὶδ« προσαγορεύεται καὶ μετὰ ταῦτα »ῥάβδος« τοῖς δεομένοις ἐπιπόνου καὶ σκληροτέρας ἀγωγῆς καὶ μὴ ἐμπαρεσχηκόσιν ἑαυτοὺς τῇ ἀγάπῃ καὶ τῇ πραότητι τοῦ πατρός. ### English translation (Claude) Further, he receives the kingdom from the king whom the sons of Israel made king for themselves, … not through God, having made him ruler and not having made it known to God; and he wages the wars of the Lord and prepares peace for his son, the people. Perhaps for this reason he is called “David,” and afterward “rod” for those who need a toilsome and harsher discipline and have not given themselves to the love and gentleness of the Father. ### Scripture references - Hos 8:4: allusion, high confidence - 1 Sam 25:28: allusion, medium confidence - 1 Chr 22:9: allusion, medium confidence - Isa 11:1: allusion, medium confidence - 1 Cor 4:21: echo, medium confidence ### Translation notes - The allusions are Hos 8:4 LXX, 1 Sam 18:17 and 25:28, 1 Chr 22:8–10 (David prepares peace for Solomon), and Isa 11:1, 1 Cor 4:21. The editor marks the text as corrupt (†) before “not through God”. ### Citation (SBL) Origen, Comm. Jo. 1.261 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-261). ## Commentary on John 1.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-262 - Source: Preuschen 4:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a rod, Christ comes forth from his prior state. ### Greek text διὰ τοῦτο ἐὰν »ῥάβδος« καλῆται, ἐξελεύσεται· οὐ γὰρ μένει ἐν αὐτῷ, ἀλλʼ ἔξω τῆς προηγουμένης καταστάσεως εἶναι δοκεΐ. ### English translation (Claude) For this reason, if he is called a “rod,” he will “come forth”; for he does not remain in himself, but seems to be outside his former state. ### Scripture references - Isa 11:1: allusion, high confidence ### Translation notes - The allusion is Isa 11:1 LXX (“a rod shall come forth from the root of Jesse”). ### Citation (SBL) Origen, Comm. Jo. 1.262 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-262). ## Commentary on John 1.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-263 - Source: Preuschen 4:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is first a rod of correction and then a flower for those he corrects. ### Greek text ἐξελθὼν δὲ καὶ γενόμενος »ῥάβδος« οὐ μένει »ῥάβδος«, ἀλλὰ μετὰ τὴν »ῥάβδον« »ἄνθος« γίνεται ἀναβαῖνον, καὶ πέρας τοῦ εἰναι »ῥάβδος« τὸ »ἄνθος« ἀποδείκνυται τοῖς διὰ τοῦ αὐτὸν γεγονέναι »ῥάβδον« ἐπισκοπῆς τετευχόσιν· ἐπισκέψεται γὰρ ὁ θεὸς »ἐν ῥάβδῳ«, τῷ χριστῷ, »τὰς ἀνομίας αὐτῶν«, ὧν ἐπισκέψεται. τὸ δὲ ἔλεος οὐ διασκεδάσει ἀπʼ αὐτοῦ· αὐτὸν γὰρ ἐλεεῖ, ὅτε οὕς βούλεται ὁ υἱὸς ἐλεεῖσθαι ὁ πατὴρ ἐλεεῖ. ἔστι δὲ καὶ μὴ ἐπὶ τῶν αὐτῶν λαμβάνειν »ῥάβδον« αὐτὸν γίνεσθαι καὶ »ἄνθος«, ἀλλὰ ῥάβδον‘ μὲν τοῖς δεομένοις κολάσεως, »ἄνθος« δὲ τοῖς σωζομένοις· βέλτιον δʼ οἶμαι τὸ πρότερον. ### English translation (Claude) But having come forth and become a “rod,” he does not remain a “rod,” but after the “rod” he becomes a “flower” that rises up; and the “flower” is shown as the goal of his being a “rod” to those who have received visitation through his having become a “rod.” For God will visit with a rod, that is, with Christ, “their lawless deeds,” those whom he will visit; but his mercy he will not scatter from him. For he has mercy on him, when the Father has mercy on those whom the Son wishes to receive mercy. It is also possible to take it that he becomes “rod” and “flower” not for the same people, but “rod” for those who need punishment and “flower” for those who are being saved; but I think the former is better. ### Scripture references - Isa 11:1: allusion, high confidence - Ps 89:32–33 (88:33-Ps LXX): quotation, high confidence ### Translation notes - The quotations and allusions are Isa 11:1 LXX and Ps 89:32–33 (88:33–34 LXX). The phrase about the Father having mercy is compressed; translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 1.263 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-263). ## Commentary on John 1.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-264 - Source: Preuschen 4:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All who meet Christ as a rod will meet him as a flower, but the perfect receive his fruit beyond the flower. ### Greek text πλὴν τοῦτο προσθετέον κατὰ τὸν τόπον, ὅτι τάχα διὰ τὸ τέλος, εἴ τινι μὲν γίνεται »ῥάβδος«, ἔσται πάντως »ἄνθος«, οὐ μὴν εἴ τινι »ἄνθος«, ἐκείνῳ πάντως καὶ »ῥάβδος«· εἰ μὴ ἄρα, ἐπεί έστιν Ι ἄνθος τελειότερον τοῦ ἄνθους, καὶ τοῦ ἀνθεῖν έπὶ τῶν μηδέπω τελείως καρποφορούντων ὀνομαζομένου, οἱ τέλειοι τὸ ὑπὲρ τὸ ἄνθος χωροῦσι τοῦ χριστοῦ, οἱ δὲ ῥάβδου αὐτοῦ πεπειραμένοι ἅμα τῇ ῥάβδῳ οὐ τῆς τελειότητος αὐτοῦ ἀλλὰ τοῦ ἄνθους τοῦ πρὸ τῶν καρπῶν αὐτοῦ μεταλήψονται. ### English translation (Claude) But this must be added on the passage: perhaps because of the end, if he becomes a “rod” to someone, he will certainly be a “flower,” but not, if he is a “flower” to someone, will he certainly also be a “rod” to him; unless, since there is something more perfect than the flower (the flower being named from blossoming in those who do not yet bear fruit perfectly), the perfect receive what is beyond the flower of Christ, while those who have experienced his rod will, along with the rod, share not in his perfection but in the flower that comes before his fruits. ### Translation notes - A stray page marker “Ι” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 1.264 (Preuschen 4:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-264). ## Commentary on John 1.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-265 - Source: Preuschen 4:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is called a stone because he is part of the building of living stones. ### Greek text τελευταῖον πρὸ τοῦ »λόγου« ἦν »λίθος« ὁ χριστός, ἀποδοκιμαζόμενος ὑπὸ τῶν οἰκοδόμων καὶ εἰς κεφαλὴν γωνίας κατατασσόμενος· ἐπεὶ γὰρ λίθοι ζῶντες οἰκοδομοῦνται ἐπὶ θεμελίῳ ἐτέροις λίθοις τῶν ἀποστόλων καὶ προ- »φητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ‘ τοῦ κυρίου ἡμῶν, διὰ τὸ εἶναι αὐτὸν μέρος τῆς ἐκ λίθων ζώντων »ἐν χώρᾳ ζώντων« οἰκοδομῆς »λίθος« προσαγορεύεται. ### English translation (Claude) Lastly, before “the Word,” Christ was the “stone,” rejected by the builders and set as the head of the corner. For since living stones are built on the foundation of other stones, the apostles and prophets, Christ Jesus our Lord himself being the cornerstone, he is called a “stone” because he is part of the building made of living stones “in the land of the living.” ### Scripture references - Ps 118:22 (117:22 LXX): allusion, high confidence - 1 Pet 2:5: allusion, high confidence - Eph 2:20: allusion, high confidence - Ps 116:9 (114:9 LXX): echo, medium confidence ### Translation notes - The allusions are Ps 118:22 (117:22 LXX), 1 Pet 2:5, Eph 2:20, and Ps 116:9 (114:9 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.265 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-265). ## Commentary on John 1.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-266 - Source: Preuschen 4:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen has listed Christ's many titles to correct those who consider only the title “Word.” ### Greek text Ταῦτα δὲ ἡμῖν πάντα εἴρηται τὸ τῶν πολλῶν ἀποκληρωτικὸν καὶ ἀβασάνιστον ἐλέγξαι βουλομένοις, ὅτι τοσούτων ὀνομάτων εἰς αὐτὸν ἀναφερομένων ἵστανται ἐπὶ μόνης τῆς λόγος‘ ὀνομασίας, οὐκ ἐξετάζοντες, τί δήποτε λόγος εἶναι θεὸς ἐν ἀρχῇ πρὸς τὸν πατέρα διʼ οὗ τὰ πάντα ἐγένετο, ἀναγέγραπται »ὁ υἱὸς τοῦ θεοῦ«. ### English translation (Claude) All this we have said wishing to refute the arbitrary and unexamined opinion of the many, who, though so many names are referred to him, stop at the one name “Word” alone, without examining why ever “the Son of God” is recorded as being the Word, God, in the beginning with the Father, through whom all things came to be. ### Scripture references - John 1:1–3: allusion, high confidence ### Translation notes - The allusion is John 1:1–3. ### Citation (SBL) Origen, Comm. Jo. 1.266 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-266). ## Commentary on John 1.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-267 - Source: Preuschen 4:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is called the Word because he removes what is irrational in us and makes us truly rational. ### Greek text Ὥσπερ τοίνυν παρὰ τὴν ἐνέργειαν ἐκ τοῦ φωτίζειν τὸν κόσμον, οὗ φῶς ἐστι, »φῶς κόσμου« προσαγορεύεται, καὶ παρὰ τὸ ποιεῖν ἀποτίθεσθαι τὴν νεκρότητα τοὺς γνησίως αὐτῷ προσιόντας καὶ ἀναλαμβάνειν καινότητα ζωῆς ἀνισταμένους »ἀνάστασις« καλεῖται, καὶ παρʼ ἑτέραν πρᾶξιν »ποιμὴν« καὶ »διδάσκαλος« καὶ »βασιλεύς«, »βέλος τε ἐκλεκτὸν« καὶ »δοῦλος«, πρὸς τούτοις »παρά- »κλητος« καὶ »ἱλασμὸς« καὶ »ἱλαστήριον«, οὕτως καὶ »λόγος«, καὶ πάν ἄλογον ἡμῶν περιαιρῶν καὶ κατὰ ἀλήθειαν λογικοὺς κατασκευάζων, πάντα εἰς δόξαν θεοῦ πράττοντας μέχρι τοῦ ἐσθίειν καὶ τοῦ πίνειν, εἰς δόξαν θεοῦ ἐπιτελοῦντας διὰ τὸν λόγον καὶ τὰ κοινότερα καὶ τὰ τελειότερα τοῦ βίου ἔργα. ### English translation (Claude) Just as, then, from the activity of enlightening the world, of which he is the light, he is called “light of the world”; and from making those who genuinely come to him put off deadness and take up newness of life as they rise, he is called “resurrection”; and from another activity “shepherd” and “teacher” and “king,” “chosen arrow” and “servant,” and besides these “Advocate” and “propitiation” and “mercy seat”: so too he is called “Word,” taking away everything irrational in us and making us truly rational, doing all things for the glory of God, down to eating and drinking, and performing through the Word, to the glory of God, both the more common and the more perfect works of life. ### Scripture references - John 8:12: allusion, high confidence - John 11:25: allusion, high confidence - Rom 6:4: allusion, high confidence - 1 Cor 10:31: allusion, high confidence ### Translation notes - The allusions are John 8:12, John 11:25, Rom 6:4, and 1 Cor 10:31. Origen plays on λόγος (“Word”, “reason”), ἄλογον (“irrational”), and λογικούς (“rational”). ### Citation (SBL) Origen, Comm. Jo. 1.267 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-267). ## Commentary on John 1.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-268 - Source: Preuschen 4:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sharing in Christ, we become rational in a divine way. ### Greek text εἰ γὰρ μετέχοντες αὐτοῦ ἀνιστάμεθα καὶ φωτιζόμεθα, τάχα δὲ καὶ ποιμαινόμεθα ἢ βασιλευόμεθα, δῆλον ὅτι καὶ ἐνθέως λογικοὶ γινόμεθα, τὰ ἐν ἡμῖν ἄλογα καὶ τὴν νεκρότητα ἀφανίζοντος αὐτοῦ, καθʼ ὅ »λόγος« ἐστὶ καὶ »ἀνάστασις«. ### English translation (Claude) For if by sharing in him we rise and are enlightened, and perhaps also are shepherded or ruled as by a king, it is clear that we also become rational in a divine way, as he does away with what is irrational in us and with our deadness, inasmuch as he is “Word” and “resurrection.” ### Scripture references - John 11:25: allusion, medium confidence ### Translation notes - The allusion is John 11:25. ### Citation (SBL) Origen, Comm. Jo. 1.268 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-268). ## Commentary on John 1.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-269 - Source: Preuschen 4:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All people may share in the Word, who is near them, in their mouth and heart. ### Greek text ἐπίστησον δὲ εἰ μετέχουσί πως αὐτοῦ πάντες ἄνθρωποι, καθʼ ὅ λόγος ἐστί. διόπερ ζητεῖσθαι οὐκ ἔξω τῶν ζητούντων ὑπὸ τῶν εὑρεῖν αὐτὸν προαιρουμένων διδάσκει ἡμᾶς ὁ ἀπόστολος, λέγων· »Μὴ εἴπῃς »ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν; τοῦτʼ ἔστι »Χριστὸν καταγαγεῖν· ἢ Τίς καταβήσεται »ἔστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς »σου τὸ ῥῆμά ἐστι σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·« ### English translation (Claude) But consider whether all human beings share in him in some way, inasmuch as he is Word. That is why the apostle teaches us that he is sought not outside those who seek, by those who choose to find him, when he says: “Do not say in your heart, ‘Who will ascend into heaven?’, that is, to bring Christ down; or ‘Who will descend into the abyss?’, that is, to bring Christ up from the dead. But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart,’” ### Scripture references - Rom 10:6–8: quotation, high confidence - Deut 30:12–14: allusion, medium confidence ### Translation notes - The quotation is Rom 10:6–8 (quoting Deut 30:12–14). The digital text is garbled (“καρδίκᾳ”, “εἰς τὸν;”), translated by the sense of the Pauline text. ### Citation (SBL) Origen, Comm. Jo. 1.269 (Preuschen 4:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-269). ## Commentary on John 1.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-270 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those in whom reason is not yet developed have no sin; those who share in the Word and act against it do. ### Greek text ὡς τοῦ αὐτοῦ ὄντος Χριστοῦ καὶ ῥήματος τοῦ ζητουμένου. ἀλλὰ καὶ ὅτε αὐτός φησιν ὁ κύριος· »Εἰ μὴ ἠλθον καὶ ἐλάλησα αὐτοῖς, »ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρ- »τίας αὐτῶν«, οὐκ ἄλλο νοητέον ἢ ὅτι ὁ λόγος φησίν, οἷς οὐδέπω· συμπεπλήρωται μὴ εἶναι ἁμαρτίαν, τούτους δὲ ἐνόχους αὐτῆς τυγχάνειν, οἳ ἂν μετεσχηκότες ἤδη αὐτοῦ πράττωσι παρὰ τὰς ἐννοίας τὰς ἐξ ὧν οὗτος ἐν ἡμῖν συμπληροῦται, καὶ μόνως οὕτως ἀληθὲς τὸ »Εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν.« ### English translation (Claude) since Christ and the word that is sought are the same. And also when the Lord himself says, “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin,” nothing else must be understood than that the Word says that those in whom he has not yet been completed have no sin, but that those are liable to it who, having already shared in him, act against the notions from which he is completed in us; and only thus is it true that “If I had not come and spoken to them, they would not have sin.” ### Scripture references - John 15:22: quotation, high confidence ### Translation notes - The quotation is John 15:22. The “notions” (ἔννοιαι) are the common moral concepts that form reason in a person. ### Citation (SBL) Origen, Comm. Jo. 1.270 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-270). ## Commentary on John 1.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-271 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the saying referred to the visible Jesus, everyone before his coming would be sinless, which is absurd. ### Greek text φέρε γὰρ ἐπὶ Ἰησοῦ τοῦ ὁρατοῦ, ὡς οἱ πολλοὶ οἰήσονται, τοῦτʼ ἐξεταζέσθω· πῶς δὲ ἀληθὲς τὸ μὴ ἔχειν ἁμαρτίαν τούτους, οἷς οὐκ ἐλήλθε; πάντες γὰρ οἱ πρὸ τῆς ἐπιδημίας τοῦ σωτῆρος ἔσονται ἁμαρτίας πάσης ἀπολελυμένοι, ἐπεὶ οὐκ ἐληλύθει ὁ βλεπόμενος κατὰ σάρκα Ἰησοῦς. ### English translation (Claude) For come, let this be examined with regard to the visible Jesus, as the many will suppose: how is it true that those to whom he did not come have no sin? For all who lived before the Savior's coming will be free of every sin, since Jesus, seen according to the flesh, had not yet come. ### Scripture references - John 15:22: allusion, high confidence ### Translation notes - The allusion is John 15:22. ### Citation (SBL) Origen, Comm. Jo. 1.271 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-271). ## Commentary on John 1.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-272 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On that reading, all who never heard of Christ would be sinless and not subject to judgment. ### Greek text ἀλλὰ καὶ πάντες, οἷς οὐδαμῶς ἀνηγγέλη περὶ αὐτοῦ, οὐχ ἕξουσιν ἁμαρτίαν, καὶ δῆλον ὅτι οἱ μὴ ἔχοντες ἁμαρτίαν κρίσει οὐχ ### English translation (Claude) And also all to whom nothing at all was announced about him will not have sin, and clearly those who do not have sin are not subject to judgment. ### Translation notes - The sentence ends in 1.273. ### Citation (SBL) Origen, Comm. Jo. 1.272 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-272). ## Commentary on John 1.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-273 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason in humans is either the ordinary reason of adults or the perfect reason found only in the perfect. ### Greek text ὑπόκεινται. »λόγος« δὲ ὁ ἐν ἀνθρώποις, οὗ μετέχειν εἰρήκαμεν τὸ γένος ἡμῶν, διχῶς λέγεται, ἤτοι κατὰ τὴν συμπλήρωσιν τῶν ἐννοιῶν, ἥτις ἐν παντὶ τῷ ὑπερβεβηκότι τὸν παῖδα τυγχάνει, ὑπεξαιρουμένων τῶν τεράτων, ἢ κατὰ τὴν ἀκρότητα, ἥτις έν μόνοις τοῖς τελείοις εὑρίσκεται. ### English translation (Claude) But the “word” in human beings, in which we have said our race shares, is spoken of in two ways: either according to the completion of the notions, which occurs in everyone who has passed beyond childhood, prodigies excepted, or according to its highest point, which is found only in the perfect. ### Translation notes - The digital text reads τὸν παρῖδα for τὸν παῖδα (“childhood”) and repeats μένων. “Prodigies” renders τεράτων, perhaps “monstrous exceptions” (those whose reason fails to develop). ### Citation (SBL) Origen, Comm. Jo. 1.273 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-273). ## Commentary on John 1.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-274 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying about sin refers to ordinary reason, the saying about thieves and robbers to perfect reason. ### Greek text κατὰ μὲν οὖν τὸ πρότερον τὸ »Εἰ μὴ ἠλθον καὶ ἐλάλησα »αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν« τὰ ῥητὰ ἐκδεκτέον· κατὰ δὲ τὸ δεύτερον· »Πάντες ὅσοι πρὸ ἐμοῦ ἦλθον, κλέπται εἰσὶ καὶ λῃσταί, καὶ οὐκ »ἤκουσεν αὐτῶν τὰ πρόβατα.« ### English translation (Claude) According to the first, then, the words “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin” must be taken; and according to the second: “All who came before me are thieves and robbers, and the sheep did not listen to them.” ### Scripture references - John 15:22: quotation, high confidence - John 10:8: quotation, high confidence ### Translation notes - The quotations are John 15:22 and John 10:8. ### Citation (SBL) Origen, Comm. Jo. 1.274 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-274). ## Commentary on John 1.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-275 - Source: Preuschen 4:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before reason is perfected, human thoughts are imperfect; the incarnate Word matches the first stage, the divine Word the second. ### Greek text πρὸ γὰρ τῆς τελειώσεως τοῦ λόγου πάντα ψεκτὰ τὰ ἐν ἀνθρώποις, ἅτε ἐνδεῆ καὶ ἐλλιπῆ, οἷς τελείως οὐχ ὑπακούει τὰ ἐν ἡμῖν ἄλογα, »πρόβατα« τροπικώτερον εἰρημένα. καὶ τάχα κατὰ μὲν τὸ πρότερον »Ὁ λόγος σάρξ ἐγένετο«, κατὰ δὲ τὸ δεύτερον »Θεὸς ἦν ὁ λόγος‘. ### English translation (Claude) For before the perfecting of the word, everything in human beings is blameworthy, being deficient and lacking; the irrational elements in us, called “sheep” in a more figurative way, do not perfectly obey them. And perhaps according to the first “The Word became flesh,” and according to the second “The Word was God.” ### Scripture references - John 1:14: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - The quotations are John 1:14 and John 1:1. ### Citation (SBL) Origen, Comm. Jo. 1.275 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-275). ## Commentary on John 1.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-276 - Source: Preuschen 4:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether, in the believer, the Word passes by stages from flesh back to its divine state. ### Greek text τούτῳ δʼ ἀκόλουθόν ἐστι ζητεῖν εἴ τι ἔστι μεταξὺ τοῦ »Ὁ λόγος σάρξ ἐγένετο« καὶ »Θεὸς ἠν ὁ λόγος‘ ἐν τοῖς ἀνθρωπίνοις ἰδεῖν, οἷον ἀναστοιχειουμένου τοῦ λόγου ἀπὸ τοῦ γεγονέναι αὐτὸν σάρκα καὶ κατὰ βραχὺ λεπτυνομένου, ἕως γένηται, ὅπερ ἦν ἐν ἀρχῇ, θεὸς λογος ὁ πρὸς τὸν πατέρα· οὗ λόγου τὴν δόξαν εἶδεν ὁ Ἰωάννης ἀληθῶς μονογενοῦς ὡς ἀπὸ πατρός. ### English translation (Claude) It follows from this to inquire whether there is something between “The Word became flesh” and “The Word was God” to be seen in human matters, as though the Word were being resolved back from having become flesh and little by little refined, until it becomes what it was in the beginning, God the Word who is with the Father; the glory of which Word John saw, truly the glory of the Only-begotten as from the Father. ### Scripture references - John 1:14: quotation, high confidence - John 1:1–2: quotation, high confidence ### Translation notes - The quotations and allusions are John 1:14 and John 1:1–2. ### Citation (SBL) Origen, Comm. Jo. 1.276 (Preuschen 4:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-276). ## Commentary on John 1.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-277 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the Word because, as speech reveals the mind, he reveals the Father whom no creature can reach without him. ### Greek text Δύναται δὲ καὶ ὁ λόγος >ὁ υἱὸς< εἶναι παρὰ τὸ ἀπαγγέλλειν τὰ κρύφια τοῦ πατρὸς ἐκείνου, ἀνάλογον τῷ καλουμένῳ υἱῷ »λόγῳ« »νοῦ« τυγχάνοντος. ὡς γὰρ ὁ παρʼ ἡμῖν λόγος ἄγγελός ἐστι τῶν ὑπὸ τοῦ νοῦ ὁρωμένων. οὕτως ὁ τοῦ θεοῦ λόγος, ἐγνωκὼς τὸν πατέρα, οὐδενὸς τῶν γενητῶν προσβαλεῖν αὐτῷ χωρὶς ὁδηγοῦ δυναμένου, ἀποκαλύπτει ὃν ἔγνω πατέρα. ### English translation (Claude) The Son can also be the Word because he announces the hidden things of that Father, by analogy with the Word, which is called Son, being the Word of the mind. For just as the word in us is a messenger of the things seen by the mind, so the Word of God, having known the Father, since none of the things that have come to be can approach him without a guide, reveals the Father whom he knew. ### Scripture references - Matt 11:27: echo, medium confidence ### Translation notes - The clause “by analogy … mind” is confused in the digital text; translated by the evident sense. ### Citation (SBL) Origen, Comm. Jo. 1.277 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-277). ## Commentary on John 1.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-278 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Word, Christ reveals the Father, is the Angel of great counsel, and rides the white horse of Revelation. ### Greek text »Οὐδεὶς γὰρ ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ·« καὶ καθʼ ὃ »λόγος« ἐστί, »μεγάλης« τυγχάνει »βουλῆς ἄγγελος(( ὤν, οὗ ἐγενήθη ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ«· ἐβασίλευσε γὰρ διὰ τοῦ πεπονθέναι τὸν σταυρόν. ἐν δὲ τῇ Ἀποκαλύψει ἐπὶ λευκοῦ ἵππου καθέζεσθαι λέγεται λόγος πιστὸς καὶ ἀληθινός, ὡς οἶμαι, παριστὰς τὸ σαφὲς τῆς φωνῆς, ᾡ ὀχεῖται ὁ ἡμῖν ἐπιδημῶν ἀληθείας λόγος. ### English translation (Claude) “For no one has known the Father except the Son, and anyone to whom the Son reveals him.” And inasmuch as he is “Word,” he is the “Angel of great counsel,” “whose rule came to be upon his shoulder”; for he reigned by having suffered the cross. And in the Revelation “the Word, faithful and true,” is said to sit on a white horse, representing, I think, the clarity of the voice on which the Word of truth that comes to us rides. ### Scripture references - Matt 11:27: quotation, high confidence - Isa 9:6 (9:5 LXX): quotation, high confidence - Rev 19:11–13: allusion, high confidence ### Translation notes - The quotations and allusions are Matt 11:27, Isa 9:6 (9:5 LXX), and Rev 19:11–13. ### Citation (SBL) Origen, Comm. Jo. 1.278 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-278). ## Commentary on John 1.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-279 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Scripture “horse” often stands for the voice that carries God's teaching. ### Greek text οὐ τοῦ παρόντος δὲ καιροῦ δεῖξαι, ὅτι ἐπὶ τῆς φωνῆς πολλαχοῦ τῆς γραφῆς, έν ᾑ ἐστι τὰ προκείμενα, διʼ ὧν ὠφελούμεθα θείων μαθημάτων ἀκροώμενοι, κεῖται ἡ >ἵππος< προσηγορία. μόνον δὲ ἑνὸς καὶ δευτέρου ὑπομηστέον, τοῦ »Ψευδὴς »ἵππος εἰς σωτηρίαν«καὶ » Οὗτοι ἐν ἅρμασι καὶ οὗτοι ἐν ἵπποις, »ἡμεῖς δὲ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα.« ### English translation (Claude) It is not the right time now to show that in many places of Scripture the name “horse” is used of the voice, in which are the things set before us, through which, hearing divine teachings, we are benefited. We need only recall one or two: “A horse is a false hope for salvation,” and “Some in chariots and some in horses, but we will be magnified in the name of the Lord our God.” ### Scripture references - Ps 33:17 (32:17 LXX): quotation, high confidence - Ps 20:7 (19:8 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 33:17 (32:17 LXX) and Ps 20:7 (19:8 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.279 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-279). ## Commentary on John 1.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-280 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen examines the common use of Psalm 45:1 about the Father uttering the Word. ### Greek text τὸ δὲ » Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργα μου »τῷ βασιλεῖ« ἐν τεσσαρακοστῷ τετάρτῳ ψαλμῷ ἀναγεγραμμένον. συνεχέστατα ὑπὸ τῶν πολλῶν φερόμενον ὡς νενοημένον, ἡμῖν οὐκ ἀβασάνιστον ἐατέον. ἔστω γὰρ τὸν πατέρα ταῦτα λέγειν. ### English translation (Claude) But the words “My heart has belched forth a good word; I speak my works to the king,” recorded in the forty-fourth psalm, and very constantly cited by the many as if understood, we must not leave unexamined. For let it be granted that the Father says them. ### Scripture references - Ps 45:1 (44:2 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 45:1 (44:2 LXX), called by Origen the forty-fourth psalm. “Belched forth” renders ἐξηρεύξατο literally; Origen comments on the word in 1.283. ### Citation (SBL) Origen, Comm. Jo. 1.280 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-280). ## Commentary on John 1.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-281 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the “word” in the psalm is taken plainly, God's “heart” would be a bodily part, which is absurd. ### Greek text τίς οὖν ἡ καρδία αὐτοῦ, ἵνα ἀκολούθως τῇ καρδίᾳ »ὁ ἀγαθὸς λόγος« φανῇ; εἰ γὰρ ὁ »λόγος« οὐ δεῖται διηγήσεως, ὡς ἐκεῖνοι ὑπολαμβάνουσι, δῆλον ὅτι οὐδʼ ἡ »καρδία«· ὅπερ ἐστὶν ἀτοπώτατον, νομίζειν τὴν καρδίαν ὁμοίως τῇ ἐν τῷ ἡμετέρῳ σώματι εἶναι μέρος τοῦ θεοῦ. ### English translation (Claude) What, then, is his heart, so that the “good word” may appear in keeping with the heart? For if the “word” needs no explanation, as they suppose, clearly neither does the “heart”; but it is most absurd to think that the heart is a part of God as in our body. ### Scripture references - Ps 45:1 (44:2 LXX): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 1.281 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-281). ## Commentary on John 1.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-282 - Source: Preuschen 4:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's “heart” means his power of thought and purpose, and the Word announces it. ### Greek text ἀλλʼ ὑπομνηστέον αὐτοὺς ὅτι ὥσπερ χεὶρ καὶ βραχών καὶ δάκτυλος ὀνομάζεται θεοῦ, οὐκ ἐρειδόντων ἡμῶν τὴν διάνοιαν εἰς ψιλὴν τὴν λέξιν, ἀλλʼ ἐξεταζόντων πῶς ταῦτα ὑγιῶς ἐκλαμβάνειν καὶ ἀξίως θεοῦ δεῖ, οὕτως καὶ τὴν καρδίαν τοῦ θεοῦ τὴν νοητικὴν αὐτοῦ καὶ προθετικὴν περὶ τῶν ὅλων δύναμιν ἐκληπτέον, τὸν δὲ λόγον τῶν ἐν ἐκείνῃ τὸ ἀπαγγελτικόν. ### English translation (Claude) But we must remind them that, just as a hand and an arm and a finger of God are named, and we do not fix our understanding on the bare expression but examine how these must be taken soundly and worthily of God, so too the heart of God must be taken as his power of thinking and of purposing concerning the universe, and the Word as that which announces what is in it. ### Citation (SBL) Origen, Comm. Jo. 1.282 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-282). ## Commentary on John 1.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-283 - Source: Preuschen 4:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father “belches forth” the Word as he breathes out the truths of his mind, making their imprint in the Son. ### Greek text τίς δὲ ἀπαγγέλλει τὴν βουλὴν τοῦ πατρὸς τοῖς τῶν γενητῶν ἀξίοις καὶ παρʼ αὐτοὺς γεγενημένος ἢ ὁ σωτήρ; τάχα δὲ καὶ οὐ μάτην τὸ »Ἐξηρεύξατος«· μυρία γὰρ ἕτερα ἐδύνατο λέγεσθαι ἀντὶ τοῦ »Ἐξηρεύξατο«· »προέβαλεν ἡ καρδία μου λόγον »ἀγαθόν«, »ἐλάλησεν ἡ καρδία μου λόγον ἀγαθόν«· ἀλλὰ μήποτε ὥσπερ πνεύματός τινος ἀποκρύφου εἰς φανερὸν πρόοδός ἐστιν ἡ ἐρυγὴ τοῦ ἐρευγομένου, οἱονεὶ διὰ τούτου ἀναπνέοντος, οὕτω τὰ τῆς ἀληθείας θεωρήματα οὐ συνέχων ὁ πατὴρ ἐρεύγεται καὶ ποιεῖ τὸν τύπον αὐτῶν ἐν τῷ λόγῳ, καὶ διὰ τοῦτο εἰκόνι καλουμένῳ τοῦ ἀοράτου θεοῦ. καὶ ταῦτα μέν, ἵνα συμπεριφερόμενοι τῇ τῶν πολλῶν ἐκδοχῇ παραδεξώμεθα ἀπὸ τοῦ πατρὸς λέγεσθαι τὸ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν.« ### English translation (Claude) And who announces the Father's counsel to those of the created beings who are worthy of it, and who has come among them, but the Savior? And perhaps “belched forth” is not said without purpose; for countless other things could have been said instead of “belched forth”: “my heart put forth a good word,” “my heart spoke a good word.” But perhaps, just as a belch is the coming forth into the open of some hidden air of the one who belches, as though he breathed out through it, so the Father, not holding in the contemplations of truth, belches them forth and makes their imprint in the Word, and for this reason he is called the image of the invisible God. These things we have said so that, going along with the interpretation of the many, we may accept that “My heart has belched forth a good word” is said by the Father. ### Scripture references - Ps 45:1 (44:2 LXX): quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotation is Ps 45:1 (44:2 LXX); the allusion is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 1.283 (Preuschen 4:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-283). ## Commentary on John 1.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-284 - Source: Preuschen 4:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The speaker of Psalm 45:1 may be the prophet, not the Father. ### Greek text Οὐ πάντη δὲ αὐτοῖς παραχωρητέον ὡς ὁμολογουμένως ταῦτα ἀπαγγέλλοντος τοῦ θεοῦ. διὰ τί γὰρ οὐχὶ ὁ προφήτης ἔσται λέγων, πληρωθεὶς τοῦ πνεύματος καὶ προφερόμενος λόγον ἀγαθὸν περὶ προφητείας τῆς περὶ Χριστοῦ, συνέχειν αὐτὸν οὐ δυνάμενος, τὸ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργα μου τῷ »βασιλεῖ· ἡ γλῶσςά μου κάλαμος γραμματέως ὀξυγράφου· ὡραῖος »κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων«· εἶτα πρὸς αὐτὸν τὸν χριστόν· »Ἐξεχύθη ἡ χάρις ἐν χείλεςί σου«; ### English translation (Claude) But we must not concede to them entirely, as if it were agreed that God announces these things. For why should it not be the prophet who says, filled with the Spirit and bringing forth a good word about the prophecy concerning Christ, unable to hold it in, “My heart has belched forth a good word; I speak my works to the king; my tongue is the pen of a swift scribe. You are beautiful beyond the sons of men”; and then to Christ himself: “Grace has been poured out on your lips”? ### Scripture references - Ps 45:1–2 (44:2-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Ps 45:1–2 (44:2–3 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.284 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-284). ## Commentary on John 1.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-285 - Source: Preuschen 4:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm speaks of God in the third person, so the Father cannot be the speaker. ### Greek text πῶς γάρ, εἰ ὁ πατὴρ ταῦτʼ ἔλεγεν, ἐπεφέρετο τῷ »Ἐξεχύθη ἡ χάρις ἐν χείλεσί σου « τὸ »Διὰ τοῦτο εὐλόγηςέ σε ὁ θεὸς εἰς τὸν αἰῶνα« καὶ μετʼ ὀλίγα «Διὰ »τοῦτο ἔχρισέ σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς »μετόχους σου«; ### English translation (Claude) For how, if the Father were saying these things, would “Therefore God has blessed you for ever” follow “Grace has been poured out on your lips,” and shortly after, “Therefore God, your God, has anointed you with the oil of gladness beyond your partners”? ### Scripture references - Ps 45:2 (44:3 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 45:2 and 45:7 (44:3, 8 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.285 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-285). ## Commentary on John 1.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-286 - Source: Preuschen 4:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objector might argue that only the Father could address the church as “daughter.” ### Greek text ἀνθυπενέγκοι δέ τις βουλόμενος ἐκ τοῦ πατρὸς τὰ ἐν τῷ ψαλμῷ ἀπαγγέλλεσθαι τὸ »Ἄκουσον, θύγατερ, καὶ ἴδε καὶ »κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ »πατρός σου«· οὐ γὰρ ὁ προφήτης πρὸς τὴν ἐκκληςίαν ἐρεῖ τὸ »Ἄκουσον, θύγατερ«. ### English translation (Claude) But someone who wishes the things in the psalm to be announced by the Father might object with “Hear, daughter, and see, and incline your ear, and forget your people and your father's house”; for the prophet will not say “Hear, daughter” to the church. ### Scripture references - Ps 45:10 (44:11 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 45:10 (44:11 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.286 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-286). ## Commentary on John 1.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-287 - Source: Preuschen 4:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalms often change speaker, so the Father may speak only from verse 10. ### Greek text οὐ χαλεπὸν δὲ δεῖξαι καὶ ἀπὸ ἑτέρων ψαλμῶν, ὅτι προσώπων γίνονται ἐπὶ πλεῖον ἐναλλαγαί, ὥστε καὶ ἐνθάδε δύνασθαι ἀπὸ τοῦ »Ἄκουσον, θύγατερ« τὸν πατέρα λέγειν. ### English translation (Claude) But it is not hard to show from other psalms too that there are frequent changes of speaker, so that here too it can be the Father who speaks from “Hear, daughter” onward. ### Scripture references - Ps 45:10 (44:11 LXX): allusion, high confidence ### Translation notes - The allusion is Ps 45:10 (44:11 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.287 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-287). ## Commentary on John 1.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-288 - Source: Preuschen 4:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 33:6 may refer to the Son and Spirit, or simply to God's word as the principle by which the heavens were made firm. ### Greek text παραθετέον δὴ εἰς τὴν περὶ τοῦ λόγου ἐξέτασιν καὶ τὸ »Τῷ λόγῳ τοῦ κυρίου οἱ »οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι αὐτοῦ πᾶσα ἡ δύναμις »αὐτῶν«· ἅπερ τινὲς ἡγοῦνται ἐπὶ τοῦ σωτῆρος καὶ τοῦ ἁγίου τάσσεσθαι πνεύματος, δυνάμενα δηλοῦν τὸ λόγῳ θεοῦ τοὺς οὐρανοὺς ἐστερεῶσθαι, ὡς εἰ λέγοιμεν λόγῳ ἀρχιτεκτονικῷ τὴν οἰκίαν καὶ λόγῳ ναυπηγικῷ τὴν ναῦν γεγονέναι, οὕτως οὖν λόγῳ θεοῦ τοὺς οὐρανούς, θειοτέρου τυγχάνοντας σώματος καὶ διὰ τοῦτο καλουμένου στερεοῦ, οὐκ ἔχοντος τὸ ἐπιπολὺ ῥευστὸν καὶ εὐδιάλυτον τῶν λοιπῶν καὶ κατωτέρων, ἐστερεῶσθαι καὶ διὰ τὸ διάφορον ἐσχηκέναι ἐξαιρέτως τῷ θείῳ λόγῳ. ### English translation (Claude) We must also set beside the examination of the Word the text “By the word of the Lord the heavens were made firm, and by the spirit of his mouth all their power.” Some think this refers to the Savior and the Holy Spirit, though it can mean that the heavens were made firm by the word of God, as if we were to say that a house came to be by the principle of architecture and a ship by the principle of shipbuilding. So, then, the heavens, being of a more divine body and for this reason called firm, not having the very fluid and easily dissolved character of the other and lower things, were made firm by the word of God, and because of this difference they had it in a special way from the divine Word. ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 33:6 (32:6 LXX). Origen plays on λόγος as “word” and as “principle” (of an art); “firm” renders στερεός, as in στερέωμα (“firmament”). ### Citation (SBL) Origen, Comm. Jo. 1.288 (Preuschen 4:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-288). ## Commentary on John 1.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-289 - Source: Preuschen 4:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is always “in the beginning,” that is, in Wisdom, and so is with God and is God. ### Greek text Ἐπεὶ οὖν πρόκειται τὸ »Ἐν ἀρχῇ ἦν ὁ λόγος« σαφῶς ἰδεῖν, »ἀρχὴ« δὲ μετὰ μαρτυριῶν τῶν ἐκ τῶν παροιμιῶν ἀποδέδοται εἰρῆσθαι ἡ σοφία, καὶ ἔστι προεπινοουμένη ἡ σοφία τοῦ αὐτὴν ἀπαγγέλλοντος λόγου, νοητέον τὸν λόγον ἐν τῇ ἀρχῇ, τοῦτʼ ἔστι τῇ σοφίᾳ, ἀεὶ εἶναι· ὄντα δὲ ἐν τῇ σοφίᾳ, καλουμένῃ »ἀρχῇ«, μὴ κωλύεσθαι εἶναι »πρὸς τὸν θεόν«, καὶ αὐτὸν θεὸν τυγχάνοντα, καὶ οὐ γυμνῶς εἶναι αὐτὸν »πρὸς τὸν θεόν«, ἀλλὰ ὄντα »ἐν τῇ ἀρχῇ«, τῇ σοφίᾳ, εἶναι »πρὸς τὸν θεόν«. ### English translation (Claude) Since, then, the task set before us is to see clearly “In the beginning was the Word,” and “beginning” has been shown, with testimonies from Proverbs, to be said of wisdom, and wisdom is conceived before the Word that announces it, we must understand that the Word is always in the beginning, that is, in wisdom; and that, being in wisdom, which is called “beginning,” he is not prevented from being “with God,” being himself God; and that he is not simply “with God,” but, being “in the beginning,” in wisdom, he is “with God.” ### Scripture references - John 1:1: quotation, high confidence - Prov 8:22: allusion, high confidence ### Translation notes - The quotations are John 1:1; the reference back is to Prov 8:22 (see 1.222). ### Citation (SBL) Origen, Comm. Jo. 1.289 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-289). ## Commentary on John 1.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-290 - Source: Preuschen 4:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John says the Word was “in the beginning with God,” because all things were made through him in wisdom. ### Greek text ἐπιφέρει γοῦν καί φησιν· »Οὗτος ἦν ἐν ἀρχῇ »πρὸς τὸν θεόν«· ἐδύνατο γὰρ εἰρηκέναι· »Οὑτος ἠν πρὸς τὸν θεόν·« ἀλλʼ ὥσπερ »ἦν ἐν ἀρχῇ«, οὕτως καὶ »πρὸς τὸν θεὸν« »ἐν ἀρχῇ ἦν«, καὶ »πάντα διʼ αὐτοῦ ἐγένετο« ὄντος »ἐν τῇ ἀρχῇ«· »πάντα« γὰρ »ἐν σοφίᾳ« ὁ θεὸς κατὰ τὸν Δαβὶδ ἐποίησε. ### English translation (Claude) At any rate he adds and says, “He was in the beginning with God.” For he could have said, “He was with God”; but just as he “was in the beginning,” so too he “was in the beginning” “with God”; and “all things came to be through him,” who was “in the beginning”; for according to David God made “all things” “in wisdom.” ### Scripture references - John 1:2–3: quotation, high confidence - Ps 104:24 (103:24 LXX): quotation, high confidence ### Translation notes - The quotations are John 1:2–3 and Ps 104:24 (103:24 LXX). ### Citation (SBL) Origen, Comm. Jo. 1.290 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-290). ## Commentary on John 1.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-291 - Source: Preuschen 4:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture speaks of many rational “powers,” and Christ is the highest, which shows that the Word is a distinct living being. ### Greek text καὶ ἔτι εἰς τὸ παραδέξασθαι τὸν λόγον ἰδίαν περιγραφὴν ἔχοντα, οἷον τυγχάνοντα ζῆν καθʼ ἑαυτόν, λεκτέον καὶ περὶ δυνάμεων, οὐ μόνον δυνάμεως· »Τάδε »γὰρ λέγει κύριος τῶν δυνάμεων« πολλαχοῦ κεῖται, λογικῶν τινων θείων ζῴων δυνάμεων ὀνομαζομένων, ὧν ἡ ἀνωτέρω καὶ κρείττων Χριστὸς ἦν, οὐ μόνον »σοφία θεοῦ« ἀλλὰ καὶ »δύναμις« προσαγορευόμενος. ### English translation (Claude) And further, so that we may accept that the Word has his own circumscription, as living in his own right, we must speak also of powers, not only of one power. For “Thus says the Lord of powers” occurs in many places, certain divine rational living beings being called powers, of which Christ was the highest and best, being called not only “wisdom of God” but also “power.” ### Scripture references - Zech 1:3: allusion, low confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - The allusions are the frequent LXX phrase “Lord of powers” (e.g. Zech 1:3; Hebrew “Lord of hosts”) and 1 Cor 1:24. “His own circumscription” means his own distinct existence. ### Citation (SBL) Origen, Comm. Jo. 1.291 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-291). ## Commentary on John 1.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-292 - Source: Preuschen 4:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the Word as a distinct subsisting being in Wisdom, unlike the word in us. ### Greek text ὥσπερ οὖν δυνάμεις θεοῦ πλείονές εἰσιν, ὧν ἑκάστη κατὰ περιγραφή, ὧν διαφέρει ὁ σωτήρ, οὕτως καὶ »λόγος« — εἰ καὶ ὁ παρʼ ἡμῖν οὐκ ἔστι κατὰ περιγραφὴν ἐκτὸς ἡμῶν – νοηθήσεται ὁ χριστὸς διὰ τὰ προεξητασμένα, »ἐν ἀρχῇ«, τῇ σοφίᾳ, τὴν ὑπόστασιν ἔχων. ταῦτα ἡμῖν ἐπὶ τοῦ παρόντος ἀρκέσει εἰς τὸ »Ἐν ἀρχῇ ἦν »ὁ λόγος.« ### English translation (Claude) Just as, then, there are many powers of God, each existing with its own circumscription, among which the Savior excels, so also Christ will be understood as “Word”, even though the word in us does not exist with a circumscription outside us, because of what has been examined before, having his subsistence “in the beginning,” in wisdom. This will suffice us for the present on “In the beginning was the Word.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. “Subsistence” renders ὑπόστασις. End of Book 1. ### Citation (SBL) Origen, Comm. Jo. 1.292 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-292). ## Commentary on John 2.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-1 - Source: Preuschen 4:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 2 opens: having treated “In the beginning was the Word,” Origen turns to “the Word was with God.” ### Greek text 1. Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. Αὐτάρκως κατὰ τὴν παροῦσαν δύναμιν, ἱερὲ ἀδελφὲ Ἀμβρόσιε καὶ κατὰ τὸ εὐαγγέλιον μεμορφωμένε, ἐν τοῖς πρὸ τούτων καιλαβόντες τί ἐστιν εὐαγγέλιον καὶ τίς ἡ ἀρχή, ἐν ᾗ ἦν ὁ λόγος, τίς τε ὁ λόγος ὁ ἐν ἀρχῇ, ἀκολούθως νῦν ἐπισκοποῦμεν πῶς »ὁ λόγος ἦν »πρὸς τὸν θεόν«. ### English translation (Claude) John 1:1: “And the Word was with God, and the Word was God.” Having grasped sufficiently, as far as our present ability allows, holy brother Ambrose, you who have been formed according to the Gospel, in the preceding discussion what the Gospel is and what the beginning is in which the Word was, and who the Word in the beginning is, we now, in due order, examine how “the Word was with God.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The lemma is John 1:1. Ambrose was Origen's patron, who commissioned the commentary. The digital text reads καιλαβόντες (probably for καταλαβόντες, “having grasped”). ### Citation (SBL) Origen, Comm. Jo. 2.1 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-1). ## Commentary on John 2.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-2 - Source: Preuschen 4:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen gathers texts where the word of the Lord “came to” the prophets. ### Greek text χρήσιμον τοίνυν συναγαγεῖν εἰς τοῦτο λόγον ἀναγεγραμμένον γεγονέναι πρός τινας, οἷον »Λόγος κυρίου, ὃς ἐγενήθη »πρὸς Ὠσηέ, τὸν τοῦ Βεηρεί« καὶ »Ὁ λόγος ὁ γενόμενος πρὸς »Ἡσαΐαν, υἱὸν Ἀμώς, περὶ τῆς Ἰουδαίας καὶ περὶ Ἱερουσαλήμ« καὶ »Ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν περὶ τῆς ἀβροχίας«· ### English translation (Claude) It is useful, then, to gather for this purpose the word that is recorded as having come to certain people, such as “The word of the Lord which came to Hosea, the son of Beeri,” and “The word that came to Isaiah, son of Amoz, concerning Judea and concerning Jerusalem,” and “The word that came to Jeremiah concerning the drought.” ### Scripture references - Hos 1:1: quotation, high confidence - Isa 2:1: quotation, high confidence - Jer 14:1: quotation, high confidence ### Translation notes - The quotations are Hos 1:1, Isa 2:1, and Jer 14:1 LXX. ### Citation (SBL) Origen, Comm. Jo. 2.2 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-2). ## Commentary on John 2.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-3 - Source: Preuschen 4:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Comparing how the word came to the prophets helps explain how the Word was with God. ### Greek text πῶς οὖν »λόγος κυρίου« ἐγενήθη πρὸς Ὠσηέ, καὶ ὁ λόγος ἐστὶν ὁ γενόμενος πρὸς Ἡσαΐαν, υἱὸν Ἀμώς, καὶ πάλιν »ὁ λόγος πρὸς Ἱερεμίαν περὶ »τῆς ἀβροχίας«, ἐπισκοπητέον, ἵνʼ ὡς παρακείμενον εὑρεθῆναι δυνηθῇ, πῶς »ὁ λόγος ἦν πρὸς τὸν θεόν«. ### English translation (Claude) We must examine, then, how “the word of the Lord” came to Hosea, and the word is that which came to Isaiah, son of Amoz, and again “the word to Jeremiah concerning the drought,” so that by comparison it may be found how “the Word was with God.” ### Scripture references - Hos 1:1: allusion, high confidence - Jer 14:1: allusion, high confidence - John 1:1: quotation, high confidence ### Translation notes - The allusions are Hos 1:1, Isa 2:1, Jer 14:1, and John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.3 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-3). ## Commentary on John 2.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-4 - Source: Preuschen 4:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word came to Hosea, “one being saved,” son of Beeri, “wells”: every saved person is a son of the spring of God's wisdom. ### Greek text ὁ μὲν οὖν πολὺς ἁπλούστερον ἐκλήψεται τὰ περὶ τῶν προφητῶν εἰρημένα ὡς λόγου κυρίου ἢ τοῦ λόγου γενομένου πρὸς αὐτούς. μήποτε δέ, ὥς ξαμεν τόνδε τινὰ πρὸς τόνδε γίνεσθαι, οὕτως ὁ νῦν θεολογούμενος »υἱὸς λόγος« ἐγενήθη πρὸς Ὠσηέ, ἀποσταλεὶς ὑπὸ τοῦ πατρὸς πρὸς αὐτόν· κατὰ μὲν τὴν ἱστορίαν πρὸς τὸν υἱὸν τοῦ Βεηρεί, προφήτην Ὠσηέ, κατὰ δὲ μυστικὸν λόγον πρὸς τὸν σωζόμενον — Ὠσηὲ γὰρ ἑρμηνεύεται »Σωζόμε- »νος« — υἱὸν Βεηρεί, ὃς ἑρμηνεύεται »Φρέατα«· πηγῆς γὰρ ἐκ βάθους ἀναβλυστανούσης, σοφίας θεοῦ, ἕκαστος τῶν σωζομένων υἱὸς γίνεται. ### English translation (Claude) The ordinary person will take what is said about the prophets rather simply, as the word of the Lord or the Word having come to them. But perhaps, just as we say that such a person comes to such another, so the Son, now spoken of in theology as “Word,” came to Hosea, sent by the Father to him: according to the history, to the son of Beeri, the prophet Hosea; but according to the mystical sense, to the one who is being saved (for Hosea means “one being saved”), the son of Beeri, which means “wells.” For each of those being saved becomes a son of the spring gushing up from the depth, the wisdom of God. ### Scripture references - Hos 1:1: allusion, high confidence ### Translation notes - The allusion is Hos 1:1. The etymologies (Hosea “saved”, Beeri “wells”) are those of the onomastica Origen used. The digital text reads ὥς ξαμεν (for ὥσπερ φαμέν, “as we say”). ### Citation (SBL) Origen, Comm. Jo. 2.4 (Preuschen 4:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-4). ## Commentary on John 2.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-5 - Source: Preuschen 4:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saint is called son of light, of peace, and of wisdom from his virtues. ### Greek text καὶ οὐδὲν θαυμαστὸν οὕτως υἱὸν φρεάτων εἶναι τὸν ἅγιον, ἀπὸ τῶν ἀνδραγαθημάτων πολλαχοῦ υἱὸν ὀνομαζόμενον, παρὰ μὲν τὸ λάμπειν αὐτοῦ »τὰ ἔργα ἔμπροσθεν τῶν ἀνθρώπων« »φωτός«, παρὰ δὲ τὸ ἔχειν τὴν »εἰρήνην τοῦ θεοῦ τὴν ὑπερέχουσαν πάντα νοῦν« »εἰρήνης«· ἔτι δὲ διὰ τὴν ἀπὸ τῆς σοφίας ὠφέλειαν, »τέκνον σοφίας«· »Ἐδικαιώθη. ### English translation (Claude) And there is nothing surprising that the saint is thus a son of wells, since he is often named a son from his noble deeds: a son “of light,” because his works shine “before men”; a son “of peace,” because he has “the peace of God that surpasses all understanding”; and further, because of the benefit from wisdom, a “child of wisdom.” “For wisdom, ### Scripture references - Luke 16:8: allusion, medium confidence - Matt 5:16: allusion, high confidence - Luke 10:6: allusion, medium confidence - Phil 4:7: quotation, high confidence - Luke 7:35: quotation, high confidence ### Translation notes - The allusions are Luke 16:8, Matt 5:16, Luke 10:6, and Phil 4:7; the quotation of Luke 7:35 continues in 2.6. ### Citation (SBL) Origen, Comm. Jo. 2.5 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-5). ## Commentary on John 2.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-6 - Source: Preuschen 4:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever searches the depths of God by the Spirit is a “son of wells” to whom the Word comes. ### Greek text »γάρ φησιν, ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς.« οὕτως οὖν ὁ πάντα ἐρευνῶν θείῳ πνεύματι καὶ τὰ βάθη τοῦ θεοῦ, ὤστε ἀποφθέγξασθαι αὐτόν· »Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ«, δύναται εἶναι »φρεάτων υἱός«, πρὸς ὃν ὁ λόγος τοῦ κυρίου γίνεται. ### English translation (Claude) it says, is justified by her children.” So, then, the one who searches all things by the divine Spirit, even the depths of God, so as to exclaim, “O the depth of the riches and wisdom and knowledge of God,” can be a “son of wells,” to whom the word of the Lord comes. ### Scripture references - Luke 7:35: quotation, high confidence - 1 Cor 2:10: allusion, high confidence - Rom 11:33: quotation, high confidence ### Translation notes - The quotations and allusions are Luke 7:35, 1 Cor 2:10, and Rom 11:33. ### Citation (SBL) Origen, Comm. Jo. 2.6 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-6). ## Commentary on John 2.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-7 - Source: Preuschen 4:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word came to Isaiah and to Jeremiah, whose name means “Exaltation of God.” ### Greek text ὁμοίως λόγος καὶ πρὸς Ἡσαΐανα ἕρχεται, διδάσκων τὰ ἐν ἐσχάταις ἡμέραις ἀπαντηςόμενα τῇ Ἰουδαίᾳ καὶ Ἱερουσαλήμ· ὡσαύτως δὲ καὶ πρὸς Ἱερεμίαν θείῳ μετεωρισμῷ ἐπαρθέντα· ἑρμηνεύεταί γὰρ »Μετεωρισμὸς »Ἰαώ«. ### English translation (Claude) Likewise the word comes also to Isaiah, teaching what will befall Judea and Jerusalem in the last days; and in the same way to Jeremiah, lifted up by a divine exaltation; for his name means “Exaltation of Iao.” ### Scripture references - Isa 2:1–2: allusion, high confidence - Jer 1:1: allusion, low confidence ### Translation notes - The allusion is Isa 2:1–2. “Iao” is a Greek form of the divine name. The digital text reads Ἡσαΐανα and ἀπαντηςόμενα. ### Citation (SBL) Origen, Comm. Jo. 2.7 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-7). ## Commentary on John 2.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-8 - Source: Preuschen 4:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word “came” to the prophets but always “was” with God. ### Greek text ἀλλὰ πρὸς μὲν τοὺς ἀνθρώπους πρότερον οὐ χωροῦντας τὴν τοῦ υἱοῦ τοῦ θεοῦ, λόγου τυγχάνοντος, ἐπιδημίαν ὁ λόγος γίνεται· »πρὸς δὲ τὸν θεὸν« οὐ γίνεται, ὡς πρότερον οὐκ ὢν πρὸς αὐτόν, παρὰ δὲ τὸ ἀεὶ συνεῖναι τῷ πατρὶ λέγεται· »Καὶ ὁ λόγος ἦν »πρὸς τὸν θεόν«· οὐ γὰρ »ἐγένετο πρὸς τὸν θεόν«. ### English translation (Claude) But to human beings, who were not previously able to receive the coming of the Son of God, who is Word, the Word comes to be; but he does not come to be “with God,” as though he were not with him before; rather, because he is always with the Father, it is said, “And the Word was with God”; for it is not said “came to be with God.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.8 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-8). ## Commentary on John 2.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-9 - Source: Preuschen 4:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word always was, both in the beginning and with God, before all time. ### Greek text καὶ ταὐτὸν ῥῆμα τὸ »Ἦν« τοῦ λόγου κατηγορεῖται, ὅτε »ἐν ἀρχῇ ἦν « καὶ ὅτε πρὸς τὸν θεὸν ἦν«, οὔτε τῆς ἀρχῆς χωριζόμενος οὔτε τοῦ πατρὸς ἀπολειπόμενος, καὶ πάλιν οὔτε ἀπὸ τοῦ μὴ εἶναι »ἐν ἀρχῇ«γινόμενος »ἐν ἀρχῇ« οὔτε ἀπὸ τοῦ μὴ τυγχάνειν »πρὸς τὸν θεὸν« ἐπὶ τὸ »πρὸς »τὸν θεὸν« εἶναι γινόμενος· πρὸ γὰρ παντὸς χρόνου καὶ αἰῶνος »ἐν »ἀρχῇ ἦν ὁ λόγος«, καὶ »ὁ λόγος ἦν πρὸς τὸν θεόν«. ### English translation (Claude) And the same verb “was” is predicated of the Word both when he “was in the beginning” and when he “was with God”: he is neither separated from the beginning nor absent from the Father; and again, he does not come to be “in the beginning” from not being “in the beginning,” nor pass from not being “with God” to being “with God.” For before all time and age “in the beginning was the Word,” and “the Word was with God.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotations are John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.9 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-9). ## Commentary on John 2.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-10 - Source: Preuschen 4:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Coming to the prophets, the Word enlightens them; being with God, he is God. ### Greek text Ἐπεὶ τοίνυν εἰς εὕρεσιν τοῦ »Καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« παρεθέμεθα λέξεις προφητικάς. πῶς ἐγένετο πρὸς Ὠσηὲ καὶ Ἡσαΐαν καὶ Ἱερεμίαν, παρετηρήσαμέν τε οὐ τὴν τυχοῦσαν διαφορὰν τοῦ »Ἐγενήθη« καὶ »Ἐγένετο« πρὸς τὸ »Ἦν«, προσθήσομεν, ὅτι ἐν μὲν τῷ πρὸς τοῦς προφήτας γίνεσθαι φωτίζει τοὺς προφήτας τῷ φωτὶ τῆς γνώσεως, ποιῶν αὐτοῦς ἅτε ἔμπροσθεν βλέποντας ὁρᾶν, ἃ πρὸ αὐτοῦ οὐ κατενόουν· πρὸς δὲ τὸν θεὸν † τὸ »Θεός« ἐστι τυγχάνων ἀπὸ τοῦ εἶναι πρὸς αὐτόν. ### English translation (Claude) Since, then, to find the meaning of “And the Word was with God” we have set out prophetic expressions of how the word came to Hosea and Isaiah and Jeremiah, and have observed the considerable difference between “came” and “was,” we shall add that in coming to the prophets he enlightens them with the light of knowledge, making them see, as it were, what lay ahead, which they had not perceived before him; but with God … he is “God” from being with him. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The allusion is John 1:1. The editor marks the text as corrupt (†) in the last clause. ### Citation (SBL) Origen, Comm. Jo. 2.10 (Preuschen 4:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-10). ## Commentary on John 2.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-11 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's three statements in John 1:1 each have their own force. ### Greek text καὶ τάχα τοιαύτην τινὰ τάξιν ὁ Ἰωάννης ἐν τῷ λόγῳ ἰδὼν οὐ προέταξε τὸ »Θεὸς ἦν ὁ λόγος« τοῦ » Ὁ λόγος ἦν »πρὸς τὸν θεόν«, ὅσον ἐπὶ ταῖς ἀποφάσεσιν οὐδὲν ἂν κωλυθέντς τοῦ εἱρμοῦ πρὸς τὸ καθʼ αὑτὸ ἰδεῖν ἑκάστου τῶν ἀξιωμάτων τὴν δύναμιν· ἓν γὰρ ἀξίωμα τὸ »Ἐν ἀρχῇ ἦν ὁ λόγος« καὶ δεύτερον τὸ »Ὁ λόγος ἦν πρὸς τὸν θεόν« καὶ ἑξῆς »Καὶ θεὸς ἦν ὁ λόγος«. ### English translation (Claude) And perhaps John, seeing some such order in the Word, did not put “The Word was God” before “The Word was with God,” though as far as the statements themselves go, nothing in the sequence would have prevented us from seeing the force of each proposition by itself. For one proposition is “In the beginning was the Word,” a second “The Word was with God,” and next “And the Word was God.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotations are John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.11 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-11). ## Commentary on John 2.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-12 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The order of the clauses shows that the Word is God because he is with God. ### Greek text ἀλλʼ ἐπεὶ τάχα τάξιν τινὰ δηλοῖ τὸ πρῶτον τετάχθαι τὸ »Ἐν ἀρχῇ ἦν ὁ »λόγος« κατὰ τὸ οὕτως ἑξῆς τὸ »Καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« καὶ τρίτον τὸ »καὶ θεὸς ἦν ὁ λόγος«, διὰ τοῦτο, ἵνα δυνηθῇ ἀπὸ τοῦ »πρὸς τὸν θεὸν« εἶναι ὁ λόγος νοηθῆναι γινόμενος θεός, λέγεται· »Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν«, ἔπειτα· »καὶ θεὸς ἦν ὁ λόγος.« ### English translation (Claude) But since perhaps an order is indicated by placing first “In the beginning was the Word,” and next “And the Word was with God,” and third “and the Word was God,” for this reason, so that the Word may be understood to become God from being “with God,” it is said, “And the Word was with God,” and then, “and the Word was God.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotations are John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.12 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-12). ## Commentary on John 2.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-13 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John deliberately uses and omits the Greek article with “God.” ### Greek text ΙΙ. Πάνυ δὲ παρατετηρημένως καὶ οὐχ ὡς ἑλληνικὴν ἀκριηολογίαν οὐκ ἐπιστάμενος ὁ Ἰωάννης ὅπου μὲν τοῖς ἄρθροις ἐχρήσατο ὅπου δὲ ταῦτα ἀπεσιώπησεν, ἐπὶ μὲν τοῦ λόγου προστιθεὶς τὸ »Ὁ«, ἐπὶ δὲ τῆς θεὸς προσηγορίας ὅπου μὲν τιθεὶς ὅπου δὲ [δι]αἴρων. ### English translation (Claude) And John, very carefully and not as one ignorant of precision in Greek, used the articles in some places and omitted them in others: adding “the” to “Word,” but with the title “God” in some places using it and in others taking it away. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The digital text begins with the chapter number II, not translated, and reads ἀκριηολογίαν for ἀκριβολογίαν. ### Citation (SBL) Origen, Comm. Jo. 2.13 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-13). ## Commentary on John 2.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-14 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The God” with the article means the Father; “God” without it is said of the Word. ### Greek text τίθησιν μὲν γὰρ τὸ ἄρθρον, ὅτε ἡ »θεὸς« ὀνομασία ἐπὶ τοῦ ἀγενήτου τάσσεται τῶν ὅλων αἰτίου, σιωπᾷ δὲ αὐτό, ὅτε ὁ λόγος »θεὸς« ὀνομάζεται. ὡς δὲ διαφέρει κατὰ τούτους τοὺς τόπους »ὁ θεὸς« καὶ »θεός« οὕτως μήποτε διαφέρῃ »ὁ λόγος« καὶ »λόγος«. ### English translation (Claude) For he puts the article when the name “God” is applied to the unbegotten cause of the universe, but omits it when the Word is named “God.” And as “the God” and “God” differ in these places, so perhaps “the Word” and “Word” differ. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - John 1:1 has πρὸς τὸν θεόν (“with the God”) but θεὸς ἦν ὁ λόγος (“the Word was God,” without the article). Origen's argument depends on the Greek article, which English cannot reproduce. ### Citation (SBL) Origen, Comm. Jo. 2.14 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-14). ## Commentary on John 2.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-15 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Father is “the God,” so Christ, the source of all reason, is “the Word.” ### Greek text ὃν τρόπον γὰρ ὁ ἐπὶ πᾶσι θεὸς »ὁ θεὸς« καὶ οὐχ ἁπλῶς »θεός«, οὕτως ἡ πηγὴ τοῦ ἐν ἑκάστῳ τῶν λογικῶν λόγου »ὁ λόγος«, τοῦ ἐν ἑκάστῳ λόγου οὐκ ἂν κυρίως ὁμοίως τῷ πρώτῳ ὀνομασθέντος καὶ λεχθέντος »ὁ λόγος«. ### English translation (Claude) For in the way that the God over all is “the God” and not simply “God,” so the source of the reason in each rational being is “the Word,” while the reason in each would not properly be named and called “the Word” like the first. ### Translation notes - Origen plays on λόγος as “Word” and as the “reason” present in every rational being. ### Citation (SBL) Origen, Comm. Jo. 2.15 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-15). ## Commentary on John 2.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-16 - Source: Preuschen 4:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The distinction between “the God” and “God” resolves the dilemma of those who either merge Father and Son or deny the Son's divinity. ### Greek text Καὶ τὸ πολλοὺς φιλοθέους εἶναι εὐχομενους ταράσσον, εὐλαβουμένους δύο ἀναγορεῦσαι θεοὺς καὶ παρὰ τοῦτο περιπίπτοντας ψευδέσι καὶ ἀσεβέσι δόγμασιν, ἤτοι ἀρνουμένους ἰδιότητα υἱοῦ ἑτέραν παρὰ τὴν τοῦ πατρός, ὁμολογοῦντας θεὸν εἶναι τὸν μέχρι ὀνόματος παρʼ αὐτοῖς »υἱὸν« προσαγορευόμενον, ἢ ἀρνουμένους τὴν θεότητα τοῦ υἱοῦ τιθέντας δὲ αὐτοῦ τὴν ἰδιότητα καὶ τὴν οὐσίαν κατὰ περιγραφὴν τυγχάνουσαν ἑτέραν τοῦ πατρός, ἐντεῦθεν λύεσθαι δύναται. ### English translation (Claude) And what troubles many who wish to be lovers of God, who are cautious about proclaiming two gods and on this account fall into false and impious doctrines, either denying that the Son has an individuality distinct from that of the Father, while confessing that he is God whom they call “Son” in name only, or denying the divinity of the Son while positing his individuality and his being, circumscribed, as distinct from the Father's: this can be resolved from here. ### Translation notes - The two errors are those later called modalism (or monarchianism) and adoptionism or psilanthropism. “Being” renders οὐσία; “individuality” ἰδιότης. The digital text reads εὐχομενους (read εὐχομένους). ### Citation (SBL) Origen, Comm. Jo. 2.16 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-16). ## Commentary on John 2.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-17 - Source: Preuschen 4:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father alone is God in himself; the Son is God by being with him and shares divinity with other beings made divine. ### Greek text λεκτέον γὰρ αὐτοῖς, ὅτι τότε μὲν αὐτόθεος ὁ θεός ἐστι, διόπερ καὶ ὁ σωτήρ φησιν ἐν τῇ πρὸς τὸν πατέρα εὐχῇ· »Ἵνα γινώσκωσι δὲ τὸν ἐκείνου θεότητος θεοποιούμενον οὐχ »ὁ θεὸς» ἀλλὰ »θεὸς« κυριώτερον ἂν λέγοιτο, οὗ πάντως »ὁ πρωτότοκος πάσης κτίσεως«, ἅτε πρῶτος τῷ πρὸς τὸν θεὸν εἶναι σπάσας τῆς θεότητος εἰς ἑαυτόν, ἐστὶ τιμιώτερος, τοῖς λοιποῖς παρʼ αὐτὸν θεοῖς (ὧν ὁ θεὸς θεός ἐστι κατὰ τὸ λεγόμενον· »Θεὸς θεῶν κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν«) διακονήσας τὸ γενέσθαι θεοῖς, ἀπὸ τοῦ θεοῦ ἀρυσάμενος εἰς τὸ θεοποιηθῆναι αὐτούς, ἁφθόνως κἀκείνοις κατὰ τὴν αὐτοῦ χρηστότητα μεταδιδούς. ### English translation (Claude) For we must say to them that God, on the one hand, is God-in-himself, which is why the Savior too says in his prayer to the Father, “That they may know [you, the only true God]”; but [everything besides God-in-himself that is made divine by sharing in] his divinity would more properly be called not “the God” but “God.” Of these the firstborn of all creation is altogether more honored, inasmuch as he was first, by being with God, to draw divinity into himself, and it was he who ministered to the other gods beside him (of whom God is God, according to the saying, “The God of gods, the Lord, has spoken and called the earth”) their becoming gods, drawing from God for their deification and ungrudgingly sharing it with them according to his own goodness. ### Scripture references - John 17:3: quotation, high confidence - Col 1:15: allusion, high confidence - Ps 50:1 (49:1 LXX): quotation, high confidence ### Translation notes - The quotations are John 17:3 and Ps 50:1 (49:1 LXX); the allusion is Col 1:15. A line has fallen out of the digital text after the quotation of John 17:3; the words in square brackets are supplied from John 17:3 and the argument. “Made divine” and “deification” render θεοποιούμενον and θεοποιηθῆναι. ### Citation (SBL) Origen, Comm. Jo. 2.17 (Preuschen 4:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-17). ## Commentary on John 2.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-18 - Source: Preuschen 4:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the archetypal image of God and remains God by unceasing contemplation of the Father. ### Greek text ἀληθινὸς οὖν θεὸς ὁ θεός, οἱ δὲ κατʼ ἐκεῖνον μορφούμενοι θεοὶ ὡς εἰκόνες πρωτοτύπου· ἀλλὰ πάλιν τῶν πλειόνων εἰκόνων ἡ ἀρχέτυπος εἰκὼν ὁ πρὸς τὸν θεόν ἐστι λόγος, ὃς »ἐν ἀρχῇ« ἦν, τῷ εἶναι »πρὸς »τὸν θεὸν« ἀεὶ μένων »θεὸς«, οὐκ ἂν δʼ αὐτὸ ἐσχηκὼς εἰ μὴ πρὸς θεὸν ἦν, καὶ οὐκ ἂν μείνας θεός, εἰ μὴ παρέμενε τῇ ἀδιαλείπτῳ θέᾳ τοῦ πατρικοῦ βάθους. ### English translation (Claude) The true God, then, is “the God,” and those formed after him are gods as images of a prototype; but again, the archetypal image of the many images is the Word who is with God, who was “in the beginning,” and by being “with God” always remains “God.” He would not have this if he were not with God, and he would not remain God if he did not continue in the unceasing contemplation of the Father's depth. ### Scripture references - John 1:1–2: allusion, high confidence - Col 1:15: echo, medium confidence ### Translation notes - The allusions are John 1:1–2 and Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 2.18 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-18). ## Commentary on John 2.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-19 - Source: Preuschen 4:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will add a further distinction so that the Son's glory is not made equal to that of other “gods.” ### Greek text ΙΙΙ. ’Αλλʼ ἐπεὶ εἰχὸς προσκόψειν τινὰς τοῖς εἰρημένοις, ἑνὸς μὲν ἀληθινοῦ θεοῦ τοῦ πατρὸς ἀπαγγελλομένου παρὰ δὲ τὸν ἀληθινὸν θεὸν θεῶν πλειόνων τῇ μετοχῇ τοῦ θεοῦ γινομένων, εὐλαβουμένους τὴν τοῦ πᾶσαν κτίσιν ὑπερέχοντος δόξαν ἐξιςῶσαι τοῖς λοιποῖς τῆς »θεὸς« προσηγορίας τυγχάνουσι, πρὸς τῇ ἀποδεδομένῃ διαφορᾷ, καθʼ ἣν ἐφάσκομεν πᾶσι τοῖς λοιποῖς θεοῖς διάκονον εἰνει τῆς θεύτητος τὸν θεὸν λόγον, κοὶ τούτην παραστατέον. ### English translation (Claude) But since it is likely that some will take offense at what has been said, since one true God, the Father, is proclaimed, and besides the true God many gods come to be by sharing in God, and they are cautious about making the glory of him who surpasses all creation equal to the others who bear the title “God,” we must set out this further point in addition to the difference already given, according to which we said that God the Word is the minister of divinity to all the other gods. ### Scripture references - John 17:3: allusion, medium confidence ### Translation notes - The allusion is John 17:3. The digital text begins with the chapter number III (not translated) and has several OCR slips (εἰχὸς, ἐξιςῶσαι, εἰνει τῆς θεύτητος, κοὶ τούτην), translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.19 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-19). ## Commentary on John 2.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-20 - Source: Preuschen 4:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Father is the source of divinity, the Son is the source of reason in every rational being. ### Greek text ὁ γὰρ ἐν ἑκάστῳ λόγος τῶν λογικῶν τοῦτον τὸν λόγον ἕχει πρὸς τὸν ἐν ἀρχῇ λόγον πρὸς τὸν θεὸν ὄντα λόγον θεόν, ὃν ὁ θεὸς λόγος πρὸς τὸν θεόν· ὡς γὰρ αὐτόθεος καὶ ἀληθινὸς θεὸς ὁ πατὴρ πρὸς εἰκόνα καὶ εἰκόνας τῆς εἰκόνος, (διὸ καὶ »κατʼ εἰκόνα« λέγονται εἶναι οἱ ἄνθρωποι, οὐκ »εἰκόνες«) οὕτως ὁ αὐτόλογος πρὸς τὸν ἐν ἑκάστῳ λόγου. ἀμφότερα γὰρ πηγῆς ἔχει χώραν, ὁ μὲν πατὴρ θεότητος, ὁ δὲ υἱὸς λόγου. ### English translation (Claude) For the reason in each rational being has the same relation to the Word who is in the beginning with God, the Word who is God, as God the Word has to God. For as the Father is God-in-himself and true God in relation to the image and the images of the image (which is why human beings are said to be “according to the image,” not “images”), so is the Word-in-himself in relation to the reason in each. For both hold the place of a source: the Father of divinity, the Son of reason. ### Scripture references - Gen 1:26–27: allusion, high confidence ### Translation notes - The allusion is Gen 1:26–27. Origen plays on λόγος as “Word” and “reason”. ### Citation (SBL) Origen, Comm. Jo. 2.20 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-20). ## Commentary on John 2.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-21 - Source: Preuschen 4:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are many gods, lords, and words, but for us one God, one Lord, and the one Word. ### Greek text ὥσπερ οὖν θεοὶ πολλοὶ ἀλλʼ ἡμῖν »εἶς θεός, ὁ πατήρ«, καὶ πολλοὶ κύριοι ἀλλʼ ἡμῖν »εἷς κύριος, ’Ιησοῦς Χριστός«, οὕτως πολλοὶ λόγοι ἀλλʼ ἡμῖν εὐχόμεθα ὅπως ὑπάρξῃ ὁ ἐν ἀρχῇ λόγος ὁ πρὸς τὸν θεὸν ὥν, ὁ θεὸς λόγος. ### English translation (Claude) Just as, then, there are many gods, but for us “one God, the Father,” and many lords, but for us “one Lord, Jesus Christ,” so there are many words, but for us we pray that there may be the Word who was in the beginning, who is with God, God the Word. ### Scripture references - 1 Cor 8:5–6: quotation, high confidence ### Translation notes - The quotation is 1 Cor 8:5–6. ### Citation (SBL) Origen, Comm. Jo. 2.21 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-21). ## Commentary on John 2.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-22 - Source: Preuschen 4:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who cannot receive the divine Word know him as flesh, or share in those who share in him, or fall into a false word. ### Greek text ὃς γὰρ οὐ κωρεῖ τοῦτον τὸν λόγον, τὸν ἐν ἀρχῇ πρὸς τὸν θεόν, ἤτοι αὐτῷ γενομένῳ σαρκὶ προςέξει, ἢ μεθέξει τῶν μετεσχγχίτων τινὸς ἐν πάντη ἀλλοτίῳ τοῦ λόγου, ἢ ἀποπεςὼν τοῦ μετέχειν τοῦ μετεσχηχότος ἐν πάντη ἀλλοτρίῳ τοῦ λόγου λόγῳ ἔσται κα- λουμένῳ. ### English translation (Claude) For whoever cannot receive this Word, the one in the beginning with God, will either attach himself to him as he became flesh, or will share in one of those who have shared in this Word; or, falling away from sharing even in one who has shared, he will be in what is called a word but is wholly alien to the Word. ### Scripture references - John 1:14: allusion, high confidence ### Translation notes - The allusions are John 1:1–2 and 1:14. The digital text is garbled here (κωρεῖ, μετεσχγχίτων, ἀλλοτίῳ); translated by the evident sense. ### Citation (SBL) Origen, Comm. Jo. 2.22 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-22). ## Commentary on John 2.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-23 - Source: Preuschen 4:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen illustrates his point by comparing grades of “gods” with grades of “words.” ### Greek text σαφὲς δὲ ἔσται τὸ εἰρημένον ἐκ παραδειγμάτων τῶν περὶ τοῦ θεοῦ καὶ τοῦ θεοῦ λόγου καὶ θεῶν ἤτοι μετεχόντων θεοῦ ἢ κεγομένων μὲν οὐδαμῶς δὲ ὄντων θεῶν, καὶ πάλιν λόγου θεοῦ καὶ λόγου γενομένου [θεοῦ] σαρκὸς καὶ λόγων ἤτοι μετεχόντων πως τοῦ λόγου, λόγων δευτέρων ἢ τρίτων παρὰ τὸν πρὸ πάντων, νομιζομέ- νων μὲν λόγων λὐκ ὄντων δὲ ἀληθῶς λόγων ἀλλʼ, ἵνʼ οὕτως εἴπω, ὅλον τοῦτο ἀλόγων λόγων, ὥσπερ καὶ ἐπὶ τῶν λεγομένων μέν, οὐκ ὄντων δὲ θεῶν τάξαι τις ἂν ἀντὶ τοῦ ἀλόγων λόγων τὸ οὐ θεῶν θεῶν. ### English translation (Claude) What has been said will become clear from examples concerning God and the Word of God, and gods who either share in God or are so called but are in no way gods; and again, concerning the Word of God and the Word who became flesh, and words that either share in some way in the Word, being second or third words besides the one before all, or are thought to be words but are not truly words but, so to speak, altogether irrational words; just as, in the case of those called gods but not being gods, one might put “no-gods gods” in place of “irrational words.” ### Scripture references - John 1:14: allusion, medium confidence ### Translation notes - The allusion is John 1:14. The editor deletes θεοῦ (“of God”) after “the Word who became”. The digital text reads κεγομένων and λὐκ (for λεγομένων, οὐκ). ### Citation (SBL) Origen, Comm. Jo. 2.23 (Preuschen 4:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-23). ## Commentary on John 2.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-24 - Source: Preuschen 4:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father is God of the elect and of the true gods; the Word is God of those who rest wholly in him. ### Greek text ὁ μὲν οὖν θεὸς τῶν ὅλων τῆς ἐκλογῆς ἐστι θεός, καὶ πολὺ μᾶλλον τοῦ τῆς ἐκλογῆς σωτῆρος· ἔπειτα τῶν ἀληθῶς θεῶν ἐστι θεός, καὶ ἁπαξαπλῶς ζώντων καὶ οὐ νεκρῶν ἐστι θεός. ὁ δὲ θεὸς λόγος τάχα τῶν ἐν αὐτῷ ἱστάντων τὸ πᾶν καὶ τῶν πατέρα αὐτὸν νομιζόντων ἐστὶν θεός. ### English translation (Claude) The God of the universe, then, is the God of the elect, and much more of the Savior of the elect; then he is the God of those who are truly gods, and in a word he is the God of the living and not of the dead. But God the Word is perhaps the God of those who set their all in him and consider him their Father. ### Scripture references - Matt 22:32: allusion, high confidence ### Translation notes - The allusion is Matt 22:32. ### Citation (SBL) Origen, Comm. Jo. 2.24 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-24). ## Commentary on John 2.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-25 - Source: Preuschen 4:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some earlier interpreters held that God allotted the heavenly bodies to the nations who were unworthy to worship him. ### Greek text ἥλιος δὲ καὶ σελήνη καὶ ἀστέρες, ὥς τινες τῶν πρὸ ἡμῶν διηγήσαντο, ἀπενεμήθησαν τοῖς μὴ ἀξίοις ἐπιγρά- φεσθαι τὸν θεὸν τῶν θεῶν θεὸν αὐτῶν εἶναι. οὕτω δὲ ἐξεδέξαντο κινη- θέντες ἐκ τῶν ἐν τῷ Δευτερονομίῳ τὸν τρόπον τοῦτον ἐχόντων. »Μὴ ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην »καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς »καὶ λατρεύσῃς αὐτοῖς, ἃ ἀπένειμεν αὐτὰ κύριος ὁ θεός σου πᾶσι »τοῖς ἔθνεσιν. ὑμῖν δὲ οὐχ οὕτως ἔσωκε κύριος ὁ θεός σου.« ### English translation (Claude) And the sun and moon and stars, as some before us have explained, were allotted to those who were not worthy to have the God of gods inscribed as their God. They took it so, moved by the words in Deuteronomy which run thus: “Do not, looking up to heaven and seeing the sun and the moon and all the ornament of heaven, be led astray and worship them and serve them, which the Lord your God allotted to all the nations. But to you the Lord your God did not give it so.” ### Scripture references - Deut 4:19: quotation, high confidence ### Translation notes - The quotation is Deut 4:19 LXX (the last sentence is a paraphrase). “Some before us” are unnamed earlier interpreters. ### Citation (SBL) Origen, Comm. Jo. 2.25 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-25). ## Commentary on John 2.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-26 - Source: Preuschen 4:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God allowed the nations the heavenly bodies so that they would at least not fall to idols and demons. ### Greek text πῶς γὰρ ἀπένειμε πᾶσι τοῖς ἕθνεσιν ἥλιον καὶ σελήνην αὐτὰ τῷ Ἰσραήλ; τῷ τοὺς μὴ δυναμένους ἐπὶ τὴν νοητὴν ἀναδραμεῖν φύσιν, διʼ αἰσθη- τῶν θεῶν κινουμένους περὶ θεότητος, ἀγαπητῶς κἂν ἐν τούτοις ἵστασθαι καὶ μὴ πίπτειν ἐπὶ εἴδωλα καὶ δαιμόνια. ### English translation (Claude) For how did he allot the sun and moon to all the nations, … to Israel? In that those who cannot run up to the intelligible nature, being moved concerning divinity through perceptible gods, might be content to stop at least at these and not fall to idols and demons. ### Scripture references - Deut 4:19: allusion, high confidence ### Translation notes - The allusion is Deut 4:19–20. The Greek as printed (αὐτὰ τῷ Ἰσραήλ, “them to Israel”) appears to be corrupt; the argument requires “and not to Israel”, but no correction is made here. ### Citation (SBL) Origen, Comm. Jo. 2.26 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-26). ## Commentary on John 2.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-27 - Source: Preuschen 4:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen ranks worshipers: of the Father, of the Son, of the heavenly bodies, and last of idols. ### Greek text οὐκοῦν οἱ μὲν θεὸν ἔτι τὸν υἱὸν τοῦ θεοῦ τὸν χριστὸν αὐτοῦ· καὶ τρίτοι οἱ τὸν ἥλιον καὶ τὴν σελήνην καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, ἀπὸ θεοῦ μὲν πλανηθέντες, πλὴν πλάνην πολλῷ διαφέρουσαν καὶ κρείττονα τῶν καλούντων θεοὺς ἔργα χειρῶν ἀνθρώπων, χρυσὸν καὶ ἄργυρον, τέχνης ἐμμελετήματα. τελευταῖοι δέ εἰσιν οἱ λεγομένοις μὲν θεοῖς ἀνακείμενοι οὐδαμῶς δὲ οὖσιν θεοῖς. ### English translation (Claude) So some have as God … the Son of God, his Christ; and third are those who have the sun and the moon and all the ornament of heaven, having strayed from God, though with a straying far different from and better than that of those who call gods the works of human hands, gold and silver, products of craft. And last are those devoted to so-called gods which are in no way gods. ### Scripture references - Deut 4:19: allusion, high confidence - Ps 115:4 (113:12 LXX): allusion, high confidence ### Translation notes - The allusions are Deut 4:19 and Ps 115:4 (113:12 LXX). Words have fallen out of the digital text at the beginning; the full sense was probably “So some have as God the God of the universe; others, second, the Son of God, his Christ.” ### Citation (SBL) Origen, Comm. Jo. 2.27 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-27). ## Commentary on John 2.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-28 - Source: Preuschen 4:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some, like the prophets, share in the divine Word himself. ### Greek text Οὕτω τοίνυν οἱ μέν τινες μετέχουσιν αὐτοῦ τοῦ »ἐν ἀρχῇ« λόγου καὶ »πρὸς τὸν θεὸν« λόγου καὶ »θεοῦ« λόγου, ὥσπερ ’Ωσηὲ καὶ ‘Ησαΐας καὶ ‘Ιερεμίας καὶ εἴ τις ἕτερος τοιοῦτον ἑαυτὸν παρέστησεν, ὡς »τὸν λόγον κυρίου« ἢ » τὸν λόγον« γενέσθαι πρὸς αὐτόν· ### English translation (Claude) So, then, some share in the Word himself who is “in the beginning,” the Word “with God,” the Word who is “God,” like Hosea and Isaiah and Jeremiah and anyone else who has shown himself such that “the word of the Lord” or “the word” came to him; ### Scripture references - John 1:1: allusion, high confidence - Hos 1:1: allusion, medium confidence ### Translation notes - The allusions are John 1:1 and Hos 1:1, Isa 2:1, Jer 1:2. ### Citation (SBL) Origen, Comm. Jo. 2.28 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-28). ## Commentary on John 2.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-29 - Source: Preuschen 4:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most believers know only the Word made flesh, Christ crucified. ### Greek text ἕτεροι δὲ οἱ μηδὲν εἰδότες »εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, τὸν γενόμενον σάρκα λόγον τὸ πᾶν νομίσαντες εἶναι τοῦ λόγου, Χριστὸν κατὰ σάρκα μόνον γινώσκουσι· τοιοῦτον δέ ἐστι τὸ πλῆθος τῶν πεπιστευκέναι νομιζομένων. ### English translation (Claude) others, who know nothing “except Jesus Christ and him crucified,” thinking that the Word become flesh is the whole of the Word, know Christ only according to the flesh; and such is the multitude of those who are thought to have believed. ### Scripture references - 1 Cor 2:2: quotation, high confidence - John 1:14: allusion, high confidence - 2 Cor 5:16: allusion, high confidence ### Translation notes - The quotation is 1 Cor 2:2; the allusions are John 1:14 and 2 Cor 5:16. ### Citation (SBL) Origen, Comm. Jo. 2.29 (Preuschen 4:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-29). ## Commentary on John 2.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-30 - Source: Preuschen 4:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third group follows the Greek philosophical schools, which share partly in the Word. ### Greek text καὶ τρίτοι λόγοις μετέχουσί τι τοῦ λόγου ὡς πάντα ὑπερέχουσι λόγον προσεσχήχασι, καὶ μήποτε οὖτοί εἰσιν οἱ μετερχόμενοι τὰς εὐδοχιμούσας καὶ διαφρούσας ἐν φιλοσοφίᾳ παρʼ Ἓλλησιν αἱρέσεις. ### English translation (Claude) And third are those who have given heed to words that share somewhat in the Word, as though these surpassed every word; and perhaps these are those who follow the esteemed and distinguished schools of philosophy among the Greeks. ### Translation notes - “Schools” renders αἱρέσεις, used here in its neutral sense. The digital text has several slips (προσεσχήχασι, εὐδοχιμούσας, διαφρούσας). ### Citation (SBL) Origen, Comm. Jo. 2.30 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-30). ## Commentary on John 2.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-31 - Source: Preuschen 4:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fourth group believes godless teachings that deny providence and the good. ### Greek text τέταρτοι δὲ παρὰ τούτους οἱ πεπιστεθκότες λόγοις πάντη διεφθορόσι καὶ ἀθέοις, τὴν ἐναργῆ καὶ σχεδὸν αἰσθητὴν πρόνοιαν ἀναιροῦσι καὶ ἄλλο τι τέλος παρὰ τὸ καλὸν ἀποδεχομένοις. ### English translation (Claude) And fourth besides these are those who have believed in words wholly corrupt and godless, which do away with the evident and almost perceptible providence and accept some end other than the good. ### Translation notes - Origen probably has the Epicureans in mind. ### Citation (SBL) Origen, Comm. Jo. 2.31 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-31). ## Commentary on John 2.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-32 - Source: Preuschen 4:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen summarizes the four grades of “God” and of “Word,” and the four ranks of worshipers. ### Greek text Εἰ καὶ ἐδόξαμεν δὲ παρεκβεβηκέναι, οἶμαι δʼ ὅτι παρακειμένως ὑπὲρ τοῦ σαφῶς ἰδεῖν τέσσαρα τάγματα κατὰ τὸ »θεὸς« ὅνομα καὶ τέσσαρα κατὰ τὸ »λόγος« τοῦτο πεποιήκαμεν. ἦν γὰρ »ὁ θεὸς« καὶ »θεός«, εἶτα »θεοὶ« διχῶς, ὦν τοῦ τῶν ὅλων »θεοῦ«. καὶ πάλιν ἦν »ὁ λόγος«, τάχα δὲ καὶ » λόγος«, ὁμοίως τῷ »ὁ θεὸς« καὶ »θεός«, καὶ »οἱ λόγοι« διχῶς, οἰκεῖοί τε ἀνθρώπινοι· οἱ μὲν τῷ πατρί, μερίδες ὄντες αὐτοῦ· καὶ τούτοις παρακείμενοι, οὓς νῦν σαφέστερον ὁ λόγος ἡμῖν παρίστησιν, οἱ ἐπὶ τὸν σωτῆρα φθάσαντες καὶ τὸ πᾶν ἐν αὐτῷ ἱστάντες. καὶ τρίτοι οἱ προειρημένοι, ἥλιον καὶ σελήνην καὶ ἀστέρας νομίζοντες θεοὺς καὶ ἐν αὐτοῖς ἱστάμενοι. ἐπὶ πᾶσι δὲ καὶ ἐν τῇ ### English translation (Claude) Even if we seemed to have digressed, I think we have done this appropriately, in order to see clearly four ranks according to the name “God” and four according to the name “Word.” For there was “the God” and “God,” then “gods” in two senses, … of the God of the universe. And again there was “the Word,” and perhaps also “Word,” like “the God” and “God,” and “the words” in two senses. Of those who worship: some belong to the Father, being his portion; and next to these, those whom the argument now presents to us more clearly, who have reached the Savior and set their all in him; and third, those mentioned before, who think the sun and moon and stars are gods and stop at them; and last of all, in the ### Scripture references - Deut 32:9: allusion, medium confidence ### Translation notes - The allusion is Deut 32:9. The digital text is disordered in the middle (“ὦν τοῦ τῶν ὅλων θεοῦ”, “οἰκεῖοί τε ἀνθρώπινοι”); translated by the evident sense, with “…” marking a loss. The sentence continues in 2.33. ### Citation (SBL) Origen, Comm. Jo. 2.32 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-32). ## Commentary on John 2.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-33 - Source: Preuschen 4:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same four grades apply to the Word; the next lemma is John 1:2. ### Greek text κάτω χώρᾳ οἱ τοῖς ἀψύχοις καὶ νεκροῖς εἰδώλοις ἐγκείμενοι. τὸ δὲ ἀνάλογον καὶ ἐπὶ τῶν κατὰ τὸν λόγον εὐρίσχομεν. οἱ μὲν γὰρ αὐτῷ τῷ λόγῳ κεκόσμηνται· οἱ δὲ παρακειμένῳ τινὶ αὐτῷ καὶ δοκοῦντι εἶναι αὐτῷ τῷ πρώτῳ λόγῳ, οἱ μηδὲν εἰδότες »εἰ μὴ Ἰησοῦν Χριστὸν »καὶ τοῦτον ἐσταυρωμένον«, οἱ τὸν λόγον σάρκα ὁρῶντες· καὶ δοκοῦντι οὓς πρὸ βραχέος εἰρήκαμεν. τί δὲ δεῖ λέγειν περὶ τῶν νομιζομένων μὲν ἐν λόγῳ τυγχάνειν, ἀποπεπτωκότων δὲ οὐ μόνον αὐτοῦ τοῦ καλοῦ ἀλλὰ καὶ τῶν ἰχνέων τῶν μετεχόντων αὐτοῦ; 1, 2. Οὖτος τἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ### English translation (Claude) lowest place, those who are devoted to lifeless and dead idols. And we find the analogous thing also in what concerns the Word. For some are adorned by the Word himself; others by something next to him that seems to be the first Word himself: those who know nothing “except Jesus Christ and him crucified,” who see the Word as flesh; and others by what seems to be a word, those whom we mentioned a little before. And what need is there to speak of those who are thought to be in the word but have fallen away not only from the good itself but even from the traces of those who share in it? John 1:2: “He was in the beginning with God.” ### Scripture references - 1 Cor 2:2: quotation, high confidence - John 1:2: quotation, high confidence ### Translation notes - The quotations are 1 Cor 2:2 and John 1:2 (the next lemma). The clause “and others by what seems to be a word” is compressed in the digital text (“καὶ δοκοῦντι οὓς”). ### Citation (SBL) Origen, Comm. Jo. 2.33 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-33). ## Commentary on John 2.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-34 - Source: Preuschen 4:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:2 sums up the three statements of John 1:1. ### Greek text Διὰ τῶν προειρημένων τριῶν προτάσεων τάγματα τρία δι- δάξας ἡμᾶς ὁ εὐαγγελιστὴς συγκεφαλαιοῦται τὰ τρία εἰς ἕν, λέγων τὸ »Οὖτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«. ### English translation (Claude) Having taught us three ranks through the three propositions stated before, the evangelist sums up the three into one, saying, “He was in the beginning with God.” ### Scripture references - John 1:2: quotation, high confidence ### Translation notes - The quotation is John 1:2. ### Citation (SBL) Origen, Comm. Jo. 2.34 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-34). ## Commentary on John 2.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-35 - Source: Preuschen 4:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:2 gathers the three clauses of John 1:1 into a fourth statement. ### Greek text πρῶτον δὲ τῶν τριῶν με- μαθήκαμεν, ἐν τίνι ἦν ὁ λόγος, ὅτι »ἐν ἀρχῇ«, καὶ πρὸς τίνα οὖτος ᾖν, ὅτι »πρὸς τὸν θεόν«, καὶ τίς ὁ λόγος ἦν, ὅτι »θεός«. οἱονεὶ οὖν δεικνὺς τὸν προειρημένον θεὸν λόγον διὰ τοῦ »Οὖτος«, καὶ συνάγων εἰς τετάρτην πρότασιν τό τε »Ἐν ἀρχῇ ἦν ὁ λόγος« καὶ τὸ »‘Ο λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος« φηςίν· »Οὖτος »ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.« ### English translation (Claude) First of the three we have learned in what the Word was, namely “in the beginning”; and with whom he was, namely “with God”; and who the Word was, namely “God.” As if pointing, then, to the God the Word already mentioned by “He,” and gathering into a fourth proposition both “In the beginning was the Word” and “The Word was with God, and the Word was God,” he says: “He was in the beginning with God.” ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are John 1:1–2. ### Citation (SBL) Origen, Comm. Jo. 2.35 (Preuschen 4:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-35). ## Commentary on John 2.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-36 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taking “beginning” as the world's beginning, the Word is older than heaven and earth. ### Greek text δύναται μέντοι γε τὸ τῆς ἀρχῆς ὄνομα λαμβάνεσθαι καὶ ἐπὶ τῆς τοῦ κόσμου ἀρχῆς, μανθανόντων ἡμῶν διὰ τῶν λεγομένον ὅτι πρεσβύτερος ὁ λόγος τῶν ἀπʼ ἀρχῆς γενομένων ἦν. εἰ γὰρ »ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«, τὸ δὲ »Ἐν ἀρχῇ ἦν« σαφῶς πρεσβύτερόν ἐστι τοῦ ἐν ἀρχῇ πεποιημένου, οὐ μόνον στερεώματος καὶ ξηρᾶς, ἀλλὰ οὐρανοῦ καὶ γῆς πρεσβήτερός ἐστιν ὁ λόγος. ### English translation (Claude) The name “beginning,” however, can also be taken of the beginning of the world, as we learn from what is said that the Word was older than the things that came to be from the beginning. For if “in the beginning God made the heaven and the earth,” and “In the beginning was” is clearly older than what was made in the beginning, the Word is older not only than the firmament and the dry land but than heaven and earth. ### Scripture references - Gen 1:1: quotation, high confidence - John 1:1: quotation, high confidence - Gen 1:6–10: allusion, medium confidence ### Translation notes - The quotations are Gen 1:1 and John 1:1; the allusions are Gen 1:6–10. ### Citation (SBL) Origen, Comm. Jo. 2.36 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-36). ## Commentary on John 2.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-37 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks why John says “the Word” and not “the Word of God.” ### Greek text τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται· »Ἐν ἀρχῇ ἠν ὁ λόγος« τοῦ θεοῦ »καὶ ὁ λόγος« τοῦ θεοῦ »ῆν πρὸς » ἐστιν ὁ λόγος. τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται· » τὸν θεόν καὶ θεὸς ἦν ὁ λόγος« τοῦ θεοῦ. ἀκόλουθον δέ ἐστιν τὸν ζητοῦντα, τί δήποτε οὐγέγραπαι· »Ἐν ἀρχῇ ὁ λόγος τοῦ θεοῦ«, καὶ ζητοῦντα. τί δήποτε οὐ γέγραπται· »Ἐν ἀρχῇ ὁ λόγος τοῦ θεοῦ«, ὁ μέν τις τοῦ θεοῦ λόγος, ἕτερος δὲ φέρε εἰπεῖν ἀγγέλων λόγος, καὶ ἄλλος ἀνθρώπων, καὶ οὕτως ἐπὶ τῶν λοιπῶν λόγων. ### English translation (Claude) Perhaps someone might not unreasonably ask why it is not said, “In the beginning was the Word” of God, “and the Word” of God “was with God, and the Word” of God “was God.” It follows that whoever asks why it is not written “In the beginning was the Word of God” must also ask whether one is the Word of God, and another, let us say, the word of angels, and another of human beings, and so on with the other words. ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - The quotation is John 1:1. The digital text of this section is disordered, with a line repeated (“τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται”) and part of 2.36 (“ἐστιν ὁ λόγος”) leaking in; translated by the evident sense and left for the coordinator to check. ### Citation (SBL) Origen, Comm. Jo. 2.37 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-37). ## Commentary on John 2.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-38 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There cannot properly be several Words, Wisdoms, or Righteousnesses, as the case of truth shows. ### Greek text εἰ δὲ λόγος, τάχα καὶ »σοξία« καὶ »δικαιοςύνη«. ἄτοπον δὲ πλείονας φάσκειν τῆς »λόγος« προσηγορίας κυρίως τυλχάνειν καὶ τῆς »σοφία« καὶ τῆς »δικαιοσύνη«. καὶ πληχθηςόμεθα πρὸς τὸ μὴ δεῖν ζητεῖν πλείονας λαόγους καὶ σοφίας καὶ δικαιοςύναις, κυρίως οὕτως ὀνομαζόμενα, ἁπὸ τῆς ἀληθείας. ### English translation (Claude) And if there are several words, perhaps also several “wisdoms” and “righteousnesses.” But it is absurd to say that several beings properly bear the title “Word,” and “Wisdom,” and “Righteousness.” And we shall be struck, from the example of truth, by the conclusion that we must not seek several words and wisdoms and righteousnesses that are properly so named. ### Translation notes - The digital text has many slips here (σοξία, δικαιοςύνη, τυλχάνειν, πληχθηςόμεθα, λαόγους), translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.38 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-38). ## Commentary on John 2.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-39 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth is one, not different for God, angels, and humans. ### Greek text πᾶς γὰρ ὁστισοῦν ὁμολογήσαι ἂν μίαν εἶναι τὴν ἀλή- θειαν· οὐ γὰρ καὶ ἐπʼ αὐτῆς τολμήσαι ἄν τις λέγειν ἑτέραν εἶναι τὴν τοῦ θεοῦ ἀλήθειαν καὶ ἑτέραν τὴν τῶν ἀγγέλων καὶ ἄλλην τὴν τῶν ἀνθρώπων· ἐν γὰρ τῇ φύσει τῶν ὄντων μία ἡ περὶ ἑκάστου ἀλήθεια. ### English translation (Claude) For anyone whatever would agree that truth is one. For no one would dare to say of it that the truth of God is one thing, that of angels another, and that of human beings another; for in the nature of things the truth about each thing is one. ### Citation (SBL) Origen, Comm. Jo. 2.39 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-39). ## Commentary on John 2.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-40 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since truth and wisdom are one, the Word who announces them is also one. ### Greek text εἰ δὲ ἀλήθεια μία, δῆλον ὅτι καὶ ἡ κατασκευὴ αὐτῆς καὶ ἡ ἀπόδειξις σοξία τυλχάνουσα μία εὐλόγως ἂν νοοῖτο, πάσης τῆς νομιζομένης σοφίας οὐ κρατούσης τῆς ἀληθείας οὐδὲ σοφίας ἂν ὑγιῶς χρηματιζούσης. εἰ δʼ ἀλήθεια μία καὶ σοφία μία, καὶ λόγος ὁ ἁπαυ- γέλλων τὴν ἀλήθειαν καὶ τὴν σοφίαν ἁπλῶν καὶ φανερῶν εἰς τοὺς χωρητικοὺς εἶς ἂν τυγχάνοι. ### English translation (Claude) And if truth is one, clearly its establishment and demonstration, being wisdom, would reasonably be understood as one, since all so-called wisdom that does not hold the truth would not soundly be called wisdom either. And if truth is one and wisdom is one, the Word too who announces truth and wisdom, simple and plain, to those able to receive them, would be one. ### Translation notes - The digital text has OCR slips here (σοξία τυλχάνουσα, ἁπαυγέλλων), translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.40 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-40). ## Commentary on John 2.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-41 - Source: Preuschen 4:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John omits “of God” with good reason, not because the Word is not God's. ### Greek text καὶ οὐχὶ ταῦτά φαμεν ἀρνούμενοι τὴν ἀλήθειαν καὶ τὴν σοφίαν καὶ τὸν λόγον εἶναι τοῦ θεοῦ, ἀλλὰ δεικ- νύντες τὸ χρήσιμον τοῦ σεσιωπῆσθαι »Τοῦ θεοῦ«, καὶ μὴ ἀναγε- γράφθαι· »’Εν ἀρχῇ ἦν ὁ λόγος τοῦ θεοῦ.« ### English translation (Claude) And we do not say these things denying that the truth and the wisdom and the Word are God's, but showing the usefulness of the silence about “of God,” and of its not being written, “In the beginning was the Word of God.” ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The allusion is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 2.41 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-41). ## Commentary on John 2.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-42 - Source: Preuschen 4:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Revelation John calls the rider on the white horse “the Word of God.” ### Greek text ‘O αὐτὸς δὲ ’Ιωάννης ἐν τῇ ’Αποκαλύψει καὶ μετὰ τῆς προσ- θήκης αὐτὸς δὲ ’Ιωάννης ἐν τῇ ’Αποκαλύψει καὶ μετὰ τῆς προσ- θήδης αὐτὸν ὀνομάζει τῆς θεοῦ λέγων· »Καὶ εἶδον οὐρανὸν τὸν ἀνε- »ῳγμένον· καὶ ἰδοὺ ἵππος λευκὸς λευκὸς καὶ ὁκαθήμενος ἑπʼ αὐτὸν καλούμενος »πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ· οἱ δὲ »ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδή- »ματα πολλά· ἔχων ὄνμα γεγραμμένον, ὅ οὐδεὶς οἶδεν εἰ μὴ αὐτός, »καὶ περβεβλημένος ἱμάτιον † ῥεραντισμένον αἵματι, καὶ ἐκέκλητο »τὸ ὄνομα αὐτοῦ »Λόγος τοῦ θεοῦ«. καὶ τὰ στρατεύμτα αὐτοῦ »ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐπὶ ἵπποις λευκοῖς ἐνδεδυμένοις »βύσσινον * καθαρόν. καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται »ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμαωεῖ »αὐτοὺς ἐν ῥόβδῳ σιδηρᾷ· καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τῆς »ὀργῆς τοῦ θυμοῦ τοῦ θεοῦ τοῦ τοῦ παντοκράτορος. καὶ ἔχει ἐπὶ τὸ »ἱμάτιον καὶ ἐπὶ τὸν ν μηρὸν αὐτοὺ ὄνομα γεγραμμένον > Ὁ βασιλεὺς »βασιλέων καὶ κύριος κυρίων«. ### English translation (Claude) The same John in the Revelation names him with the addition “of God,” saying: “And I saw heaven opened, and behold, a white horse, and the one sitting on it called faithful and true, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems; he has a name written which no one knows but himself, and he is clothed in a garment … sprinkled with blood, and his name was called ‘The Word of God.’ And his armies in heaven followed him on white horses, clothed in fine linen … pure. And from his mouth goes out a sharp sword, so that with it he may strike the nations, and he will shepherd them with a rod of iron; and he treads the winepress of the wine of the fury of the wrath of God the Almighty. And he has on his garment and on his thigh a name written: ‘King of kings and Lord of lords.’” ### Scripture references - Rev 19:11–16: quotation, high confidence ### Translation notes - The quotation is Rev 19:11–16. The opening words are printed twice in the digital text, and the editor marks doubtful words in the quotation (†, *); the quotation is translated as it stands, with “…” at those points. ### Citation (SBL) Origen, Comm. Jo. 2.42 (Preuschen 4:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-42). ## Commentary on John 2.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-43 - Source: Preuschen 4:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls him both “the Word” and “the Word of God,” and both are needed. ### Greek text ἀναγκαίως δὲ καὶ ἀπολύτως εἴρηται καὶ »λόγος« καὶ μετὰ προσθήκης »λόγος τοῦ θεοῦ«· ὧν εἰ τὸ ἕτερον σεσιώπητο, ἀφορμὰς ἄν εἴχομεν τοῦ παρεκδέξασθαι καὶ ἀπο- πεσεῖν τῆς περὶ τοῦ λόγου ἀληθείας. εἰ γὰρ »λόγος« μὲν ἀναγέγραπτο »λόγος δὲ θεοῦ« μὴ εἴρητο, οὐ σαφῶς ἐμανθάνομεν, ὅτι οὗτος ὁ λόγος »λόγος τοῦ θεοῦ« ἐστι. ### English translation (Claude) Necessarily, then, he is called both “Word” absolutely and, with the addition, “Word of God.” If either of these had been left unsaid, we would have had occasions for misinterpreting and falling away from the truth about the Word. For if “Word” had been written but “Word of God” not said, we would not have learned clearly that this Word is the “Word of God.” ### Scripture references - John 1:1: allusion, high confidence - Rev 19:13: allusion, high confidence ### Translation notes - The allusions are John 1:1 and Rev 19:13. ### Citation (SBL) Origen, Comm. Jo. 2.43 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-43). ## Commentary on John 2.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-44 - Source: Preuschen 4:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without the absolute title “Word,” one might imagine many Words. ### Greek text πάλιν τʼ αὖ εἰ »λόγος μὲν θεοῦ« προσηγόγευτο, »λόγος« δὲ ἀπολύτως οὐκ εἴρητο, κἄν πολλοὺς λόγους ἀναπλάσσοντες κατὰ τὴν πρὸς ἕκαστον τῶν λογικῶν σχέσιν μάτην ἄν πολλοὺς κυρίως οὕτως ὀνομαζομένους παρεδεφάμεθα. ### English translation (Claude) And again, if he had been called “Word of God” but not said to be “Word” absolutely, we might have invented many words according to the relation to each rational being, and wrongly accepted many as properly so named. ### Citation (SBL) Origen, Comm. Jo. 2.44 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-44). ## Commentary on John 2.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-45 - Source: Preuschen 4:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, apostle, evangelist, and prophet, saw the Word of God on a white horse. ### Greek text καλῶς μέντοι γε διαγράφων τὰ περὶ τοῦ λόγου τοῦ θεοῦ ἐν τῇ Ἀποκαλύψει ὁ ἀπόστολος καὶ ὁ εὐαγγελιστής, ἤδη δὲ καὶ καὶ τῆς Ἀποκαλύψεως καὶ προφήτης, φηςὶ τὸν τοῦ θεοῦ λόγον ἑωρακέναι ἐν ἀνεῳγότι τῷ οὐρανῷ ἐφʼ ἵππῳ λευκῷ ὀχούμενον. ### English translation (Claude) Well indeed does the apostle and evangelist, and now also the prophet of the Revelation, describe the things concerning the Word of God in the Revelation, saying that he saw the Word of God riding on a white horse in the opened heaven. ### Scripture references - Rev 19:11–13: allusion, high confidence ### Translation notes - The allusion is Rev 19:11–13. The digital text repeats καί. ### Citation (SBL) Origen, Comm. Jo. 2.45 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-45). ## Commentary on John 2.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-46 - Source: Preuschen 4:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen proposes to interpret the details of the vision of the rider. ### Greek text τί δὲ αἰνίττεται τὸ ἀνεῷχθαι τὸν οὐρανὸν καὶ ὁ λευκὸς ἵππος καὶ τὸ ἐπʼ αὐτοῦ καθέζεσθαι τὸν καλούμενον τοῦ θεοῦ λογον, πρὸς τῷ εἶναι θεοῦ λόγον καὶ πιστὸν καὶ ἀληθινὸν καὶ ἐν δικαιοσύνῃ κρίνοντα καὶ πολεμοῦντα λεγόμενον, κατανοητέον, ἵνα ἔτι μᾶλλον προβιβασθῶμεν τῷ ἐκαβεῖν τὰ περὶ »τοῦ λόγου τοῦ θεοῦ«. ### English translation (Claude) We must consider what is hinted at by the opening of heaven and the white horse, and by the one called the Word of God sitting on it, who besides being the Word of God is said to be faithful and true and to judge and make war in righteousness, so that we may advance still further in grasping the things concerning “the Word of God.” ### Scripture references - Rev 19:11–13: allusion, high confidence ### Translation notes - The allusion is Rev 19:11–13. ### Citation (SBL) Origen, Comm. Jo. 2.46 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-46). ## Commentary on John 2.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-47 - Source: Preuschen 4:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heaven is opened to the righteous, and the Word reveals heavenly things through the “horse” of clear speech. ### Greek text κεκλεῖσθαι δὲ ἡγοῦμαι τὸν οὐρανὸν τοῖς ἀσεβέσι καὶ τὴν εἰκόωα τοῦ χοϊκοῦ φέρουσιν, ἀνεῷχθαι δὲ τοῦς δικαίοις καὶ κεκοσμημένοις τῇ τοῦ ἐπουρανίου εἰκόνι· τοῖς μὲν γάρ, ἅτε κάτω τυγχάνουσι καὶ ἐν σαρκὶ ἔτι ὑπάρχουσιν, ἀποκέκλεισται τὰ κρείττονα οὐ συνιέναι αὐτὸ οὐδὲ τὸ κάλλος αὐτῶν δυναμένοις, ἐπεῖ μὴ βούλον- ται κατανοεῖν συγκύπτοντες καὶ μὴ ἐπιδιδόντες αὑτοὺς εἰς τὸ ἀνα- κύπτειν· τοῖς δὲ διαφέρουσι, ἅτε τὸ πολίτευμα ἔχουσιν ἐν οὐρανοῖς, τὰ οὐράνια τῇ κλειδὶ τοῦ Δαβὶδ ἀνέῳγε θεωρούμενα, τοῦ θείου λόγου ἀνοίγοντος αὐτὰ καὶ σαφηνίζοντος διὰ τοῦ ὀχεῖσθαι ἵππῳ, φωναῖς τὰ σημαινόμενα ἀπαγγελλούσαις, λευκῷ διὰ τὸ φανερὸν καὶ τὸ λευκὸν καὶ φωτεινὸν τῆς γνώσεως. ### English translation (Claude) I think heaven is shut to the ungodly and to those who bear the image of the man of dust, but opened to the righteous and to those adorned with the image of the heavenly man. For to the former, since they are below and still in the flesh, the better things are closed, as they cannot understand them or their beauty, since they will not consider them but stoop down and do not give themselves to looking up. But to those who excel, since they have their citizenship in heaven, the heavenly things are opened with the key of David to be contemplated, the divine Word opening and making them clear by riding on a horse, that is, on voices that announce what is signified; white, because of the clarity and the whiteness and brightness of knowledge. ### Scripture references - 1 Cor 15:49: allusion, high confidence - Phil 3:20: allusion, high confidence - Rev 3:7: allusion, high confidence - Rev 19:11: allusion, high confidence ### Translation notes - The allusions are 1 Cor 15:49, Phil 3:20, Rev 3:7, and Rev 19:11. On the horse as the voice, see 1.278–279. ### Citation (SBL) Origen, Comm. Jo. 2.47 (Preuschen 4:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-47). ## Commentary on John 2.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-48 - Source: Preuschen 4:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The faithful Word rides securely on voices that outrun every false word and false truth. ### Greek text Καθέζεται δὲ ἀπὶ τὸν λευκὸν ἵππον ὁ καλούμενος »πιστός«, ἱδρυμένος βεβαιώτερον καί, ἵνʼ οὕτως εἴπω, βασιλικώτερον ἐν φωνῖς ἀντραπῆναι μὴ δυναμέναις, παντὸς ἵππου ὀξύτερον καὶ τάχιον τρεχούσαις καὶ παρευδοκιμούσαις ἐν τῇ φορᾷ πάντα τὸν ἀνταγωνιστὴν ὑποκριτὴν λόγου νομεζόμενον λόγον καὶ ἀληθείας δοκοῦσαν ἀλήθειαν. ### English translation (Claude) And the one called “faithful” sits on the white horse, seated more securely and, so to speak, more royally on voices that cannot be overturned, running more swiftly and quickly than any horse, and surpassing in their course every rival that pretends to be the Word, the word so considered, and the truth that seems to be truth. ### Scripture references - Rev 19:11: allusion, high confidence ### Translation notes - The allusion is Rev 19:11. The digital text reads ἀπὶ, φωνῖς ἀντραπῆναι, νομεζόμενον. ### Citation (SBL) Origen, Comm. Jo. 2.48 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-48). ## Commentary on John 2.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-49 - Source: Preuschen 4:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is “faithful” as worthy of belief, and “true” as the reality behind shadows and types. ### Greek text καλεῖται δὲ »πιστὸς« ὁ ἐπὶ τοῦ λευκοῦ ἵππου οὐ διὰ τὸ πιστεύειν ὅσον διὰ τὸ πιστευτὸς εἶναι, τουτέστι, τοῦ πιστεύεσθαι ἄξιος· κύριος γὰρ κατὰ τὸν Μωσέα πιστὸς καὶ ἀληθινός. καὶ ἀληθινὸς γὰρ πρὸς ἀντιδιαστολὴν σκιᾶς καὶ τύπου καὶ εἰκόνος, ἐπεὶ τοιοῦτος ὁ ἐν τῷ ἀνῳγότι οὐρανῷ λόγος· ὁ γὰρ ἐπὶ γῆς οὐ τοιοῦτος ὁποῖος ὁ ἐν οὐρανῷ, ἅτε γενόμενος σὰρξ καὶ διὰ σκιῶς καὶ τύπων καὶ εἰκόνων λαλούμνος. ### English translation (Claude) And the one on the white horse is called “faithful” not so much because he believes as because he is believable, that is, worthy of being believed; for according to Moses the Lord is faithful and true. And he is “true” in contrast to shadow and type and image, since such is the Word in the opened heaven; for the Word on earth is not such as the Word in heaven, since he became flesh and speaks through shadows and types and images. ### Scripture references - Rev 19:11: allusion, high confidence - Deut 32:4: allusion, high confidence - John 1:14: allusion, high confidence - Heb 10:1: allusion, medium confidence ### Translation notes - The allusions are Rev 19:11, Deut 32:4, John 1:14, and Heb 8:5, 10:1. “Faithful” and “believe” render πιστός and πιστεύειν, which share a root. ### Citation (SBL) Origen, Comm. Jo. 2.49 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-49). ## Commentary on John 2.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-50 - Source: Preuschen 4:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most believers are taught by the shadow of the Word, as Lamentations says. ### Greek text τὰ δὲ πλήθη τῶν πεπιστευκέναι νομιζομένων τῇ σκιᾷ τοῦ λόγου καὶ οὐχι τῷ ἀληθινῷ λόγῳ θεοῦ ἐν τῷ ἀνεῳγότι οὐρανῷ τυγχάνοντι μαθητεύεται. διόπερ ὁ Ἱερμίας φησί· »Πνεῦμα προσώπου »ἡμῶν χριστὸς κύριος, οὗ εἴπομεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν »τοῖς ἔθνεσιν.« ### English translation (Claude) But the multitudes of those who are thought to have believed are taught by the shadow of the Word, and not by the true Word of God who is in the opened heaven. That is why Jeremiah says: “The breath of our face is Christ the Lord, of whom we said, ‘In his shadow we shall live among the nations.’” ### Scripture references - Lam 4:20: quotation, high confidence ### Translation notes - The quotation is Lam 4:20 LXX, which Origen, like others, attributes to Jeremiah. ### Citation (SBL) Origen, Comm. Jo. 2.50 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-50). ## Commentary on John 2.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-51 - Source: Preuschen 4:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word judges each according to its worth, being righteousness and judgment itself. ### Greek text οὗτος δὴ ὁ λόγος τοῦ θεοῦ ὁ πιστὸς καλούμενος καὶ ἀληθινὸς καλεῖται καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ, τῇ αὐτοδικαιοσύνῃ καὶ αὐτοκρίσει τὸ κατʼ ἀξίαν ἑκάστου τῶν ὄντων ἀπονέμειν ἀπὰ θεοῦ δύνασθαι λαβὼν καὶ κρίνειν. ### English translation (Claude) This Word of God, then, who is called faithful, is also called true, and judges and makes war in righteousness, having received from God the ability, by righteousness itself and judgment itself, to assign to each being what it deserves and to judge. ### Scripture references - Rev 19:11: allusion, high confidence ### Translation notes - The allusion is Rev 19:11. ### Citation (SBL) Origen, Comm. Jo. 2.51 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-51). ## Commentary on John 2.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-52 - Source: Preuschen 4:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one who shares in righteousness can equal righteousness itself, as a painting never fully equals its subject. ### Greek text οὐδεὶς γὰρ τῶν μετεχόντων δικαιοσύνης καὶ τῆς τοῦ κρίνειν λαὸν δυνάμεως οὕτω πάντη ἐναπμάξασθαι ἑαυτοῦ τῇ ψυχῇ δυνήσεται τοὺς τῆς δικαιοσύνης τύπους καὶ οῦ κρίνειν, ὥστε ἐν μηδενὶ ἀποκεῖν τῆς αὐτοδικαιοσύνης καὶ τῆς αὐτοκρίσεως, ὡς οὐδὲ ὁ γράφων εἰκόνα οἷός τε ἔσται μετα- δοῦναι πάντων τῶν τοῦ γραφομένου ἰδιωμάτων τῇ γραφῇ. ### English translation (Claude) For none of those who share in righteousness and in the power of judging will be able so completely to stamp the imprints of righteousness and of judging on his own soul as to fall short in nothing of righteousness itself and judgment itself, just as a painter will not be able to give his painting all the characteristics of what he paints. ### Translation notes - The digital text reads ἐναπμάξασθαι and ἀποκεῖν (for ἐναπομάξασθαι, ἀπολείπειν). ### Citation (SBL) Origen, Comm. Jo. 2.52 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-52). ## Commentary on John 2.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-53 - Source: Preuschen 4:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No creature is justified before God, since sharing in life or righteousness is never the same as being them. ### Greek text διὰ τοῦτο δὴ ἡγοῦμαι τὸν Δαβὶδ λέγειν τὸ »Οὐ δικαιωθήσεται ἐνώπιόν »σου πᾶς ζῶν«· οὐ γὰρ ἁπαξαπλῶς εἶπε »πᾶς ἄνθρωπος« ἤ »πᾶς »ἄγγελος«, ἀλλὰ »πᾶς ζῶν«, ὅτι κἄν τῆς ζωῆς τις μετέχῃ καὶ πάντη τὴν νεκρότητα ἀπσείσηται, οὐδʼοὕτως ὡς πρὸς σὲ δικαιωθῆναι δυνήσεται παραπλησίως τῇ ζωῇ, οὐδὲ δυνατὸν τὸν μετέχοντα τῆς ζωῆς καὶ διὰ τοῦτο ζῶντα χρηματίζοντα αὐτὸν γενέσθαι ζωήν, καὶ τὸν μετέχοντα δικαιοσύνης καὶ διὰ τοῦτο δίκαιον καλούμενον ἐξισω- θῆναι πάντη τῇ δικαιοσύνῃ. ### English translation (Claude) That is why I think David says, “No living being will be justified before you.” For he did not say simply “every man” or “every angel,” but “every living being,” because even if someone shares in life and has shaken off all deadness, not even so will he be able to be justified before you as life is; nor is it possible for one who shares in life, and is for this reason called living, himself to become life, or for one who shares in righteousness, and is for this reason called righteous, to be made entirely equal to righteousness. ### Scripture references - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 143:2 (142:2 LXX). ### Citation (SBL) Origen, Comm. Jo. 2.53 (Preuschen 4:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-53). ## Commentary on John 2.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-54 - Source: Preuschen 4:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word wars against unreason and injustice in the soul so as to dwell in it and justify it. ### Greek text Ἔργον δὲ τοῦ λόγου ὥσπερ κρίνειν ἐν δικαιοσύνῃ οὕτω καὶ πολεμεῖν ἐν δικαιοσύνῃ, ἵνʼ ἐκ τοῦ τοὺς ἐχθροὺς λόγῳ καὶ δικαιο- σύνῃ οὕτω πολεμεῖν ἐναιρουμένων τῶν ἀλόγων καὶ τὴς ἀδικίας λέγεσθαι ἐνοικήςῃ καὶ δικαιώςῃ, ἐκβάλλων τὰ ἐναντία τῆς ψυχῆς τοῦ, ἵνʼ οὕτως εἴπω, ἐπὶ σωτηρίᾳ αὐχμαλωτισθέντος ὁπὸ Χριστοῦ. ### English translation (Claude) And it is the work of the Word, as to judge in righteousness, so also to make war in righteousness, so that, from his so warring against the enemies with reason and righteousness, when the irrational things and those called injustice are destroyed, he may dwell in and justify the soul, casting out what is opposed from the soul of one who has, so to speak, been taken captive by Christ for salvation. ### Scripture references - Rev 19:11: allusion, high confidence - 2 Cor 10:5: allusion, medium confidence ### Translation notes - The allusions are Rev 19:11 and 2 Cor 10:5. The digital text is damaged (ἐνοικήςῃ, δικαιώςῃ, αὐχμαλωτισθέντος); translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.54 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-54). ## Commentary on John 2.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-55 - Source: Preuschen 4:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word wars against falsehood that claims to be truth, destroying it with the breath of his mouth. ### Greek text ἔτι κὲ μᾶλλον ἔστιν τὸν τοῦ λογου πόλεμον ἐδεῖν ὅν πολεμεῖ, ἐπὰν αὐτὸς μὲν πρεσβεύῃ περὶ ἀληθείας, ὁ δʼ ὑποκρινόμενος εἶναι λόγος οὐ λόγος ὤν, καὶ ἡ ἑαυτὴν ἀναγορεύσασα ἀλήθειαν οὐκ ἀλήθεια τυγχάνουσα ἀλλὰ ψεῦδος φάσκῃ εἶναι ἑαυτὴν τὴν ἀλήθειαν. τότε γὰρ καθοπλι- σάμενος ὁ λόγος κατὰ τοῦ ψεύδους »ἀναλοῖ αὐτὸ τῷ πνεύματι τοῦ »στόματος αὐτοῦ, καὶ αταργεῖ τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ«. ### English translation (Claude) Still more can one see the war that the Word wages when he himself pleads for the truth, while the one who pretends to be the word, not being the word, and she who proclaims herself truth, not being truth but falsehood, claims to be the truth. For then the Word, arming himself against falsehood, “will destroy it with the breath of his mouth and abolish it by the appearing of his coming.” ### Scripture references - 2 Thess 2:8: quotation, high confidence ### Translation notes - The quotation is 2 Thess 2:8. The digital text reads κὲ, ἐδεῖν, αταργεῖ. ### Citation (SBL) Origen, Comm. Jo. 2.55 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-55). ## Commentary on John 2.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-56 - Source: Preuschen 4:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as truth and wisdom destroys falsehood and false wisdom; his eyes are a flame of fire. ### Greek text καὶ ὅρα, εἰ δύναται κατὰ τ][ο νοητὸν τα[[υτα ὑπὰ τοῦ ἀποστόλου ἐν τῇ πρὸς Θεσσαλονικεῖς παρίστασθαι ἐπιστολῇ. τί γάρ ἐστι τὰ ἀνα- λούμενον τῷ πνεύματι τοῦ στόματος Χριστοῦ, Χριστοῦ τυγχάνοντος λόγου καὶ ἀληθείας καὶ σοφίας, ἢ τὸ ψεῦδος; καὶ τί τὸ καταργούμε- νον τῇ ἐπιφανείᾳ τῆς παρουσίας Χρστοῦ, σοφίας καὶ λόγου νοουμέ- νου, ἤ πᾶν τὸ ἐπαγγελλόμενον εἶναι σοφία, τυγχάνον δὲ ἕν τούτων, ὧν ὁ θεὸς δράσσεται »ἐν τῇ πανουργίᾳ αὐτῶν«; ἔτι ὁ Ἰωάννης θαυμασιώτατα ἐν τοῖς περὶ τοῦ ὀχουμένου τῷ λευκῷ ἵππῳ λόγου φηςὶ καὶ τὸ »Οἱ ὀφθαλμοὶ δὲ αὐτοῦ ὡς φλὸξ πυρός«. ### English translation (Claude) And see whether these things can be represented in their spiritual sense by the apostle in the letter to the Thessalonians. For what is it that is destroyed by the breath of the mouth of Christ, Christ being Word and truth and wisdom, but falsehood? And what is abolished by the appearing of the coming of Christ, understood as wisdom and Word, but everything that professes to be wisdom and is one of those whom God catches “in their craftiness”? Further, John very marvelously says, in what concerns the Word riding the white horse, also, “His eyes are like a flame of fire.” ### Scripture references - 2 Thess 2:8: allusion, high confidence - 1 Cor 3:19: quotation, high confidence - Rev 19:12: quotation, high confidence ### Translation notes - The allusions and quotations are 2 Thess 2:8, 1 Cor 3:19 (Job 5:13), and Rev 19:12. The opening of the section is garbled by stray brackets in the digital text. ### Citation (SBL) Origen, Comm. Jo. 2.56 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-56). ## Commentary on John 2.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-57 - Source: Preuschen 4:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word's fiery eyes both enlighten and consume coarse and false thoughts. ### Greek text ὡς γὰρ ἡ φλὸξ τὸ λαμπρὸν ἅμα καὶ φωτιστικόν, ἔτι κὲ καὶ πυρῶδες ἔχει καὶ ἀναλωτικὸν τῶν ὑλικωτέρων, οὕτως οἱ, ἵνʼ οὕτως εἴπω, ὀφθαλμοὶ τοῦ λόγου, οἷς βλέπει καὶ πᾶς ὁ μετέχων αὐτοῦ, πρὸς τῷ διὰ τῶν ἐνυπαρχουςῶν αὐτῷ ἀντιλαμβάνεσθαι τῶν νοητῶν ἀναλοῦσι καὶ ἀφανίζουσι τὰ ὑλικώτερα καὶ παρχύτερα τῶν νοημάτων· πάντα δὲ τὴν ἰσχνότητα καὶ λεπτότητα ἐκπέφευγε τῆς ἀληθείας τὰ ὁπωσποτοῦν ψευδόμενα. ### English translation (Claude) For as the flame has at once brightness and the power to give light, and further is fiery and consumes the more material things, so the eyes of the Word, so to speak, by which he sees, and so does everyone who shares in him, besides grasping intelligible things through the eyes that are in him, consume and do away with the more material and coarser of thoughts. And everything that is in any way false has escaped the fineness and subtlety of the truth. ### Scripture references - Rev 19:12: allusion, high confidence ### Translation notes - The last sentence is difficult; it may mean that falsehood cannot bear the fine scrutiny of the truth. The digital text reads παρχύτερα for παχύτερα (“coarser”). ### Citation (SBL) Origen, Comm. Jo. 2.57 (Preuschen 4:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-57). ## Commentary on John 2.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-58 - Source: Preuschen 4:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many diadems show that the Word has conquered many forms of falsehood. ### Greek text Πάνυ δὲ τεταγμένως μετὰ ἐν δικαιοσύνῃ κρίνοντα καὶ κατὰ τὸ ἐν δικαιοσύνῃ κρίνειν πολεμοῦντα, ἑξῆς δὲ τῷ πολεμεῖν φωτίζοντα, ἐπιφίρεται τὸ ἐπὶ τὴν κεφαλὴν εἶναι αὐτοῦ πολλὰ δια- δήματα. εἰ μὲν γὰρ ἕν ἦν καὶ μονοειδὲς τὸ ψεῦδος, καθʼ οὗ τὸν στέφανον ἡττωμένου ἐλάμβανεν ὁ νικήσας »πιστὸς καὶ ἀληθινὸς« λόγος, καὶ ἕν διάδημα περικεῖσθαι εὐλόγως ἄν ἀναγέγραπτο ὁ ἐπι- κρατήσας τῶν ἐναντίων θεοῦ λόγος. ### English translation (Claude) And in very good order, after the one judging in righteousness, and making war as he judges in righteousness, and next after his making war, enlightening, it is added that on his head are many diadems. For if falsehood were one and of one form, over which, defeated, the victorious “faithful and true” Word received the crown, it would reasonably have been recorded that the Word who prevailed over the enemies of God wore one diadem. ### Scripture references - Rev 19:11–12: allusion, high confidence ### Translation notes - The allusion is Rev 19:11–12. ### Citation (SBL) Origen, Comm. Jo. 2.58 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-58). ## Commentary on John 2.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-59 - Source: Preuschen 4:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word wears many diadems for his victories over many falsehoods and rebel powers. ### Greek text νυνὶ δὲ πολλῶν ὄντων τῶν ἐπαγγελλομένων τὴν ἀλήθειαν ψευδῶν, καθʼ ὧν στρατευσάμενος ὁ λόγος στεφανοῦται, πολλὰ γίντεται τὰ διαδήματα τῇ κεφαλῇ τοῦ πάντα νικήσντος περικείμενα καὶ ἑκάστης δὲ ἀποστατησάσης ἐνεργείας κρατῶν πολλὰ διαδήματα τῷ νικᾶν περιτίθεται. ### English translation (Claude) But now, since the falsehoods that profess the truth are many, against which the Word campaigns and is crowned, the diadems placed on the head of him who conquers all are many; and, prevailing over each rebellious power, he is crowned with many diadems for his victory. ### Scripture references - Rev 19:12: allusion, high confidence ### Translation notes - The allusion is Rev 19:12. ### Citation (SBL) Origen, Comm. Jo. 2.59 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-59). ## Commentary on John 2.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-60 - Source: Preuschen 4:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Word knows his name, since no lower being can grasp all he knows; those who share in him know more than others. ### Greek text Ἑξῆς μετὰ τὰ διαδήματα ἀναγέγραπται ἔχειν »ἔνομα γεγραμμένον »ὅ οὐδεὶς οἶδεν εἰ μὴ αὐτός«· οὗτος γὰρ ὁ ἕμψυχος λόγος ἐπίσταταί τινα μόνος, διὰ τὸ ὑποδεέστερον ἐν τοῖς ἑξῆς γενητοῖς τῆς φύσεως αὐτοῦ οὐδενὸς χωροῦντος πάντα, ἅ ἀκεῖνος καταλαμβάνει θεωρεῖν. τάχα δὲ καὶ οἱ μετέχοντες ἐκείνου τοῦ λόγου μόνοι παρὰ τοὺς μὴ μετέχοντας ἴσασι τὰ μὴ εἰς ἐκείνους φθάνοντα. ### English translation (Claude) Next after the diadems he is recorded as having “a name written which no one knows but himself.” For this living Word alone knows certain things, since, because of the inferiority of their nature, none of the beings that come after him can receive the contemplation of all that he comprehends. And perhaps also those who share in that Word alone, as compared with those who do not share, know the things that do not reach the others. ### Scripture references - Rev 19:12: quotation, high confidence ### Translation notes - The quotation is Rev 19:12. ### Citation (SBL) Origen, Comm. Jo. 2.60 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-60). ## Commentary on John 2.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-61 - Source: Preuschen 4:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word's blood-stained garment recalls his passion, which believers never forget even at the height of contemplation. ### Greek text οὐ γυμνὸς δὲ τῷ Ἰωάννῃ ὁρᾶται τῷ ἵππῳ ὀχούμενος ὁ τοῦ θεοῦ λόγος· περιβέβληται γὰρ ἱμάταιον † ῥεραμμένον αἵματι, ἐπείπερ ἴχνη περίκειται ὁ γενόμε- νος λόγος σάρξ, καὶ διὰ τὸ γεγονέναι σὰρξ ἀποθανών, ὡς προχυθῆναι αὐτοῦ καὶ αἷμα ἐπὶ τὴν γὴν νύξαντος τοῦ στρατιώτου τὴν πλευρὰν αὐτοῦ, ἐκείνου τοῦ πάθους· τάχα γὰρ κἄν ὁπωσποτὲ ἐν τῇ τοῦ λόγου ὑψηλοτάτῃ καὶ ἀνωτάτῃ θεωρίᾳ γενώμεθα καὶ τῆς ἀληθείας, οὐ πάντη ἐπιλησόμεθα τῆς ἐν σώματι ἡμῶν γενομένης διʼ αὐτοῦ εἰσαγωγῆς. ### English translation (Claude) But the Word of God riding the horse is not seen by John naked; for he is clothed in a garment … sprinkled with blood, since the Word who became flesh bears traces of that suffering, having died because he became flesh, so that his blood too was poured out on the earth when the soldier pierced his side. For perhaps, even if we should come in some way to the highest and loftiest contemplation of the Word and of the truth, we shall not entirely forget our introduction, which came about through him in the body. ### Scripture references - Rev 19:13: allusion, high confidence - John 1:14: allusion, high confidence - John 19:34: allusion, high confidence ### Translation notes - The allusions are Rev 19:13, John 1:14, and John 19:34. The editor marks the participle as doubtful (†). The digital text reads ἱμάταιον, ῥεραμμένον, γὴν. ### Citation (SBL) Origen, Comm. Jo. 2.61 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-61). ## Commentary on John 2.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-62 - Source: Preuschen 4:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly armies follow and imitate the Word, and at the end all obscurity will vanish. ### Greek text Τούτῳ τῷ τοῦ θεοῦ λόγῳ τὰ ἐν τῷ οὐρανῷ στρατεύματα ἀκο- λουθεῖ πάντα, λόγῳ ἑπόμενα ἡγουμένῶ καὶ μιμούμενα αὐτὸν ἐν πᾶσι, καὶ μάλιστα τῷ ἐπιβεβηκέναι ὁμοίως αὐτῷ ἱπποις λευκοῖς· πάντα γὰρ ἐνώπιον τοῖς νοοῦσι. καὶ ὥσπερ »ἀπέδρα ὀδύνη καὶ λύπη καὶ »στεναγμὸς« ἐπὶ τῷ τέλει τῶν πραγμάτων, οὕτως οἷμαι ὅτι ἀπέδρα ἀσάφεια καὶ ἀπορία, πάντων ἐπιμελῶς καὶ τρανῶς προπιπτόωτων τῶν τῆς τοῦ θεοῦ σοφίας μυστηρίων. ### English translation (Claude) This Word of God is followed by all the armies in heaven, following the Word as their leader and imitating him in all things, and especially in having mounted white horses as he did; for all things are plain to those who understand. And just as “pain and sorrow and sighing have fled away” at the end of things, so I think obscurity and perplexity have fled away, all the mysteries of the wisdom of God being set forth carefully and clearly. ### Scripture references - Rev 19:14: allusion, high confidence - Prov 8:9: quotation, high confidence - Isa 35:10: quotation, high confidence ### Translation notes - The allusions and quotations are Rev 19:14, Prov 8:9 LXX (“all things are plain to those who understand”), and Isa 35:10. ### Citation (SBL) Origen, Comm. Jo. 2.62 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-62). ## Commentary on John 2.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-63 - Source: Preuschen 4:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fine linen may stand for earthly languages that express truth purely; the next lemma is John 1:2. ### Greek text ἐπισκέψαι δὲ λευκοὺς ἵππους τῶν ἀκολουθούντων τῷ λόγῳ, ἐνδεδυμένους »βύσσινον λευκὸν »καὶ καθαρόν«, εἰ μή, ἐπεὶ ἡ βύσσος ἀπὸ γῆς γίνεται, τῶν ἐπὶ γῆς διαλέκτων, ἅς ἠμφιεσμέναι εἰσὶν αἱ σημαίνουσαι φωναὶ καθαρῶς τὰ πράγματα, τύποι τυγχάνουσι τὰ βύσσινα ἐνδύματα. ταῦτα δὴ ἐπὰ πλεῖον ἐκ τῆς Ἀποκαλύψεως διδασούσης περὶ λόγου θεοῦ εἴρηται, ἵνα ἀκριβέστερον τὰ περὶ αὐτοῦ νοήσωμεν. Ι, 2. Οἷτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ### English translation (Claude) And consider the white horses of those who follow the Word, clothed in “fine linen, white and pure”: whether, since linen comes from the earth, the linen garments are types of the earthly languages with which the voices that signify things purely are clothed. These things have been said at greater length from the Revelation, which teaches about the Word of God, so that we may understand more precisely what concerns him. John 1:2: “He was in the beginning with God.” ### Scripture references - Rev 19:14: quotation, high confidence - John 1:2: quotation, high confidence ### Translation notes - The quotations are Rev 19:14 and John 1:2 (the next lemma). ### Citation (SBL) Origen, Comm. Jo. 2.63 (Preuschen 4:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-63). ## Commentary on John 2.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-64 - Source: Preuschen 4:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Careless readers may think John 1:2 merely repeats John 1:1. ### Greek text ΙΧ. Τοῖς μὴ ἀδριβοῦσιν τὰς διαφόρους ἐν τοῖς ἀπαγγελλοφί- νοις προτάσεις δόξει ταὐτολογεῖν ὁ εὐαγγελιστής, οὐδὲν πλέον λέγων ἐν τῷ »Οἷτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν« παρὰ τὸ »Καὶ ὁ λόγος »ἦν πρὸς τὸν θεόν«. ### English translation (Claude) To those who do not examine precisely the different propositions in what is stated, the evangelist will seem to repeat himself, saying nothing more in “He was in the beginning with God” than in “And the Word was with God.” ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are John 1:1–2. The digital text begins with the chapter number IX, not translated. ### Citation (SBL) Origen, Comm. Jo. 2.64 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-64). ## Commentary on John 2.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-65 - Source: Preuschen 4:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:2 adds when and in what the Word was with God. ### Greek text τηρητέον δὲ ὅτι ἐν μὲν τῷ »Ὁ λόγος ἦν πρὸς »τὸν θεὸν« οὐ μανθάνομεν τὸ πότε ἤ ἐν τίνι »ἦν πρὸς τὸν θεόν«, κατὰ τὸ τέταρτον ἀξίωμα προσκείμενον· τέσσαρα γὰρ ἀξιώματα, ἅπερ παρά τισι προτάσεις καλοῦνται, ἔσταιν ἐνθάδε, ὧν τὸ τέταρτον »Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«. ### English translation (Claude) But we must observe that in “The Word was with God” we do not learn when or in what he “was with God,” which is added in the fourth proposition. For there are four propositions here, which some call premises, of which the fourth is “He was in the beginning with God.” ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are John 1:1–2. “Propositions” renders ἀξιώματα, the Stoic term for statements; “premises” renders προτάσεις. ### Citation (SBL) Origen, Comm. Jo. 2.65 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-65). ## Commentary on John 2.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-66 - Source: Preuschen 4:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word “He” in John 1:2 gathers into one the distinct aspects “Word” and “God.” ### Greek text οὐ ταὐτὸν δὲ τὸ »Ὁ λόγος ἦν »πρὸς τὸν θεόν«· καὶ τὸ »Οὗτος ἦν« οὐχὶ ἁπλῶς πρὸς τὸν θεόν, ἀλλὰ πότε ἤ ἐν τίνι πρὸς τὸν θεόν· »Οὗτος, γάρ φησιν, ἦν ἐν ἀρχῇ »πρὸς τὸν θεόν.« ἀλλὰ καὶ τὸ »Οὗτος« κατὰ δεῖδιν ἐκφερόμενον νομισθήσεται ἀπι τοῦ λόγου τετάχθαι ἤ ἐπὶ τοῦ θεοῦ ὑπὸ τοῦ μὴ ἰσχνότερον ἐρευνῶντος, ἵνα καὶ ευρῃ σήλληψιν τῶν προτέρων γινο- μένην ἐν τῇ »οὗτος« προσηγορίᾳ τῆς τε »λόγος« ἐπινοίας καὶ τῆς »θεός«, ἵνα ἡ δεῖξις συναγάγῃ εἰς ἕν τὰ τῇ ἐπινοίᾳ διάφορα· οὐ γὰρ ἐν τῇ ἐπινοίᾳ τῇ »λόγος« ἐστὶν ἡ »θεός«, οὐδὲ ἐν τῇ »θεὸς« ἡ »λόγος«. ### English translation (Claude) And “The Word was with God” is not the same as “He was,” not simply with God, but when or in what he was with God; for, it says, “He was in the beginning with God.” But also “He,” spoken as a pointing word, will be thought, by one who does not examine more finely, to refer to the Word or to God, so that he may find a combining of the earlier ones in the name “he,” of the aspect “Word” and of the aspect “God,” so that the pointing gathers into one what differs in aspect. For the aspect “God” is not in the aspect “Word,” nor the aspect “Word” in that of “God.” ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are John 1:1–2. “Aspect” renders ἐπίνοια. The digital text has slips (δεῖδιν, ἀπι, ευρῃ σήλληψιν), translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.66 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-66). ## Commentary on John 2.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-67 - Source: Preuschen 4:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:2 sums up what each clause of John 1:1 left unsaid. ### Greek text τάχα δὲ συγκεφαλαίωσίς ἐστι τῶν τριῶν προτάσεων εἰς μίαν τὴν »Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«· καθʼὅ γὰρ »ἐν ἀρχῇ ἦν »ὁ λόγος«, οὐ μεμαθήκειμεν ὅτι »πρὸς τὸν θεόν«· καθʼ ὅ δὲ »πρὸς τὸν θεὸν« ὁ λόγος ἦν, οὐκ ἐγινώσκομεν σαφῶς, ὅτι ἐν ἀρχῇ πρὸς τὸν θεὸν ἦν· καθʼὅ δὲ »θεὸς ὁ λόγος ἦν«, οὔτε τὸ »ἐν ἀρχῇ« ἀυτὸν εἶναι ἐδηλοῦτο οὔτε ὅτι »πρὸς τὸν θεὸν« ἐτύγχανεν. ### English translation (Claude) And perhaps “He was in the beginning with God” is a summing up of the three propositions into one. For insofar as “in the beginning was the Word,” we had not learned that he was “with God”; and insofar as the Word was “with God,” we did not know clearly that he was with God in the beginning; and insofar as “the Word was God,” it was shown neither that he was “in the beginning” nor that he was “with God.” ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - The quotations are John 1:1–2. ### Citation (SBL) Origen, Comm. Jo. 2.67 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-67). ## Commentary on John 2.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-68 - Source: Preuschen 4:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:2 gathers everything in the three clauses into one statement. ### Greek text ἐν δὲ τῇ »Οὗτος ἦν ἐν ἐρχῇ πρὸς τὸν θεὸν« ἀπαγγελίᾳ, τοῦ »Οὗτος« ἐπὶ τοῦ λόγου καὶ θεοῦ νοουμένου, καὶ τοῦ »Ἐν ἀρχῇ« οὕτω συναπτο- μένου τοῦ τε Πρὸς τὸν θεὸν« προστιθεμένου, οὐδὲν παραλείπεται τῶν ἐν ταῖς τρισὶ προτάσεσιν, ὃ οὐ συγκεφαλαιοῦται συναγομένων εἰς ἕν. ### English translation (Claude) But in the statement “He was in the beginning with God,” when “He” is understood of the Word and God, and “in the beginning” is thus joined to it and “with God” is added, nothing of what was in the three propositions is left out that is not summed up, gathered into one. ### Scripture references - John 1:2: quotation, high confidence ### Translation notes - The quotation is John 1:2. ### Citation (SBL) Origen, Comm. Jo. 2.68 (Preuschen 4:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-68). ## Commentary on John 2.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-69 - Source: Preuschen 4:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “In the beginning” occurs twice, teaching that the Word both was in the beginning and was with God; the next lemma is John 1:3. ### Greek text ὅρα δὲ εἰ κατὰ τὸ δισσὸν ὀνομάζεσθαι τὸ »Ἐν ἀρχῇ« δυνατὸν ἡμᾶς μανθάνειν πράγματα δύο· ἓν μὲν ὅτι »ἐν ἀρχῇ ἦν ὁ λόγος«, ὡς εἰ καὶ] καθʼ αὑτὸν ἦν καὶ μὴ πάντως πρός τινα· ἕτερον δὲ ὅτι »ἐν ἀρχῆ» »πρὸς τὸν θεὸν ἠν«. καὶ οἶμαι, ὅτι οὐ ψεῦδος εἰπεῖν περὶ αὐτοῦ, ὅτι »ἐν ἀρχῇ ην« καὶ »ἐν ἀρχῇ« »πρὸς τὸν θεόν«, οὔτε »πρὸς »τὸν θεὸν« μόνον τυγχάνων, ἐπεὶ καὶ »ἐν ἀρχῇ ἦν((, οὔτε »ἐν ἀρχῇ« μόνον ὢν καὶ οὐχὶ »πρὸς τὸν θεὸν« ὤν, ἐπεὶ »Οὑτος ἠν ἐν ἀρχῇ πρὸς τὸν θεόν«. 1, 3. Πάντα δέ αὐτοῦ ἐγένετο. ### English translation (Claude) But see whether, because “in the beginning” is named twice, we can learn two things: one, that “in the beginning was the Word,” as though he existed by himself and not necessarily with anyone; the other, that “in the beginning” he “was with God.” And I think it is not false to say of him that “he was in the beginning” and “in the beginning” “with God,” being neither only “with God,” since he also “was in the beginning,” nor only “in the beginning” and not “with God,” since “He was in the beginning with God.” John 1:3: “All things came to be through him.” ### Scripture references - John 1:1–2: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - The quotations are John 1:1–3 (John 1:3 is the next lemma; the digital text reads δέ for διʼ). ### Citation (SBL) Origen, Comm. Jo. 2.69 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-69). ## Commentary on John 2.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-70 - Source: Preuschen 4:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Through whom” always denotes a secondary agent, as Romans 1:1–5 shows. ### Greek text Χ. οὐδέποτε τὴν πρώτην χώραν ἔχει τὸ »διʼ οὑ«, δευτέραν δὲ ἀεί· οἷον ἐν τῇ πρὸς Ῥωμαίους· Παῦλος δοῦλος, φησί, Χριστοῦ Ἰησοῦ, »κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὅ προεπηγγεί- »λατο διὰ τῶν προφητῶν αὐτοῦ έν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ »αὑτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέν- »τος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως »νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, διʼ οὗ ἐλάβομεν χάριν καὶ »ἀποστολὴν εἰς ὑπακοὴν πίστεως έν πᾶσι τοῖς ἔθνεσιν ὑπὲρ τοῦ »ὀνόματος αὐτοῦ.« ### English translation (Claude) “Through whom” never has the first place, but always the second; as in the letter to the Romans: “Paul,” he says, “a servant of Christ Jesus, called an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who came from the seed of David according to the flesh, who was designated Son of God in power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship for the obedience of faith among all the nations for his name's sake.” ### Scripture references - Rom 1:1–5: quotation, high confidence ### Translation notes - The quotation is Rom 1:1–5. The digital text begins with the chapter number X, not translated. ### Citation (SBL) Origen, Comm. Jo. 2.70 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-70). ## Commentary on John 2.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-71 - Source: Preuschen 4:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the source, while the prophets and Christ are those “through whom” he acts. ### Greek text ὁ γὰρ θεὸς τὸ εὐαγγέλιον ἑαυτοῦ προεπηγγείλατο διὰ τῶν προφητῶν, ὑπηρετούντων τῶν προφητῶν καὶ ἐχόντων τὸν λόγον τοῦ »διʼ οὗ«, καὶ πάλιν ὁ θεὸς ἔδωκε »χάριν καὶ ἀποστολὴν »εἰς ὑπακοὴν πίστεως έν πᾶσι τοῖς ἔθνεσι« Παύλῳ καὶ τοῖς λοιποῖς, καὶ ἔδωκε διὰ Χριστοῦ Ἰησοῦ τοῦ σωτῆρος, ἔχοντος τὸ »διʼ οὑ«. ### English translation (Claude) For God promised his gospel beforehand through the prophets, the prophets serving and having the role of “through whom”; and again God gave “grace and apostleship for the obedience of faith among all the nations” to Paul and the others, and gave it through Christ Jesus the Savior, who has the role of “through whom.” ### Scripture references - Rom 1:2: allusion, high confidence - Rom 1:5: quotation, high confidence ### Translation notes - The allusions and quotations are Rom 1:2 and 1:5. ### Citation (SBL) Origen, Comm. Jo. 2.71 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-71). ## Commentary on John 2.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-72 - Source: Preuschen 4:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all things were made through the Word, they were made by one greater, the Father. ### Greek text καὶ ἐν τῇ πρὸς Ἑβραίους ὁ αὐτὸς Παῦλός φησιν· »Ὲπʼ ἐσχάτου τῶν »ἡμερῶν ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκε κληρονόμον πάντων, δι »οὗ καὶ ἐποίησε τοὺς αἰῶνας«, διδάσκων ἡμᾶς, ὅτι ὁ θεὸς τοὺς αἰῶνας πεποίηκε διὰ τοῦ υἱοῦ, ἐν τῷ τοὺς αἰῶνας γίνεσθαι τοῦ μονογενοῦς ἔχοντος τὸ »διʼ οὕτω τοίνυν τοίνυν καὶ ἐνθάδε εἰ πάντα διὰ τοῦ λόγου ἐγένετο, οὐχ ὑπὸ τοῦ λόγου ἐγένετο, ἀλλʼ ὑπὸ κρείττονος καὶ μείζονος παρὰ τὸν λόγον. τίς δʼ ἂν ἄλλος οὗτος τυγχάνῃ ἢ ὁ πατήρ; ### English translation (Claude) And in the letter to the Hebrews the same Paul says: “In these last days he has spoken to us in a Son, whom he appointed heir of all things, through whom he also made the ages,” teaching us that God made the ages through the Son, the Only-begotten having the role of “through whom” in the making of the ages. So, then, here too, if all things came to be through the Word, they did not come to be by the Word, but by one better and greater than the Word. And who else could this be but the Father? ### Scripture references - Heb 1:2: quotation, high confidence - John 1:3: allusion, high confidence ### Translation notes - The quotation is Heb 1:2, which Origen attributes to Paul; the allusion is John 1:3. The digital text is garbled at “ἔχοντος τὸ »διʼ οὕτω τοίνυν τοίνυν” (probably “διʼ οὗ«. οὕτω τοίνυν”). Origen's subordination of the Son to the Father, expressed here, was later judged inadequate. ### Citation (SBL) Origen, Comm. Jo. 2.72 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-72). ## Commentary on John 2.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-73 - Source: Preuschen 4:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether the Holy Spirit came to be through the Word, since all things did. ### Greek text Ἐξεταστέον δέ, ἀληθοῦς ὄντος τοῦ »Πάντα διʼ αὐτοῦ ἐγένετο«, εἰ καὶ τὸ πνεῦμα τὸ ἅγιον διʼ αὐτοῦ ἐγένετο. οἶμαι γὰρ ὅτι τῷ μὲν φάσκοντι γενητὸν αὐτὸ εἶναι καὶ προσιεμένῳ τὸ »Πάντα διʼ αὐτοῦ »ἐγένετο«· ἀναγκαῖον παραδέξασθαι, ὅτι καὶ τὸ ἅγιον πνεῦμα διὰ τοῦ λόγου ἐγένετο, πρεσβυτέρου παρʼ αὐτὸ τοῦ λόγου τυγχάνοντος· τῷ δὲ μὴ βουλομένῳ τὸ ἅγιον πνεῦμα διὰ τοῦ χριστοῦ γεγονέναι ἕπεται τὸ ἀγέννητον‘ αὐτὸ λέγειν, ἀληθῆ τὰ ἐν τῷ εὐαγγελίῳ τούτῳ εἶναι κρίνοντι. ### English translation (Claude) We must examine, since “All things came to be through him” is true, whether the Holy Spirit too came to be through him. For I think that one who says the Spirit has come to be and accepts “All things came to be through him” must necessarily accept that the Holy Spirit too came to be through the Word, the Word being older than it. But one who does not want the Holy Spirit to have come to be through Christ must, if he judges what is in this Gospel to be true, call it unbegotten. ### Scripture references - John 1:3: quotation, high confidence ### Translation notes - The quotation is John 1:3. “Come to be” renders γενητός (“originated”), and “unbegotten” ἀγέννητος. ### Citation (SBL) Origen, Comm. Jo. 2.73 (Preuschen 4:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-73). ## Commentary on John 2.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-74 - Source: Preuschen 4:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third view denies that the Holy Spirit has its own being distinct from Father and Son. ### Greek text ἔσται δέ τις καὶ τρίτος παρὰ τοὺς δύο, τόν τε διὰ τοῦ λόγου παραδεχόμενον τὸ πνεῦμα τὸ ἅγιον γεγονέναι καὶ τὸν ἀγέννητον αὐτὸ εἶναι ὑπολαμβάνοντα, δογματίζων μηδὲ οὐσίαν τινὰ ἰδίαν ὐφεστάναι τοῦ ἁγίου πνεύματος ἑτέραν παρὰ τὸν πατέρα καὶ τὸν υἱόν· ἀλλὰ πάχα προστιθέμενος μᾶλλον. ἐὰν ἕτερον νομίζῃ εἶναι τὸν υἱὸν παρὰ τὸν πατέρα, τῷ τὸ αὐτὸ αὐτὸ τυγχάνειν τῷ πάτρί, ὁμολογουμένως διαιρέσεως δηλουμένης τοῦ ἁγίου πνεύματος παρὰ τὸν υἱὸν ἐν τῷ »Ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, »ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ ἅγιον πνεῦμα, οὐχ ### English translation (Claude) There will be also a third besides these two, besides the one who accepts that the Holy Spirit came to be through the Word and the one who supposes it to be unbegotten: one who teaches that the Holy Spirit has no being of its own subsisting distinct from the Father and the Son. But perhaps he would rather agree, if he thinks the Son is distinct from the Father, that the Spirit is the same as the Father, since a distinction of the Holy Spirit from the Son is admittedly shown in “Whoever speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not ### Scripture references - Matt 12:32: quotation, high confidence ### Translation notes - The quotation, Matt 12:32, continues in 2.75. “Being” renders οὐσία. The digital text reads πάχα, αὐτὸ αὐτὸ, πάτρί. ### Citation (SBL) Origen, Comm. Jo. 2.74 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-74). ## Commentary on John 2.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-75 - Source: Preuschen 4:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen holds three subsistences, Father, Son, and Spirit, with the Spirit first of all that came through the Word. ### Greek text »ἕξει ἄφεσιν οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι«. ἡμεῖς μέντοι γε τρεῖς ὑποστάσεις πειθόμενοι τυγχάνειν, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, καὶ ἀγέννητον μηδὲν ετερον τοῦ πατρὸς εἶναι πιστεύοντες, ὡς εὐσεβέστερον καὶ ἀληθὲς προσιέμεθα τὸ πάντων διὰ τοῦ λόγου γενομένων τὸ ἅγιον πνεῦμα πάντων εἶναι τιμιώτερον, καὶ τάξει πρῶτον πάντων τῶν ὑπὸ τοῦ πατρὸς Χριστοῦ γεγενημένων. ### English translation (Claude) have forgiveness either in this age or in the one to come.” We, however, being persuaded that there are three subsistences, the Father and the Son and the Holy Spirit, and believing that nothing is unbegotten except the Father, accept as more reverent and true that, all things having come to be through the Word, the Holy Spirit is more honored than all, and first in order of all the things that have come to be from the Father through Christ. ### Scripture references - Matt 12:32: quotation, high confidence ### Translation notes - The quotation completes Matt 12:32. “Subsistences” renders ὑποστάσεις. The digital text reads “ὑπὸ τοῦ πατρὸς Χριστοῦ” (probably “ὑπὸ τοῦ πατρὸς διὰ Χριστοῦ”). Origen's view that the Spirit came to be through the Word was rejected by later orthodoxy (Council of Constantinople, 381). ### Citation (SBL) Origen, Comm. Jo. 2.75 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-75). ## Commentary on John 2.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-76 - Source: Preuschen 4:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit is not called Son, since only the Only-begotten is Son by nature; the Spirit receives its qualities through Christ. ### Greek text καὶ τάχα αὕτη ἐστὶν ἡ αἰτία τοῦ μὴ καὶ αὐτὸ υἱὸν χρηματίζειν τοῦ θεοῦ, μόνου τοῦ μονογενοῦς φύσει υἱοῦ ἀρχῆθεν τυγχάνοντος, οὑ χρῄζειν ἔοικε τὸ ἅγιον πνεῦμα διακονοῦντος αὐτοῦ τῇ ὑποστάσει, οὐ μόνον εἰς τὸ εἶναι ἀλλὰ καὶ σοφὸν εἶναι καὶ λογι- κὸν καὶ δίκαιον καὶ πᾶν ὑτιποτοῦν χρὴ αὐτὸ νοεῖν τυγχάνειν κατὰ μετοχὴν τῶν προειρημένων ἡμῖν Χριστοῦ ἐπινοιῶν. ### English translation (Claude) And perhaps this is the reason why the Spirit too is not called Son of God, since only the Only-begotten is by nature Son from the beginning. The Holy Spirit seems to need him, as he ministers to its subsistence, not only for its being but also for its being wise and rational and righteous and whatever else we must understand it to be by sharing in the aspects of Christ we mentioned before. ### Translation notes - “Aspects” renders ἐπίνοιαι. ### Citation (SBL) Origen, Comm. Jo. 2.76 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-76). ## Commentary on John 2.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-77 - Source: Preuschen 4:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit supplies the “material” of God's gifts, worked by the Father and ministered by Christ. ### Greek text οἶμαι δὲ τὸ ἅγιον πνεῦμα τήν, ἱν οὕτως εἴπω, ὕλην τῶν ἀπὸ θεοῦ χαρισμάτων παρέχειν τοῖς διʼ αὐτὸ καὶ τὴν μετοχὴν αὐτοῦ χρηματίζουσιν ἁγίοις, τῆς εἰρημένης ὕλης τῶν χαρισμάτων ἐνεργουμένης μὲν ἀπὸ τοῦ θεοῦ, διακονουμένης δὲ ὑπὸ τοῦ χριστοῦ, ὑφεστώσης δὲ κατὰ τὸ ἅγιον πνεῦμα. ### English translation (Claude) And I think the Holy Spirit provides, so to speak, the material of the gifts from God to those who are called saints through it and through sharing in it, the said material of the gifts being worked by God, ministered by Christ, and subsisting according to the Holy Spirit. ### Scripture references - 1 Cor 12:4–6: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 2.77 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-77). ## Commentary on John 2.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-78 - Source: Preuschen 4:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words on gifts, ministries, and workings support this view. ### Greek text καὶ κινεῖ με εἰς τὸ ταῦθʼ οὕτως ἔχειν ὑπολαβεῖν Παῦλος περὶ χαρισμάτων οὕτω που γράφωψν· »Διαιρέσεις δὲ χαρισμάτων εἰσί, »τὸ δʼ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσί, καὶ ὁ αὐτὸς κύριος· »καὶ διαιρέσεις ἐνεργημάτων εἰσί, καὶ ὁ αὐτός ἐστι θεὸς ὁ ἐνεργῶν »τὰ πάντα ἐν πᾶσιν.« ### English translation (Claude) And what moves me to suppose that this is so is Paul, writing somewhere about gifts thus: “There are distributions of gifts, but the same Spirit; and there are distributions of ministries, and the same Lord; and there are distributions of workings, and it is the same God who works all things in all.” ### Scripture references - 1 Cor 12:4–6: quotation, high confidence ### Translation notes - The quotation is 1 Cor 12:4–6. ### Citation (SBL) Origen, Comm. Jo. 2.78 (Preuschen 4:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-78). ## Commentary on John 2.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-79 - Source: Preuschen 4:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen raises the difficulty that Scripture sometimes seems to rank the Spirit above Christ. ### Greek text Ἔχει δὲ ἐπαπόρησιν διά τε τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« καὶ τὸ ἀκολουθεῖν τὸ πνεῦμα γενητὸν ὂν διὰ τοῦ λόγου γεγονέναι, πῶς οἱονεὶ προτιμᾶται τοῦ χριστοῦ ἔν τισι γραφαῖς, έν μὲν τῷ Ἡσαΐᾳ ὀμολογοῦντος Χριστοῦ οὐχ ὑπὸ τοῦ πατρὸς ἀπεστάλθαι μόνου, ἀλλὰ καὶ ὑπὸ τοῦ ἁγίου πνεύματος φησὶ γάρ· »Καὶ νῦν κύριος ἀπέστειλέ »με κοὶ τὸ πνεῦμα αὐτοῦ«), ἐν δὲ τῷ εὐαγγελίῳ ἄφεσιν μὲν ἐπαγγελομένου ἐπὶ τῆς εἰς αὐτὸν ἁμαρτίας, ἀποφαινομένου δὲ περὶ τῆς εἰς τὸ ἅγιον πνεῦμα βλασφημίας, ὡς οὐ μόνον »ἐν τούτῳ τῷ αἰπωνι« μὴ ἐσομένης ἀφέσεως τῷ εἰς αὐτὸ δυσφημήσαντι, ἀλλʼ οὐδὲ »ἐν τῷ μέλλοντι«. ### English translation (Claude) But there is a difficulty, because of “All things came to be through him” and the consequence that the Spirit, being originated, came to be through the Word: how is it that in some Scriptures it is, as it were, preferred to Christ? In Isaiah Christ confesses that he was sent not by the Father only but also by the Holy Spirit, for he says, “And now the Lord has sent me, and his Spirit”; and in the Gospel he promises forgiveness for sin against himself, but declares of blasphemy against the Holy Spirit that there will be no forgiveness for the one who has slandered it, not only “in this age” but not even “in the one to come.” ### Scripture references - John 1:3: quotation, high confidence - Isa 48:16: quotation, high confidence - Matt 12:32: allusion, high confidence ### Translation notes - The quotations and allusions are John 1:3, Isa 48:16 LXX, and Matt 12:32. ### Citation (SBL) Origen, Comm. Jo. 2.79 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-79). ## Commentary on John 2.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-80 - Source: Preuschen 4:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin against the Spirit is unforgivable not because the Spirit is greater than Christ, but because those who have received the Spirit have no excuse. ### Greek text καὶ μήποτε οὐ πάντως διὰ τὸ τιμιώτερον εἶναι τὸ πνεῦμα τὸ ἅγιον τοῦ χριστοῦ οὐ γίνεται ἄφεσις τῷ εἰς αὐτὸν ἡμαρτηκότι, ἀλλὰ διὰ τὸ Χριστοῦ μὲν πάντα μετέχειν τὰ λογικά, οἷς δίδοται συγγνώμη μεταβαλλομένοις ἀπὸ τῶν ἁμαρτημάτων, τοῦ δὲ ἁγίου πνεύματος τοὺς κατηξιωμένους μηδεμιᾶς εὔλογον εἶναι συγγνώμης τυχεῖν, μετὰ τηλικαύτης καὶ τοιαύτης συμπνοίας τῆς εἰς τὸ καλὸν ἔτι ἀποπίπτοντας καὶ ἐκτρεπομένους τὰς τοῦ ἐνυπάρχοντος πνεύματος συμβουλίας. ### English translation (Claude) And perhaps it is not at all because the Holy Spirit is more honored than Christ that there is no forgiveness for the one who has sinned against it, but because all rational beings share in Christ, and pardon is given to them when they turn from their sins; whereas it is reasonable that those who have been counted worthy of the Holy Spirit should obtain no pardon, if, after so great and such an inspiration toward the good, they still fall away and turn aside from the counsels of the Spirit dwelling in them. ### Scripture references - Matt 12:31–32: allusion, high confidence ### Translation notes - The allusion is Matt 12:31–32. ### Citation (SBL) Origen, Comm. Jo. 2.80 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-80). ## Commentary on John 2.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-81 - Source: Preuschen 4:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit's sending Christ reflects the lowliness of the incarnation, not a higher nature. ### Greek text εἰ δὲ κατὰ τὸν Ἡσαΐαν φησὶν ὁ κύριος ἡμῶν ὑπὸ του πατρὸς ἀπεστάλθαι καὶ τοῦ πνεύματος αὐτοῦ, ἔστι καὶ ἐνταῦθα περὶ τοῦ ἀποστείλαντος τὸν χριστὸν πνεύματος ἀπολογήσασθαι, οὐχ ὡς φύσει διαφέροντος ἀλλὰ τὴν τὴν γενομένην οὐκονομίαν τῆς ἐνανθρωπήσεως τοῦ υἱοῦ τοῦ θεοῦ, ἐλαττωθέντος παρʼ αὐτὸ τοῦ σωτῆρος. ### English translation (Claude) And if, according to Isaiah, our Lord says that he has been sent by the Father and his Spirit, here too we can give an account of the Spirit's sending Christ: not as though it differed in nature, but because of the dispensation that took place in the incarnation of the Son of God, the Savior having been made lower than it. ### Scripture references - Isa 48:16: allusion, high confidence ### Translation notes - The allusion is Isa 48:16. “Dispensation” renders οἰκονομία. The digital text repeats τὴν and reads οὐκονομίαν. ### Citation (SBL) Origen, Comm. Jo. 2.81 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-81). ## Commentary on John 2.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-82 - Source: Preuschen 4:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrews says the incarnate Jesus was made lower even than the angels. ### Greek text εἰ δὲ ἐν τουτῳ προσκόπτει τις τῷ λέγειν ἠλαττῶσθαι παρὰ τὸ ἅγιον πνεῦμα τὸν σωτῆρα ἐνανθρωπήσαντα, προσακτέον αὐτὸν ἀπὸ τῶν έν τῇ πρὸς Ἑβραίους λεγομένων ἐπιστολῇ, καὶ ἀγγέλων ἐλάττονα διὰ τὸ πάθημα τοῦ θανάτου ἀποφηναμένου τοῦ Παύλου γεγονέναι τὸν Ἰησοῦν· φησὶ γὰρ· »Τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον »βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφα- »νωμένον.« ### English translation (Claude) And if anyone takes offense at our saying that the Savior, having become man, was made lower than the Holy Spirit, we must bring him to what is said in the letter to the Hebrews, where Paul declares that Jesus became lower even than the angels because of the suffering of death. For he says: “But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death.” ### Scripture references - Heb 2:9: quotation, high confidence ### Translation notes - The quotation is Heb 2:9, which Origen attributes to Paul. ### Citation (SBL) Origen, Comm. Jo. 2.82 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-82). ## Commentary on John 2.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-83 - Source: Preuschen 4:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests the Spirit, unable itself to undertake the incarnation, joined the Father in sending the Son and promised to descend on him. ### Greek text ἢ τάχα ἔστι καὶ τοῦτο εἰπεῖν, ὅτι ἐδεῖτο ἡ κτίσις ὑπὲρ τοῦ ἐλευθερωθῆναι ἀπὸ τῆς δουλείας τῆς φθορᾶς, ἀλλὰ καὶ τὸ τῶν ἀνθρώπων γένος μακαρίας καὶ θείας δυνάμεως ἐνανθρωπούσης, ἥτις διορθώσεται καὶ τὰ ἐπὶ τῆς γῆς, καὶ ὡσπερεὶ ἐπέβαλλέ πως τῷ ἁγίῳ πνεύματι ἡ πρᾶξις αὕτη, ἥντινα ὑπομένειν οὐ δυνάμενον προβάλλεται τὸν σωτῆρα, ὡς τὸ τηλικοῦτον ἀθλον μόνον ἐνεγκεῖν δυνάμενον, καὶ τοῦ πατρὸς ὡς ἡγουμένου ἀποστέλλοντος τὸν υἱὸν συναποστέλλει καὶ συμπροπέμπει τὸ ἅγιον πνεῦμα αὐτόν, έν καιρῷ ὑηπισχνούμενον καταβῆναι πρὸς τὸν υἱὸν τοῦ θεοῦ καὶ συνεργῆσαι τῇ τῶν ἀνθρώπων σωτηρίᾳ. ### English translation (Claude) Or perhaps this too can be said: creation needed, in order to be set free from the bondage of corruption, and the human race too needed, a blessed and divine power becoming human, which would set right also the things on earth; and this task fell, as it were, in some way to the Holy Spirit; and, being unable to bear it, the Spirit puts forward the Savior as the only one able to endure so great a contest; and when the Father, as the leader, sends the Son, the Holy Spirit sends him along with him and escorts him, promising to come down in due time upon the Son of God and to work with him for the salvation of human beings. ### Scripture references - Rom 8:21: allusion, high confidence ### Translation notes - The allusion is Rom 8:21. This is Origen's tentative speculation (“perhaps”). ### Citation (SBL) Origen, Comm. Jo. 2.83 (Preuschen 4:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-83). ## Commentary on John 2.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-84 - Source: Preuschen 4:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Jesus' baptism the Spirit descended like a dove and remained on him, as it had not remained on others. ### Greek text τοῦτο δὲ πεποίηκεν, ὅτε τῷ σωματικῷ εἴδει ὡσεὶ περιστερὰ ἐφίπταται μετὰ τὸ λουτρὸν αὐτῷ καὶ ἐΠιστὰν οὐ παρέρχεται, τάχα ἐν ἀνθρώποις τοῦτο πεποιηκὸς τοῖς μὴ δυνηθεῖσιν ἀδιαλείπτως φέρειν αὐτοῦ τὴν δόξαν. διόπερ σημαίνει ὁ Ἰωάννης περὶ τοῦ γνῶναι, ὅστις ποτέ ἐστιν ὁ χριστός. οὐχὶ μόνην τὴν ἐπὶ τὸν Ἰησοῦν κατάβασιν τοῦ πνεύματος ἀλλὰ πρὸς τῇ καταβάσει τὴν ἐν αὐτῷ μονήν. ### English translation (Claude) And this it did when, in bodily form like a dove, it flew down upon him after the washing and, having rested on him, did not pass on; perhaps it had done this among men who were not able to bear its glory continually. That is why John, in indicating how to know who the Christ is, marks not only the descent of the Spirit upon Jesus, but besides the descent its remaining on him. ### Scripture references - Luke 3:22: allusion, high confidence - John 1:32–33: allusion, high confidence ### Translation notes - The allusions are Luke 3:22 and John 1:32–33. “Perhaps it had done this” means: perhaps the Spirit had passed on from others. The digital text reads χρωτός for χριστός. ### Citation (SBL) Origen, Comm. Jo. 2.84 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-84). ## Commentary on John 2.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-85 - Source: Preuschen 4:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sign given to John was the Spirit's remaining on Jesus, not only its descent. ### Greek text γέγραπται γὰρ εἰρηκέναι τὸν Ἰωάννην ὅτι »Ὁ πέμψας με βαπτίζειν εἶπεν· >Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα »καὶ μένον ἐπʼ αὐτόν, οὑτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ »καὶ πυρί<«. οὐ γὰρ λέγεται· »ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον« μόνον, τάχα καὶ ἐπʼ ἄλλους καταβεβηκότος αὐτοῦ, ἀλλά »καταβαῖνον »καὶ μένον ἐπʼ αὐτόν«. ### English translation (Claude) For it is written that John said: “He who sent me to baptize said, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit and fire.’” For it is not said only “he on whom you see the Spirit descending,” since it had perhaps descended on others as well, but “descending and remaining on him.” ### Scripture references - John 1:33: quotation, high confidence - Matt 3:11: allusion, medium confidence ### Translation notes - The quotation is John 1:33 (with “and fire” from Matt 3:11); the word “descending” has dropped out of the first quotation in the digital text. ### Citation (SBL) Origen, Comm. Jo. 2.85 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-85). ## Commentary on John 2.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-86 - Source: Preuschen 4:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen concludes that the Spirit came to be through the Word and is lower than him. ### Greek text Ταῦτα δὲ ἐπὶ πολὺ ἐξήτασται σαφέστερον ἰδεῖν βουλομένοις, πῶς, εἰ πάντα διʼ αὐτοῦ ἐγένετο, καὶ τὸ πνεῦμα διὰ τοῦ λόγου ἐγένετο, ἓν τῶν πάντων τυγχάνον ὑποδεέστερον τοῦ διʼ οὑ ἐγένετο νοούμενον, εἰ καὶ λέξεις τινὲς περισπᾶν ἡμᾶς εἰς τὸ ἐναντίον δοκοῦσιν. ### English translation (Claude) These things have been examined at length for those who wish to see more clearly how, if all things came to be through him, the Spirit too came to be through the Word, being one of all things and understood as lower than him through whom it came to be, even if some expressions seem to draw us to the opposite. ### Scripture references - John 1:3: allusion, high confidence ### Translation notes - The allusion is John 1:3. This subordinationist view was later rejected by the church. ### Citation (SBL) Origen, Comm. Jo. 2.86 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-86). ## Commentary on John 2.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-87 - Source: Preuschen 4:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospel according to the Hebrews calls the Holy Spirit Christ's mother, which raises a question. ### Greek text ΧΙΙ. Ἐὰν δὲ προσιῆταί τις τὸ καθʼ Ἑβραίους εὐαγγέλιον, ἔνθα αὐτὸς ὁ σωτήρ φησιν· »Ἄρτι ἔλαβέ με ἡ μήτηρ μου, τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μου καὶ ἀπήνεγκέ με εἰς τὸ ὄρος τὸ μέγα Θαβώρ«, ἐπαπορήσει, πῶς »μήτηρ« Χριστοῦ τὸ διὰ τοῦ λόγου γεγενημένον πνεῦμα ἅγιον« εἶναι δύναται. ### English translation (Claude) And if anyone accepts the Gospel according to the Hebrews, where the Savior himself says, “Just now my mother, the Holy Spirit, took me by one of my hairs and carried me off to the great mountain Tabor,” he will be puzzled how the Holy Spirit, which came to be through the Word, can be “mother” of Christ. ### Extrabiblical texts - Gos. Heb. (Gospel of the Hebrews): quotation, high confidence ### Translation notes - The quotation is from the Gospel according to the Hebrews (also quoted in Origen, Hom. Jer. 15.4). The digital text begins with the chapter number XII, not translated. ### Citation (SBL) Origen, Comm. Jo. 2.87 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-87). ## Commentary on John 2.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-88 - Source: Preuschen 4:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever does the Father's will is Christ's mother, so the Spirit may be called his mother above all. ### Greek text ταῦτα δὲ καὶ τούτῳ οὐ χαλεπὸν ἑρμηνεῦσαι· εἰ γὰρ ο ποιῶν »τὸ θέλημα τοῦ πατρὸς τοῦ ἐν τοῖς »οὐρανοῖς ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστὶν‘ αὐτοῦ καὶ φθάνει τὸ »ἀδελφὸς Χριστοῦ« ὄνομα οὐ μόνον ἐπὶ τὸ τῶν ἀνθρώποιν γένος | ἀλλὰ καὶ ἐπὶ τὰ τούτου θειότερα, οὐδὲν ἄτοπον ἔσται μᾶλλον πάσης χρηματιζούσης »μητρὸς Χριστοῦ« διὰ τὸ ποιεῖν τὸ θέλημα τοῦ ἐν τοῖς οὐρανοῖς πατρὸς τὸ πνεῦμα τὸ ἅγιον εἶναι »μητέρα«. ### English translation (Claude) But these words too are not hard to interpret. For if the one who does “the will of the Father who is in heaven” is his “brother and sister and mother,” and the name “brother of Christ” extends not only to the human race but also to beings more divine than it, there will be nothing absurd in the Holy Spirit's being “mother,” more than anyone who is called “mother of Christ” because of doing the will of the Father in heaven. ### Scripture references - Matt 12:50: quotation, high confidence ### Extrabiblical texts - Gos. Heb. (Gospel of the Hebrews): allusion, high confidence ### Translation notes - The quotation is Matt 12:50. A stray mark “|” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 2.88 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-88). ## Commentary on John 2.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-89 - Source: Preuschen 4:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether Christ's own aspects, such as life, are among the “all things” made through him, and thinks not. ### Greek text ἔτι εἰς τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« καὶ ταῦτα ζητητέον· τῇ ἐπινοίᾳ ὁ λόγος ἕτερός ἐστι παρὰ τὴν ζωήν, καὶ ο γέγονεν έν τῷ λόγῳ »ζωὴ »ἠν, καὶ ἡ ζωὴ ἠν τὸ φῶς τῶν ἀνθρώπων‘. ἆρʼ οὖν. ὡς πάντα διʼ αὐτοῦ ἐγένετο, καὶ ἡ ζωὴ διʼ αὐτοῦ ἐγένετο, ἥτις ἐστὶν »τὸ φῶς »τῶν ἀνθρώπων«, καὶ αἱ ἄλλαι τοῦ σωτῆρος ἐπίνοιαι, ἢ καθʼ ὑπεξαίρεσιν τῶν ἐν αὐτῷ νοητέον τὸ »Πάντα διʼ αὐτοῦ ἐγένετο«; ὅπερ δοκεῖ μοι εἶναι κρεῖττον. ### English translation (Claude) Further, on “All things came to be through him,” these things too must be inquired into. In aspect the Word is different from the life, and what came to be in the Word “was life, and the life was the light of men.” Did, then, as all things came to be through him, the life too come to be through him, which is “the light of men,” and the other aspects of the Savior? Or must “All things came to be through him” be understood with the exception of the things in him? This seems to me better. ### Scripture references - John 1:3–4: quotation, high confidence ### Translation notes - The quotations are John 1:3–4. “Aspect” renders ἐπίνοια. ### Citation (SBL) Origen, Comm. Jo. 2.89 (Preuschen 4:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-89). ## Commentary on John 2.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-90 - Source: Preuschen 4:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's own aspects, like wisdom, were not made through the Word; all else was made through him, in wisdom. ### Greek text ἵνα γὰρ συγχωρηθῇ διὰ τὸ γεγονέναι τὴν ζωὴν τὸ φῶς τῶν ἀνθρώπων, τί λεκτέον περὶ τῆς προεπινοουμένης τοῦ λόγου σοφίας; οὐ γὰρ δήπου διὰ τοῦ λόγου τὸ παρὰ τὸν λόγον γεγένηται. ὥστε χωρὶς τῶν ἐπινοουμένων τῷ χριστῷ πάντα διὰ τοῦ λόγου γεγένηται τοῦ θεοῦ, ποιήσαντος ἐν σοφίᾳ αὐτὰ τοῦ πατρός· Πάντα, γάρ φησιν, ἐν σοφίᾳ ἐποίησας‘, οὐ »διὰ τῆς σοφίας ἐποίησας«. ### English translation (Claude) For even if it be granted, because the life became the light of men, what must be said about the wisdom that is conceived before the Word? For surely what is prior to the Word did not come to be through the Word. So, apart from the aspects of Christ, all things came to be through the Word of God, the Father having made them in wisdom. For, it says, “You made all things in wisdom,” not “You made them through wisdom.” ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 104:24 (103:24 LXX). The first clause is compressed in the digital text. ### Citation (SBL) Origen, Comm. Jo. 2.90 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-90). ## Commentary on John 2.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-91 - Source: Preuschen 4:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen explains why John adds “without him nothing came to be.” ### Greek text Ἴδωμεν δέ, διὰ τί πρόσκειται τὸ Καὶ χωρὶς αὐτοῦ »ἐγένετο οὐδὲ ἕν«. τισὶ κἂν δόξαι περιττὸν τυγχάνειν τὸ »Χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν» ἐπιφερόμενον τῷ »Πάντα διʼ αὐτοῦ ἐγένετο«. εἰ γὰρ πᾶν ὁτιποτοῦν »διὰ τοῦ λόγου« γεγένηται, οὐδὲν »χωρὶς τοῦ »λόγου« γεγένηται. οὐκέτι μέντοι γε ἀκολουθεῖ τῷ χωρὶς τοῦ λόγου μὴ γεγνῆσθαί τι τὸ πάντα διὰ τοῦ λόγου γεγενῆσθαι· ἔξεστι γὰρ οὐδενὸς χωρὶς τοῦ λόγου γεγενημένου, μὴ μόνον διὰ τοῦ λόγου γεγονέναι πάντα ἀλλὰ καὶ ὑπὸ τοῦ λόγου τινά. ### English translation (Claude) Let us see why “And without him nothing came to be” is added. To some, “Without him nothing came to be,” following “All things came to be through him,” might seem superfluous. For if everything whatever has come to be “through the Word,” nothing has come to be “without the Word.” But it does not follow, from nothing having come to be without the Word, that all things came to be through the Word; for it is possible, while nothing has come to be without the Word, that not all things came to be only through the Word, but some also by the Word. ### Scripture references - John 1:3: quotation, high confidence ### Translation notes - The quotation is John 1:3. ### Citation (SBL) Origen, Comm. Jo. 2.91 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-91). ## Commentary on John 2.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-92 - Source: Preuschen 4:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “All things” cannot include vice and sin, which did not come to be through the Word. ### Greek text χρὴ τοίνυν εἰδέναι, πῶς δεῖ ἀκούειν τοῦ »Πάντα« καὶ πῶς τοῦ »Οὐδέν«. δυνατὸν γὰρ ἐκ τοῦ μὴ τετρανωκέναι ἀμφοτέρας τὰς λέξεις ἐκδέξασθαι ὅτι, εἰ πάντα διὰ τοῦ λόγου ἐγένετο, τῶν δὲ πάντων ἐστὶ καὶ ἡ κακία καὶ πᾶσα ἡ χύσις τῆς ἁμαρτίας καὶ τὰ πονηρά, ὅτι καὶ ταῦτα διὰ τοῦ λόγου ἐγένετο. τοῦτο δὲ ψεῦδος· κτίσματα μὲν γὰρ πάντα διὰ τοῦ λόγου γεγονέναι οὐκ ἄτοπον ἀλλὰ καὶ διὰ τοῦ λόγου τὰ ἀνδραγαθήματα καὶ πάντα τὰ κατορθώματα κατωρθῶσθαι τοῖς μακαρίοις νοεῖν ἀναγκαῖον), οὐκέτι δὲ καὶ τὰ ἁμαρτήματα καὶ τὰ ἀποπτώματα. ### English translation (Claude) We must know, then, how “all” is to be heard and how “nothing.” For from not having made both expressions clear it is possible to take it that, if all things came to be through the Word, and vice and the whole flood of sin and evil things are among all things, these too came to be through the Word. But this is false. For it is not absurd that all creatures came to be through the Word (and it is necessary to understand that the noble deeds and all right actions of the blessed have also been accomplished through the Word), but not so the sins and failures. ### Scripture references - John 1:3: allusion, high confidence ### Translation notes - The allusion is John 1:3. ### Citation (SBL) Origen, Comm. Jo. 2.92 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-92). ## Commentary on John 2.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-93 - Source: Preuschen 4:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some interpret “nothing” as evil, which has no real existence. ### Greek text ἐξειλήφασιν οὖν τινες τῷ ἀνυπόστατον εἶναι τὴν κακίαν οὔτε γὰρ ἦν ἀπʼ ἀρχῆς οὔτε εἰς τὸν αἰῶνα ἔσται) ταῦτʼ εἶναι τὰ Μηδέν‘· καὶ ὥσπερ Ἑλλήνων τινές φασιν, εἶναι τῶν »Οὔ τινων« τὰ γένη καὶ τὰ εἴδη, οἷον τὸ ζῷον καὶ τὸν ἄνθρωπον, οὕτως ὐπέλαβον »Οὑδὲν« τυγχάνειν Πᾶν τὸ οὐχ ὑπὸ θεοῦ οὐδὲ διὰ τοῦ λόγου τὴν δοκοῦσαν σύστασιν εἰληφός. ### English translation (Claude) Some, then, have taken it, because vice has no real existence (for it neither was from the beginning nor will be for ever), that these are the “nothing.” And just as some of the Greeks say that genera and species, such as “animal” and “man,” belong to the “not-somethings,” so they supposed that everything which has not received its apparent existence from God or through the Word is “nothing.” ### Scripture references - John 1:3: allusion, medium confidence ### Translation notes - The Greeks in question are the Stoics, who classed universals as “not-somethings” (οὔτινα). ### Citation (SBL) Origen, Comm. Jo. 2.93 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-93). ## Commentary on John 2.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-94 - Source: Preuschen 4:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Nothing” and “what is not” are synonyms, and Paul calls evil things “things that are not.” ### Greek text καὶ ἐφιστῶμεν, εἰ δυνατὸν ἀπὸ τῶν γραφῶν πληκτικώτατα ταῦτα π. αραστῆσαι. ὅσον τοίνυν ἐπὶ τοῖς σημαινομένοις τοῦ »Οὐδὲν« καὶ τοῦ »Οὐκ ὄν«, δόξει εἶναι συνωνυμία, τοῦ »Οὐκ ὄντος« »Οὐδενὸς« ἂν λεγομένου, καὶ τοῦ »Οὐδενὸς« »Οὐκ ὄντος( φαίνεται δὴ ὁ ἀπόστολος τὰ »Οὐκ ὄντα« οὐχὶ ἐπὶ τῶν μηδαμῆ μηδαμῶς ὄντων ὀνομάζων ἀλλʼ ἐπὶ τῶν μοχθηρῶν. <Μὴ ὄντα« νομίζων τὰ πονηρά· »Τὰ μὴ ὄντα, γάρ φησιν, ὁ θεὸς ὡς ὄντα ἐκάλεσεν.« ### English translation (Claude) And let us consider whether it is possible to establish this most forcibly from the Scriptures. As far, then, as the meanings of “nothing” and “what is not” are concerned, they will seem to be synonyms, what is not being called “nothing” and nothing being “what is not.” And the apostle plainly names as “things that are not” not what in no way at all exists, but what is wicked, considering evil things “things that are not.” For “God,” he says, “called the things that are not as though they were.” ### Scripture references - Rom 4:17: quotation, high confidence ### Translation notes - The quotation is Rom 4:17. ### Citation (SBL) Origen, Comm. Jo. 2.94 (Preuschen 4:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-94). ## Commentary on John 2.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-95 - Source: Preuschen 4:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek Esther calls Israel's enemies “those who are not,” and Exodus shows why. ### Greek text ἀλλὰ καὶ ὁ Μαρδοχαῖος ἐν τῇ κατὰ τοὺς Ἑβδομήκοντα Ἐσθὴρ μὴ ὄντας τοὺς ἐχθροὺς τοῦ Ἰσραὴλ καλεῖ, λέγων· »Μὴ παραδῷς τὸ σκῆπτρόν σου, κύριε, τοῖς μὴ οὖσιν.« καὶ ἔστι προσαγαγεῖν πῶς διὰ τὴν κακίαν »Μὴ ὄντες‘ οἱ πονηροὶ προσαγορεύονται ἐκ τοῦ ἐν τῇ Ἐξόδῳ ὀνόματος ἀναγραφομένου τοῦ θεοῦ· »Εἶπε γὰρ κύριος πρὸς Μωϋσῆν· ### English translation (Claude) But also Mordecai, in Esther according to the Seventy, calls the enemies of Israel “those who are not,” saying, “Do not give up your scepter, Lord, to those who are not.” And it is possible to show how the wicked, because of their wickedness, are called “those who are not,” from the name of God recorded in Exodus: “For the Lord said to Moses, ### Scripture references - Exod 3:14: allusion, high confidence ### Extrabiblical texts - Add Esth C.23 (Additions to Esther): quotation, high confidence ### Translation notes - The quotation is Greek Esther, Addition C 23 (14:11 in the Vulgate numbering), a prayer ascribed there to Esther, though Origen names Mordecai. The Exodus quotation continues in 2.96. ### Citation (SBL) Origen, Comm. Jo. 2.95 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-95). ## Commentary on John 2.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-96 - Source: Preuschen 4:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who is, is the good; so evil, the opposite of good, is what is not. ### Greek text Ὁ ὢν τοῦτό μοί ἐστιν τὸ ὄνομα.‘ καθʼ ἡμᾶς δὲ τοὺς εὐχομένους εἶναι ἀπὸ τῆς τῆς ἐκκλησίας ὁ ἀγαθὸς θεὸς ταῦτά φησιν, ὃν δοξάζων ὁ σωτὴρ λέγει· »Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός, ὁ πατήρ( οὐκοῦν »ὁ ἀγαθὸς« τῷ »ὄντι« ὁ αὐτός ἐστιν. ἐναντίον δὲ τῷ ἀγαθῷ τὸ κακὸν ἢ τὸ πονηρόν, καὶ ἐναντίον τῷ »Ὄντι« τὸ »Οὐκ ὄν»· οἱς ἀκολουθεῖ ὅτι τὸ πονηρὸν καὶ τὸ κακὸν Οὐκ ὄν. ### English translation (Claude) ‘He who is: this is my name.’” And according to us who pray to be of the church, it is the good God who says these things, whom the Savior glorifies when he says, “No one is good but one, God the Father.” So “the good” is the same as “he who is.” And the opposite of the good is evil or wickedness, and the opposite of “what is” is “what is not”; from which it follows that wickedness and evil are “what is not.” ### Scripture references - Exod 3:14: quotation, high confidence - Mark 10:18: quotation, high confidence ### Translation notes - The quotations are Exod 3:14–15 LXX and Mark 10:18. “According to us who pray to be of the church” sets Origen's view against those (Marcionites) who distinguished a good God from the God of the Old Testament. ### Citation (SBL) Origen, Comm. Jo. 2.96 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-96). ## Commentary on John 2.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-97 - Source: Preuschen 4:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil as devil is not God's creation, though the being who became the devil was created by God. ### Greek text καὶ τοῦτο τοῦτο ἔσηνε τοὺς εἰπόντας τὸν διάβολον μὴ εἶναι θεοῦ δημιούρημα· καθʼ ὃ γὰρ διάβολός ἐστιν οὐκ ἔστι θεοῦ δημιούργημα, ᾧ δὲ συμβέβηκε διαβόλῳ εἶναι, γενητὸς ὤν, οὐδενὸς κτιστοῦ ὄντος παρὲξ τοῦ θεοῦ ἡμῶν. θεοῦ ἐστι κτίσμα· ὡς εἰ ἐφάσκομεν κοὶ τὸν φονέα μὴ εἶναι θεοῦ σημιούργημα, οὐκ ἀναιροῦντες τὸ ᾗ ἄνθρωπός ἐστι πεποιῆσθαι αὐτὸν ὑπὸ θεοῦ. ### English translation (Claude) And this is what moved those who said that the devil is not a creation of God. For insofar as he is devil he is not God's creation; but the one to whom it has happened to be devil, being originated, since there is nothing created except by our God, is God's creature; as if we were to say that the murderer too is not God's creation, without denying that, as a human being, he was made by God. ### Translation notes - The digital text reads ἔσηνε (probably ἔσεισε or ἐκίνησε, “moved”), δημιούρημα, κοὶ, σημιούργημα. ### Citation (SBL) Origen, Comm. Jo. 2.97 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-97). ## Commentary on John 2.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-98 - Source: Preuschen 4:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saints share in God who is, and so truly are; the wicked, turning from him, become “non-beings.” ### Greek text τιθέντες γὰρ τὸ ᾑ ἄνθρωπος τυγχάνει ἀπὸ θεοῦ αὐτὸν τὸ εἶναι εἰληφέναι καὶ ἡμεῖς οὐ τίθεμεν τὸ ᾑ φονεύς ἐστιν ἀπὸ θεοῦ τοῦτʼ αὐτὸν εἰληφέναι. πάντες μὲν οὖν οἱ μετέχοντες τοῦ »Ὄντος« — μετέχουσι δὲ οἱ ἅγιοι —, εὐλόγως ἂν »Ὄντες« χρηματίζοιεν· οἱ δὲ ἀποστραφέντες τὴν τοῦ »Ὄντος« μετοχήν, τῷ ἐστερῆσθαι τοῦ »Ὄντος« γεγόνασιν »Οὐκ ὄντες«. ### English translation (Claude) For, holding that insofar as he is a human being he has received his being from God, we do not hold that insofar as he is a murderer he has received this from God. All, then, who share in “Him who is” (and the saints share) would reasonably be called “beings”; but those who have turned away from sharing in “Him who is” have, by being deprived of “Him who is,” become “non-beings.” ### Scripture references - Exod 3:14: allusion, high confidence ### Translation notes - The allusion is Exod 3:14. ### Citation (SBL) Origen, Comm. Jo. 2.98 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-98). ## Commentary on John 2.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-99 - Source: Preuschen 4:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vice is the “nothing” that came to be without the Word. ### Greek text προείπομεν δὲ ὅτι συνωνυμία ἐστὶ τοῦ »Οὐκ ὄντος« καὶ τοῦ »Οὐδενός«, καὶ διὰ τοῦτο οἱ »Οὐκ ὄντες‘ »Οὐδέν« εἰσι, καὶ πᾶσα ἡ κακία »Οὐδέν« ἐστιν, ἐΠεὶ καὶ »Οὐκ ὂν» τυγχάνει, καὶ »Οὐδὲν« καλουμένη χωρὶς γεγένηται τοῦ λόγου, τοῖς »πᾶσιν« οὐ συγκαταριθμουμένη. ἡμεῖς μὲν οὖν κατὰ τὸ δυνατὸν παρεστήσαμεν τίνα τὰ διὰ τοῦ λόγου γεγενημένα πάντα καὶ τί τὸ χωρὶς αὐτοῦ γενόμενον μέν, ὄν Τε οὐδέποτε καὶ διὰ τοῦτο »Οὐδὲν« καλούμενον. ### English translation (Claude) We said before that “what is not” and “nothing” are synonyms, and for this reason “those who are not” are “nothing,” and all vice is “nothing,” since it is also “what is not”; and being called “nothing” it came to be without the Word, not being counted among “all things.” We, then, have shown as far as possible what the “all things” are that came to be through the Word, and what it is that came to be without him, yet never is, and for this reason is called “nothing.” ### Scripture references - John 1:3: allusion, high confidence ### Translation notes - The allusion is John 1:3. ### Citation (SBL) Origen, Comm. Jo. 2.99 (Preuschen 4:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-99). ## Commentary on John 2.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-100 - Source: Preuschen 4:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon, a Valentinian, limited “all things” to the visible world and added words to the text. ### Greek text Βιαίως δὲ οἶμαι καὶ χωρὶς μαρτυρίου τὸν Ούαλεντίνου λεγόμενον εἶναι γνώριμον Ἡρακλέωνα διηγούμενον τὸ »πάντα διʼ αὐτοῦ ἐγένετο« ἐξειληφέναι »πάντα« τὸν κόσμον καὶ τὰ ἐν αὐτῶ, ἐκκλείοντα τῶν πάντων, τὸ ὅσον ἐπὶ τῇ ὑποθέσει αὐτοῦ, τὰ τοῦ κόσμου καὶ τῶν ἐν αὐτῷ διαφέροντα. φησὶ γάρ· Οὐ τὸν αἰῶνα ἢ τὰ ἐν τῷ αἰῶνι γεγονέναι διὰ τοῦ λόγου, ἅτινα οἴεται πρὸ τοῦ λόγου γεγονέναι. ἀναιδέστερον δὲ ἱστάμενος πρὸς τὸ »Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«, μὴ εὐλαβούμενος τὸ Μὴ προσθῇς τοῖς λόγοις αὐτοῦ, ἵνα μὴ ἐλέγξῃ σε καὶ ψευδὴς »γένῃ«, προστίησι τῷ »Οὐδὲ ἕν« Τῶν ἐν τῷ κόσμῳ καὶ τῇ ### English translation (Claude) But I think that Heracleon, who is said to be an acquaintance of Valentinus, in explaining “All things came to be through him,” violently and without evidence took “all things” to be the world and the things in it, excluding from “all things,” as far as his hypothesis is concerned, what is superior to the world and the things in it. For he says: not the Aeon, or the things in the Aeon, came to be through the Word; these he thinks came to be before the Word. And standing up more shamelessly to “And without him nothing came to be,” not heeding “Do not add to his words, lest he rebuke you and you be found a liar,” he adds to “nothing”: “of the things in the world and in the ### Scripture references - John 1:3: quotation, high confidence - Prov 30:6: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 1 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The quotations are John 1:3 and Prov 30:6. Heracleon (2nd century) wrote the earliest known commentary on John, quoted by Origen throughout; his words are reported here (“he says”). The Aeon (αἰών) is the Valentinian divine realm; the Word, in his system, was one of its emanations. The sentence continues in 2.101. ### Citation (SBL) Origen, Comm. Jo. 2.100 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-100). ## Commentary on John 2.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-101 - Source: Preuschen 4:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's reading is forced, and he adds to Scripture without support, as if he had apostolic authority. ### Greek text κτίσει. καὶ ἐπεὶ προφανῆ ἐστι τὰ ὑπʼ αὐτοῦ λεγόμενα σφόδρα βεβιασμένα καὶ παρὰ τὴν ἐνάργειαν ἀπαγγελλόμενα, εἰ τὰ νομιζόμενα αὐτῷ θεῖα ἐκκλείεται τῶν Πάντων, τὰ δέ, ὡς ἐκεῖνος οἴεται, παντελῶς φθειρόμενα κυρίως »Πάντα« καλεῖται, οὐκ ἐπιδιατριπτέον τῇ ἀνατροπῇ τῶν αὐτόθεν τὴν ἀτοπίαν ἐμφαινόντων· οἷον δὴ καὶ τὸ τῆς γραφῆς λεγούσης· »Χωρὶς αὐτοῦ »ἐγένετο οὐδὲ ἕν«· προστιθέντα αὐτὸν ἄνευ παραμυθίας τῆς ἀπὸ τῆς γραφῆς τὸ Τῶν ἐν τῷ κόσμῳ καὶ τῇ κτίσει· μηδὲ μετὰ πιθανότητος ἀποφαίνεσθαι, πιστεύεσθαι ἀξιοῦντα ὁμοίως Προφήταις ἢ ἀποστόλοις τοῖς μετʼ ἐΞουσίας καὶ ἀνυπευθύνως καταλείπουσι τοῖς καθʼ αὑτοὺς καὶ μεθʼ αὑτοὺς σωτήρια γράμματα. ### English translation (Claude) creation.” And since what he says is obviously very forced and set out against the evidence, if the things he thinks divine are excluded from “all things,” while the things that, as he thinks, perish entirely are properly called “all things,” we need not linger over refuting what shows its absurdity at once. So it is, for instance, when Scripture says, “Without him nothing came to be,” that he adds, without any support from Scripture, “of the things in the world and in the creation”; nor does he declare it with any persuasiveness, expecting to be believed like the prophets or apostles, who with authority and without being called to account left saving writings to those of their own time and after them. ### Scripture references - John 1:3: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 1 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The quotation is John 1:3; Heracleon's gloss is quoted. ### Citation (SBL) Origen, Comm. Jo. 2.101 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-101). ## Commentary on John 2.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-102 - Source: Preuschen 4:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon made the Demiurge the maker and the Word only the cause, reversing the natural sense of “through him.” ### Greek text ἔτι δὲ ἰδίως καὶ τοῦ Πάντα διʼ αὐτοῦ »ἐγένετο« ἐξήκουσε φάσκων· Τὸν τὴν αἰτίαν παρασχόντα τῆς γενέσεως τοῦ κόσμου τῷ δημιουργῷ, τὸν λόγον ὄντα, εἶναι οὐ τὸν ἀφʼ οὗ, ἢ ὑφʼ οὗ, ἀλλὰ τὸν διʼ οὑ, παρὰ τὴν ἐν τῇ συνηθείᾳ φράσιν ἐκδεκόμενος τὸ γεγραμμένον. εἰ γὰρ ὡς νοεῖ ἡ ἀλήθεια τῶν πραγμάτων ἦν, ἔδει διὰ τοῦ δημιουργοῦ γεγράφθαι πάντα γεγονέναι ὑπὸ τοῦ λόγου, οὐχὶ ἀνάπαλιν διὰ τοῦ λόγου ὑπὸ τοῦ δημιουργοῦ. ### English translation (Claude) Further, he understood “All things came to be through him” in a peculiar way, saying: “The one who provided the cause of the world's coming into being to the Demiurge, being the Word, is not the one ‘from whom’ or ‘by whom,’ but the one ‘through whom’”; taking what is written contrary to ordinary usage. For if the truth of things were as he thinks, it should have been written that all things came to be through the Demiurge by the Word, not the reverse, through the Word by the Demiurge. ### Scripture references - John 1:3: allusion, high confidence ### Extrabiblical texts - Heracleon, fr. 1 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The allusion is John 1:3. Heracleon's words are quoted (fr. 1). In the Valentinian system the Demiurge (Creator) is a lower being who made the visible world. ### Citation (SBL) Origen, Comm. Jo. 2.102 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-102). ## Commentary on John 2.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-103 - Source: Preuschen 4:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon seems to have seen the natural meaning and deliberately contradicted it. ### Greek text καὶ ἡμεῖς μὲν τῷ »διʼ οὑ« χρησάμενοι ἀκολούθως τῇ συνηθείᾳ, οὐκ ἀμάρτυρον τὴν ἐκδοχὴν ἀφήκαμεν· ἐκεῖνος δὲ πρὸς τῷ μὴ παραμεμυθῆσθαι ἀπὸ τῶν θείων γραμμάτων τὸν καθʼ ἑαυτὸν νοῦν, φαίνεται καὶ ὑποπτεύσας τὸ ἀληθὲς καὶ ἀναιδῶς αὐτῷ ἀντιβλέψας· φησὶ γάρ· Ὅτι οὐχ ὡς ὑπʼ ἄλλου ἐνεργοῦντος αὐτὸς ἐποίει ὁ λόγος, ἴν οὕτω νοηθῇ τὸ διʼ αὐτοῦ, ἀλλʼ αὐτοῦ ἐνεργοῦντος ἕτερος ἐποίει. ### English translation (Claude) And we, using “through whom” in keeping with ordinary usage, did not leave our interpretation without evidence; but he, besides not supporting his own sense from the divine writings, seems also to have suspected the truth and shamelessly set his face against it. For he says: “Not as though another were at work and the Word himself made, so that ‘through him’ should be understood thus; but while he was at work, another made.” ### Scripture references - John 1:3: allusion, medium confidence ### Extrabiblical texts - Heracleon, fr. 1 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted (fr. 1). ### Citation (SBL) Origen, Comm. Jo. 2.103 (Preuschen 4:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-103). ## Commentary on John 2.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-104 - Source: Preuschen 4:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word was the Creator's servant in making all things, visible and invisible, as the Psalms and Colossians show. ### Greek text οὐ τοῦ παρόντος δὲ καιροῦ ἐλέγξαι τὸ μὴ τὸν δημιουργὸν ὑπηρέτην τοῦ λόγου γεγενημένον τὸν κόσμον πεποιηκέναι καὶ ἀποδεικνύναι ὅτι ὑπηρέτης τοῦ δημιουργοῦ γενόμενος ὁ λόγος τὸν κόσμον κατεσκεύασε. κατὰ γὰρ τὸν προφήτην Δαβὶδ »Ὁ θεὸς εἶπε καὶ ἐγενήθησαν ἐνετείλατο καὶ ἐκτίσθησαν‘. »ἐνετείλατο« γὰρ ὁ ἀγένητος θεὸς τῷ πρωτοτόκῳ πάσης κτίσεως »καὶ ἐκτίσθη- »σαν«, οὐ μόνον ὁ κόσμος καὶ τὰ ἐν αὐτῷ, ἀλλὰ καὶ τὰ λοιπὰ πάντα, »εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· πάντα γὰρ διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, καὶ αὐτός ἐστι πρὸ πάντων.« ### English translation (Claude) It is not the right time now to refute the view that the Demiurge, having become the servant of the Word, made the world, and to show that the Word, having become the servant of the Demiurge, fashioned the world. For according to the prophet David, “God spoke and they came to be; he commanded and they were created.” For the unbegotten God “commanded” the firstborn of all creation, “and they were created”: not only the world and the things in it, but also all the rest, “whether thrones or dominions or principalities or authorities; for all things were created through him and for him, and he is before all things.” ### Scripture references - Ps 148:5: quotation, high confidence - Ps 33:9 (32:9 LXX): allusion, medium confidence - Col 1:15–17: quotation, high confidence ### Translation notes - The quotations are Ps 148:5 (with Ps 33:9 [32:9 LXX]) and Col 1:15–17. “Demiurge” here means the Creator, the one true God, against Heracleon's use of the term. ### Citation (SBL) Origen, Comm. Jo. 2.104 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-104). ## Commentary on John 2.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-105 - Source: Preuschen 4:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether vice comes about through the reason in each person. ### Greek text Ἔτι εἰς τὸ »Χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν‘ οὐκ ἀγύμναστον ἐατέον καὶ τὸν περὶ τῆς κακίας λόγον· κἂν γὰρ σφόδρα ἀπεμφαίνειν δοκῇ, οὐ πάνυ τι δοκεῖ μοι εὐκαταφρόνητον εἶναι. ζητητέον γάρ, εἰ καὶ ἡ κακία διὰ τοῦ λόγου γεγένηται, νῦν λόγου προσεχῶς λαμβανομένου τοῦ ἐν ἑκάστῳ, ὡς καὶ αὐτὸς ἀπὸ τοῦ ἐν »ἀρχῇ« λόγου ἑκάστῳ ἐγγεγένηται. ### English translation (Claude) Further, on “Without him nothing came to be,” we must not leave the account of vice unexercised; for even if it seems very incongruous, it does not seem to me altogether contemptible. For we must inquire whether vice too has come to be through the word, now taking “word” in the immediate sense of the reason in each person, as this too has come to be in each from the Word who is “in the beginning.” ### Scripture references - John 1:3: quotation, high confidence - John 1:1: allusion, medium confidence ### Translation notes - The quotations are John 1:3 and 1:1. Origen plays on λόγος as “Word” and “reason”. ### Citation (SBL) Origen, Comm. Jo. 2.105 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-105). ## Commentary on John 2.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-106 - Source: Preuschen 4:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin requires law and reason; without them there would be no sin. ### Greek text φησὶ τοίνυν ὁ ἀπόστολος· »Χωρὶς νόμου ἁμαρτία νεκρά«, καὶ ἐπιφέρει· »Ἐλθούσης δὲ τῆς ἐντολῆς ἡ μὲν ἁμαρτία ἀνέζησε« καθολικὸν διδάσκων περὶ τῆς ἁμαρτίας ὡς μηδεμίαν ἐνέργειαν αὐτῆς εχούσης πρὶν νόμου καὶ ἐντολῆς· πῶς δὲ † ἔχων ὁ λόγος νόμος εἶναι καὶ ἐντολή, καὶ οὐκ ἂν εἴη ἁμαρτία μὴ ὄντος νόμου, »ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ ὄντος νόμου«), καὶ πάλιν οὐκ ἂν εἴη ἁμαρτία μὴ ὄντος λόγου »Εἰ γὰρ μὴ ἦλθον, φησί, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν«). ### English translation (Claude) The apostle, then, says, “Apart from the law sin is dead,” and adds, “But when the commandment came, sin revived,” teaching generally about sin that it has no activity before law and commandment. And how … the word being law and commandment; and there would be no sin if there were no law (“for sin is not reckoned where there is no law”), and again there would be no sin if there were no word (“For if I had not come,” he says, “and spoken to them, they would not have sin”). ### Scripture references - Rom 7:8–9: quotation, high confidence - Rom 5:13: quotation, high confidence - John 15:22: quotation, high confidence ### Translation notes - The quotations are Rom 7:8–9, Rom 5:13, and John 15:22. The editor marks the text as corrupt (†) at “ἔχων”; the sense seems to be “how the word is law and commandment.” ### Citation (SBL) Origen, Comm. Jo. 2.106 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-106). ## Commentary on John 2.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-107 - Source: Preuschen 4:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since reason within shows what to do, sin too comes about through reason, which removes every excuse. ### Greek text πᾶσα γὰρ πρόφασις ἀφαιρεῖται τοῦ βουλομένου ἐπὶ τῇ ἁμαρτίᾳ ἀπολογήσασθαι, ἐπὰν ἐνυπάρχοντος λόγου καὶ παραδεικνύοντος, ὃ πρακτέον, μὴ πείθηταί τις αὐτῷ. τάχα οὐν πάντα μέχρι καὶ τῶν χειρόνων διὰ τοῦ λόγου γεγένηται καὶ »χωρὶς αὐτοῦ«, ἁπλούστερον ἡμῶν ἐκλαμβανόντων τὸ »Οὐδέν«, »ἐγένετο οὐδέν«. ### English translation (Claude) For every excuse is taken away from the one who wishes to defend himself for sin, when, though reason is present within and points out what must be done, one does not obey it. Perhaps, then, all things, even the worse, have come to be through the word, and “without him,” if we take “nothing” more simply, “nothing came to be.” ### Scripture references - John 1:3: quotation, high confidence ### Translation notes - The quotation is John 1:3. ### Citation (SBL) Origen, Comm. Jo. 2.107 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-107). ## Commentary on John 2.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-108 - Source: Preuschen 4:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is not to blame for sin, as a teacher is not to blame when his lessons leave a wrongdoer no excuse. ### Greek text καὶ οὐ πάντως τῷ λόγῶ ἐγκλητέον, εἰ πάντα διʼ αὐτοῦ ἐγένετο« καὶ »χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν‘, ὡς οὐδὲ ἐγκλητέον τῷ διδασκάλῳ παραδείξαντι τὰ δέοντα τῷ μανθάνοντι, ἐπὰν διὰ τὰ τούτου μαθήματα μηκέτι τόπος καταλείπηται τῷ ἁμαρτάνοντι ἀπολογίας ὡς περὶ ἀγνοίας, καὶ μάλιστα ἐὰν νοήσωμεν διδάσκαλον τοῦ μανθάνοντος ἀχώριστον. ### English translation (Claude) And the Word is not at all to be blamed if “all things came to be through him” and “without him nothing came to be,” just as the teacher who has shown the student what he ought to do is not to be blamed when, because of his lessons, no place is left for the one who sins to plead ignorance; especially if we think of a teacher inseparable from the student. ### Scripture references - John 1:3: quotation, high confidence ### Translation notes - The quotation is John 1:3. ### Citation (SBL) Origen, Comm. Jo. 2.108 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-108). ## Commentary on John 2.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-109 - Source: Preuschen 4:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason in us is an inseparable teacher; when we misuse it, it judges us. ### Greek text οἱονεὶ γὰρ διδάσκαλος τοῦ μανθάνοντος ἀχώριστός ἐστιν ὁ ἐνυπάρχων τῇ φύσει τῶν λογικῶν λόγος, ἀεὶ ὑποβάλλων τὰ πρακτέα, κἂν παρακούωμεν αὐτοῦ τῶν ἐντολῶν, ἐπιδιδόντες αὑτοὺς ταῖς ἡδοναῖς καὶ παραπεμπόμενοι τὰς ἀρίστας αὐτοῦ συμβουλάς. ὡσπερ δὲ ὑπηρέτῃ τῷ ὀφθαλμῷ ἐπὶ τοῖς κρείττοσιν ἡμῖν γεγενημένῳ, καὶ ἐφʼ ὧν οὐ καλῶς ὁρῶμεν χρώμεθα, ὁμοίως καὶ τῇ ἀκοῇ ὅταν παρέχωμεν ἑαυτοὺς ἀκροάσει ἀχρήστων ᾀσμάτων καὶ τῶν ἀπηγορευμένων ἀκουσμάτων, οὕτως ἐνυβρίζοντες τὸν ἐν ἡμῖν λόγον καὶ οὐκ εἰς δέον αὐτῷ χρώμενοι, διʼ αὐτοῦ παρανομοῦμεν εἰς κρίμα τοῖς ἁμαρτάνουσιν ἐνυπάρχοντος καὶ διὰ τοῦτο κρίνοντος τὸν μὴ πάντων αὐτὸν προτιμήσαντα. ### English translation (Claude) For the reason present in the nature of rational beings is like a teacher inseparable from the student, always suggesting what must be done, even if we disregard its commands, giving ourselves up to pleasures and dismissing its best counsels. And just as we use the eye, given us as a servant for better things, also for things we do not see rightly, and likewise the hearing when we give ourselves to listening to useless songs and forbidden things, so, abusing the reason within us and not using it as we ought, we transgress through it, since it is present for judgment in those who sin, and for this reason judges the one who has not preferred it to all things. ### Citation (SBL) Origen, Comm. Jo. 2.109 (Preuschen 4:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-109). ## Commentary on John 2.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-110 - Source: Preuschen 4:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word within will judge us, though this reading stretches the meaning of “Word” in John's prologue. ### Greek text ὅθεν καί φησιν· »Ὁ λόγος ὃν ἐλάλησα αὐτὸς κρινεῖ ὑμᾶς«, ἴσον διδάσκων τῷ Ἐγὼ ὁ λόγος, ὁ ἐν ὑμῖν ἀεὶ ἐνηχῶν, αὐτὸς ὑμᾶς καταδικάσω τόπον ἀπολογίας καταλειπόμενον ἔχοντας οὐδαμῶς. δόξει μέντοι γε βιαιοτέρα εἶναι αὕτη ἡ ἐκδοχή, ἄλλον μὲν λόγον τὸν »ἐν ἀρχῇ« ἡμῶν ἐξειληφότων τὸν πρὸς τὸν θεόν«, τὸν θεὸν λόγον, ἄλλως δὲ αὐτὸν νοούντων, ὅτε οὐ μόνον ἐπὶ τῶν προηγουμένων δημιουργημάτων τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« λέγεσθαι ἐφάσκομεν, ἀλλὰ καὶ ἐπὶ πάντων τῶν ὑπὸ τῶν λογικῶν πραττομένων, οὑ λόγου χωρὶς οὐδὲν ἁμαρτάνομεν. ### English translation (Claude) Hence he also says, “The word that I have spoken will itself judge you,” teaching the equivalent of: I, the Word, always sounding within you, will myself condemn you, who have no place of defense left. This interpretation will seem rather forced, however, since we have taken the Word “in the beginning,” “with God,” God the Word, in one way, and now understand him in another, when we said that “All things came to be through him” is said not only of the principal creations but also of all that is done by rational beings, without which reason we commit no sin. ### Scripture references - John 12:48: quotation, high confidence - John 1:1–3: allusion, high confidence ### Translation notes - The quotation is John 12:48; the allusions are John 1:1–3. ### Citation (SBL) Origen, Comm. Jo. 2.110 (Preuschen 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-110). ## Commentary on John 2.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-111 - Source: Preuschen 4:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul seems to identify the word in our hearts with Christ; the next lemma is John 1:3–4. ### Greek text καὶ ζητητέον, εἰ καὶ τὸν ἐν ἡμῖν λόγον τὸν αὐτὸν λεκτέον τῷ έν ἀρχῇ καὶ τώ πρὸς τὸν θεὸν καὶ τῷ θεῷ λόγῳ, μάλιστα ἐπεὶ οὐχ ὡς ἑτέρου τούτου τυγχάνοντος παρὰ τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν λόγον ἔοικεν ὁ ἀπόστολος διδάσκειν τὸ »Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτʼ ἔστι Χρι- »στὸν καταγαγεῖν· ἢ Τίς κ·αταβήσεται εἰς τὴν ἄβυσσον; τοῦτʼ ἔστι »Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν· ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς σου »τὸ ῥῆμά ἐστιν σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου.‘ 1, 4. Ὁ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ Ἡ ζωὴ ἦν τὸ τῶν ἀνθρώπων. ### English translation (Claude) And we must inquire whether the word in us too must be called the same as the Word who is in the beginning, with God, and God, especially since the apostle seems to teach, not as though it were different from the Word in the beginning with God: “Do not say in your heart, ‘Who will ascend into heaven?’, that is, to bring Christ down; or ‘Who will descend into the abyss?’, that is, to bring Christ up from the dead. But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart.’” John 1:3–4: “What came to be in him was life, and the life was the light of men.” ### Scripture references - Rom 10:6–8: quotation, high confidence - John 1:3–4: quotation, high confidence ### Translation notes - The quotations are Rom 10:6–8 and John 1:3–4 (the next lemma; the digital text lacks “light”). ### Citation (SBL) Origen, Comm. Jo. 2.111 (Preuschen 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-111). ## Commentary on John 2.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-112 - Source: Preuschen 4:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics taught “paradoxes,” such as that only the wise man is priest and free. ### Greek text Ἔστι τινὰ δόγματα παρʼ Ἕλλησι καλούμενα παράδοξα, τῷ κατʼ αὐτοὺς πλεῖστα πλεῖστα ὅσα προσάπτοντα μετα τινος αποδείξεως ἢ φαινομένης ἀποδείξεως, καθʼ ἅ φασι μόνον καὶ πάντα τὸν σοφὸν εἶναι ἱερέα, τῷ μόνον καὶ πάντα τὸν σοφὸν ἐπιστήμην ἔχειν τῆς τοῦ θεοῦ θεραπείας, καὶ μόνον καὶ πάντα τὸν σοφὸν εἶναι ἐλεύ- θερον, ἐξουσίαν αὐτοπραγίας ἀπὸ τοῦ θείου νόμου εἰληφότα· καὶ τὴν ἐξουσίαν δὲ ὁρίζονται νόμιμον ἐπιτροπήν. ### English translation (Claude) There are certain doctrines among the Greeks called paradoxes, which, according to them, attach a great many things with some demonstration or apparent demonstration; according to which they say that the wise man alone, and every wise man, is a priest, because the wise man alone, and every wise man, has knowledge of the service of God; and that the wise man alone, and every wise man, is free, having received from the divine law the authority to act on his own; and they define authority as lawful permission. ### Extrabiblical texts - Cicero, Parad. (Cicero): echo, low confidence ### Translation notes - The paradoxes are Stoic (compare Diogenes Laertius 7.119–121; Cicero, Paradoxa Stoicorum). The digital text repeats πλεῖστα. ### Citation (SBL) Origen, Comm. Jo. 2.112 (Preuschen 4:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-112). ## Commentary on John 2.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-113 - Source: Preuschen 4:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen declines to discuss the Stoic paradoxes in detail here. ### Greek text καὶ τί δεῖ νῦν ἡμᾶς λέγειν περὶ τῶν καλουμένων παραδόξων, πολλῆς οὔσης τῆς εἰς αὐτὰ πραγματείας καὶ δεομένων συγκρίασεως τῆς πρὸς τὸ βούλημα τῆς γραφῆς τῶν ὑπʼ αὐτῶν κατὰ τὰ παράδοξα ἀπαγγελλομένων, ἴνα ἐπὶ τίνων ὁ τῆς θεοσεβείας λόγος συμφῇ καὶ ἐπὶ τίνων τὸ ἐναντίον τοῖς ὑπʼ ἐκείνων λεγομένοις βούλεται παραστῆσαι δυνηθῶμεν; ### English translation (Claude) And what need is there for us now to speak of the so-called paradoxes, since there is much treatment of them, and what they declare in the paradoxes needs comparison with the intention of Scripture, so that we may be able to show in which matters the teaching of godliness agrees and in which it means the opposite of what they say? ### Citation (SBL) Origen, Comm. Jo. 2.113 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-113). ## Commentary on John 2.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-114 - Source: Preuschen 4:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture yields Christian “paradoxes,” such as that only the saint is truly rational. ### Greek text τούτων δὲ ἡμῖν μνήμη γεγένηται ζητοῦσι τὸ »Ὃ γέγονεν ἐν αὐτῷ αὐτῷ »ἠν« διὰ τὸ οἱονεὶ τῷ χαρακτῆρι τῶν παραδόξων καί, εἰ δεῖ εἰπεῖν, παραδοξότερον παρὰ τά ὑπʼ ἐκείνων λεγόμενα, δύνασθαι ἄν τινα ἑπόμενον τῇ γραφῇ δεῖξαι τοιαῦτα πλείονα. ἐὰν γὰρ νοήσωμεν τὸν ἐν ἀρχῇ λόγον, τὸν πρὸς τὸν θεόν, τὸν θεὸν λόγον, τάχα δυνησόμεθα μόνον τὸν τούτου, καθʼ ἃ τοιοῦτος, μετέχοντα »λογικὸν« εἰπεῖν· ὥστε καὶ ἀποφήνασθαι ἄν, ὅτι μόνος ὁ ἅγιος λογικός. ### English translation (Claude) We have mentioned these because, as we inquire into “What came to be in him was life,” one following Scripture could, as it were in the manner of the paradoxes and, if one must say it, more paradoxically than what they say, show many such things. For if we understand the Word in the beginning, with God, God the Word, perhaps we shall be able to say that only the one who shares in him, as such, is “rational,” so that one might also declare that only the saint is rational. ### Scripture references - John 1:4: quotation, high confidence - John 1:1: allusion, high confidence ### Translation notes - The quotations are John 1:4 and John 1:1. The digital text repeats αὐτῷ. ### Citation (SBL) Origen, Comm. Jo. 2.114 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-114). ## Commentary on John 2.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-115 - Source: Preuschen 4:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who believe in Christ truly live; others live a life of death. ### Greek text πάλιν ἐὰν συνῶμεν τὴν γενομένην ἐν τῷ λόγῳ ζωήν, τὸν εἰπόντα »Ἐγώ εἰμι ἡ ζωή«. ἐροῦμεν μηδένα τῶν ἔξω τῆς πίστεως Χριστοῦ ζῆν, πάντας δὲ εἶναι νεκροὺς τοὺς μὴ ζῶντας θεῷ, τό τε ζῆν αὐτῶν ζῆν εἶναι τῆς ἁμαρτίας καὶ διὰ τοῦτο ἵνʼ ἕνʼ οὕτως εἴπω, ζῆν θανάτου τυγχάνειμ. ### English translation (Claude) Again, if we understand the life that came to be in the Word, who said, “I am the life,” we shall say that none of those outside faith in Christ lives, but that all who do not live to God are dead, and that their living is a living of sin, and for this reason, if I may put it so, a living of death. ### Scripture references - John 14:6: quotation, high confidence - Rom 6:11: allusion, medium confidence ### Translation notes - The quotation is John 14:6 (compare 11:25); the allusion is Rom 6:10–11. ### Citation (SBL) Origen, Comm. Jo. 2.115 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-115). ## Commentary on John 2.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-116 - Source: Preuschen 4:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture often speaks of true life, as in Jesus' words about the God of the living. ### Greek text ἐπίστησον δὲ εἰ μὴ τοῦτο πολλαχοῦ παριστᾶσιν αἱ θεῖαι γραφαί, τὸ] ὅπου μὲν τοῦ σωτῆρος φάσκοντος· »Ἢ οὐκ ἀνέγνωτε τὸ ῥηθὲν ἐπὶ τῆς βάτου Ἐγὼ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; οὐκ »ἔστι θεὸς νεκρῶν ἀλλὰ ζώντων‘ καὶ »Οὐ δικαιωθήσεται κατενώ- πιόν σου πᾶς ζῶν«. τί δὲ περὶ αὐτοῦ λέγγειν δεῖ τοῦ θεοῦ ἢ τοῦ σωτῆρος; ἀμφιβάλλεται γὰρ ὁποτέρου εἶναι ἡ λέγουσα ἐν τοῖς προφήταις φωνή· »Ζῶ ἐγώ, λέγει κύριος.« ### English translation (Claude) And consider whether the divine Scriptures do not show this in many places: in one place, the Savior says, “Or have you not read what was said at the bush, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? He is not the God of the dead but of the living”; and, “No living being will be justified before you.” And what need is there to speak of God himself or of the Savior? For it is disputed which of the two the voice belongs to that says in the prophets, “I live, says the Lord.” ### Scripture references - Mark 12:26–27: quotation, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence - Isa 49:18: quotation, medium confidence ### Translation notes - The quotations are Mark 12:26–27 (with Matt 22:32), Ps 143:2 (142:2 LXX), and the frequent prophetic oath “I live, says the Lord” (e.g. Isa 49:18). ### Citation (SBL) Origen, Comm. Jo. 2.116 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-116). ## Commentary on John 2.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-117 - Source: Preuschen 4:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “God of the living” means God of the saints, who have received the honor of his name. ### Greek text Καὶ πρῶτόν γε ἴδωμεν τὸ »Οὐκ ἔστι θεὸς νεκρῶν »ἀλλὰ ζώντων‘ ἴσον δυνάμενον τῷ >οὐκ ἔστιν ἁμαρτωλῶν ἁγίων. μεγάλη γὰρ δωρεὰ τοῖς πατριάρχαις τὸ τὸν θεὸν ἀντὶ ὀνόματος προσάψαι τὴν ἐκείνων ὀνομασίαν τῇ >θεὸς< ἰδίᾳ προσηγορίᾳ, καθʼ ἃ καὶ ὁ Παῦλός φησι· ### English translation (Claude) And first let us see that “He is not the God of the dead but of the living” is equivalent to “He is not the God of sinners but of saints.” For it is a great gift to the patriarchs that God, instead of a name, attached their name to his own title “God,” as Paul too says: ### Scripture references - Matt 22:32: quotation, high confidence ### Translation notes - The quotation is Matt 22:32; the quotation of Heb 11:16 follows in 2.118. ### Citation (SBL) Origen, Comm. Jo. 2.117 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-117). ## Commentary on John 2.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-118 - Source: Preuschen 4:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is God of the saints and of the living, so the saints are the living and the living are saints. ### Greek text Διὸ οὐκ ἐπαισχύνεται ὁ θεὸς θεὸς καλεῖσθαι αὐτῶν«· οὐκοῦν θεός ἐστιν τῶν πατέρων καὶ πάντων τῶν ἁγίων· καὶ οὐκ ἄν που ἀναγεγραμμένον εὑρίσκοιτο τὸ θεὸν εἶναι τὸν θεόν τινος τῶν ἀσεβῶν. εἰ τοίνυν ὁ θεὸς ἀγίων ἐστὶν καὶ θεὸς ζώντων εἶναι λέγεται, οἱ ἅγιοι ζῶντές εἰσι καὶ οἱ ζῶντες ἅγιοι, οὔτε ἁγίου ὄντος ἔξω τῶν ζώντων οὔτε ζῶντος χρηματίζοντος μόνον καὶ οὐχὶ μετὰ τοῦ ζῆν ἔχοντος καὶ τὸ ἅγιον αὐτὸν τυγχάνειν. ### English translation (Claude) “Therefore God is not ashamed to be called their God.” So he is the God of the fathers and of all the saints; and it would not be found written anywhere that God is the God of any of the ungodly. If, then, God is the God of saints and is said to be God of the living, the saints are living and the living are saints: there is no saint outside the living, nor is anyone called living only who does not, besides living, also have holiness. ### Scripture references - Heb 11:16: quotation, high confidence ### Translation notes - The quotation is Heb 11:16, which Origen attributes to Paul. ### Citation (SBL) Origen, Comm. Jo. 2.118 (Preuschen 4:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-118). ## Commentary on John 2.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-119 - Source: Preuschen 4:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The land of the living” means the rank or place of the saints, where true well-pleasing belongs. ### Greek text τὸ παραπλήσιον δὲ ἔστι καὶ ἐπὶ τοῦ »Εὐαρεστήσω τῷ κυρίῳ ἐν χώρᾳ »ζώντων« ἰδεῖν, ὡς εἰ ἔλεγεν >ἐν τάξει ἁγίων< ἢ >ἐν τῷ τόπῳ τῶν ἁγίων<, τῆς κυρίως εὐαρεστήσεως ἤτοι ἐν τῇ τάζει τῶν ἁγίων ἢ ἐν τῷ τόπῳ τῶν ἁγίων τυγχανούσης, οὐδέπω ἄκρως εὐαρεστοῦντος τοῦ μὴ εἰς τὴν τάξιν τῶν ἁγίων κεχωρηκότος ἢ τοῦ μὴ εἰς τὸν τόπον τῶν ἁγίων γεγενημένου· εἰς ὃν χωρῆσαι δεήσει πάντα τὸν οἱονεὶ σκιὰν καὶ εἰκόνα τῆς εὐαρεστήσεως τῆς ἀληθινῆς ἐν τῷ βίω̣ τούτῳ προανειληφότα. ### English translation (Claude) Something similar can also be seen in “I will be well pleasing to the Lord in the land of the living,” as if he said “in the rank of the saints” or “in the place of the saints,” since being well pleasing in the proper sense occurs either in the rank of the saints or in the place of the saints, and one who has not entered the rank of the saints or come into the place of the saints is not yet supremely well pleasing; into which everyone must enter who has already received in this life, as it were, the shadow and image of true well-pleasing. ### Scripture references - Ps 116:9 (114:9 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 116:9 (114:9 LXX). ### Citation (SBL) Origen, Comm. Jo. 2.119 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-119). ## Commentary on John 2.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-120 - Source: Preuschen 4:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is justified before God, as no lamp shines before the sun, though each shines in the dark. ### Greek text καὶ τὸ »οὐ δικαιωθήσεσθαι δὲ κατʼ ἐνώπιον »τοῦ θεοῦ πάντα ζῶντας« δηλοῖ, ὅτι ὡς πρὸς θεὸν καὶ τὴν ἐν αὐτῷ δικαισύνην οὐδεὶς δικαιωθήσεται τῶν πάνυ μακαρίων, ὡς εἰ καὶ ἐλέγομεν ἐπὶ ἑτέρου παραδείγματος τοιοῦτον· οὐ φωτιεῖ πᾶς λύχνος ἐνώπιον ἡλίου· φωτιεῖ μὲν γὰρ πᾶς λύχνος, ἀλλ ὅταν μὴ καταυγάζηται ὑπὸ ἡλίου· δικαιωθήσεται δὲ καὶ πᾶς ζῶν, ἀλλʼ οὐκ ἐνώπιον τοῦ θεοῦ, ὅτε δὲ τοῖς κάτω συγκρίνεται καὶ ὑπὸ τοῦ σκότους κεκρατημένοις παρʼ οἷς λάμψει αὐτῶν τὸ φῶς. ### English translation (Claude) And “No living being will be justified before God” shows that, in comparison with God and the righteousness in him, none even of the most blessed will be justified; as if we were to say something similar with another example: no lamp will give light before the sun. For every lamp will give light, but when it is not outshone by the sun; and every living being will be justified, but not before God, rather when it is compared with those below and held by darkness, among whom their light will shine. ### Scripture references - Ps 143:2 (142:2 LXX): allusion, high confidence ### Translation notes - The allusion is Ps 143:2 (142:2 LXX), paraphrased. ### Citation (SBL) Origen, Comm. Jo. 2.120 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-120). ## Commentary on John 2.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-121 - Source: Preuschen 4:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus says to let our light shine before men, not before God, which would be impossible. ### Greek text καὶ ὅρα εἰ κατὰ τοῦτο καὶ τὸ ἐν τῷ εὐαγγελίῳ νοητέον· »Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων«. οὐ γάρ 〈φησιν〉 >λαμφάτω τὸ φῶς ὑμῶν ἔμπροοθεν τοῦ θεοῦ>· τοῦτο γὰρ εἰ ἐνετέλλετο, ἀδύνοτον ἂν ἐδίδου ἐντολήν, ὡς εἰ καὶ τοῖς λύχνοις ἐμψύχοις οὖσιν ἐντολὴν ἐδίδου τοῦ λάμψαι τὸ φῶς αὐτῶν ἔμπροσθεν τοῦ ἡλίου. ### English translation (Claude) And see whether the saying in the Gospel must be understood in this way: “Let your light shine before men.” For it does not say “Let your light shine before God”; for if he commanded this, he would be giving an impossible command, as if he gave living lamps the command to make their light shine before the sun. ### Scripture references - Matt 5:16: quotation, high confidence ### Translation notes - The quotation is Matt 5:16. ### Citation (SBL) Origen, Comm. Jo. 2.121 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-121). ## Commentary on John 2.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-122 - Source: Preuschen 4:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even all creatures' righteousness together cannot compare with God's. ### Greek text οὐχ οἱ τυχόντες οὖν μόνοι τῶν ζώντων οὐ δικαιωθήσονται κατενώπιον τοῦ θεοῦ, ἀλλὰ καὶ οἱ ὡς ἐν ζῶσι τῶν ἐλαττόνων διαφέροντες· ἤ, ὅπερ μᾶλλον, ἅμα ἡ πάντων τῶν ζώντων δικαιοσύνη οὐ δικαιωθήσεται ὡς πρὸς τὴν τοῦ θεοῦ δικαιοσύνην· ὡς εἰ καὶ ἅμα πάντα τὰ ἐπὶ γῆς νυκτερινὰ συναγαγὼν φῶτα ἔφασκον μὴ δύνασθαι ταῦτα φωτίζειν ὡς πρὸς τὰς τούτου τοῦ ἡλίου αὐγάς. ### English translation (Claude) Not only ordinary living beings, then, will not be justified before God, but also those who excel among the living over the lesser; or, what is more likely, the righteousness of all the living together will not be justified in comparison with the righteousness of God; as if, gathering all the night lights on earth together, I said they cannot give light in comparison with the rays of this sun. ### Citation (SBL) Origen, Comm. Jo. 2.122 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-122). ## Commentary on John 2.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-123 - Source: Preuschen 4:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone truly lives and alone has immortality; even Christ tasted death. ### Greek text κατʼ ἐπανάβασιν δὲ ἐκ τῶν εἰρημένων νοητέον καὶ τὸ »Ζῶ ἐγώ, λέγει κύριος«, τάχα τοῦ κυρίως ζῆν μάλιστα ἐκ τῶν εἰρημένων περὶ τοῦ ζῆν παρὰ μόνῳ τυγχάνοντος τῷ θεῷ. καὶ ὅρα εἰ διὰ τοῦτο δύναται ὁ ἀπόστολος τὴν εἰς ὑπερβολὴν ὑπεροχὴν νοήσας τῆς ζωῆς τοῦ θεοῦ καὶ ἀξίως θεοῦ συνιεὶς τὸ »Ζῶ ἐγὼ, λέγει »κύριος« εἰρηκέναι περὶ θεοῦ· »Ὁ μόνος ἔχων ἀθανασίαν«, οὐδενὸς τῶν παρὰ τὸν θεὸν ζώντων ἔχοντος τὴν ἄ τρεπτον πάντη καὶ ἀναλλοίωτον ζωήν. καὶ τί διστάζομεν περὶ τῶν λοιπῶν, ὅτε οὐδὲ ὁ χριστὸς ἔσχε τὴν τοῦ πατρὸς ἀθανασίαν; ἐγεύσατο γὰρ ὑπὲρ παντὸς θανάτου. ### English translation (Claude) And, ascending from what has been said, we must understand “I live, says the Lord”: perhaps, from what has been said about living, living in the proper sense belongs above all to God alone. And see whether for this reason the apostle, having understood the surpassing excellence of the life of God and grasping “I live, says the Lord” in a manner worthy of God, could say of God, “who alone has immortality,” since none of those who live besides God has a life wholly unchangeable and unalterable. And why do we hesitate about the others, when not even Christ had the immortality of the Father? For he tasted death for everyone. ### Scripture references - Isa 49:18: quotation, medium confidence - 1 Tim 6:16: quotation, high confidence - Heb 2:9: allusion, high confidence ### Translation notes - The quotations and allusions are Isa 49:18 (and similar prophetic oaths), 1 Tim 6:16, and Heb 2:9. ### Citation (SBL) Origen, Comm. Jo. 2.123 (Preuschen 4:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-123). ## Commentary on John 2.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-124 - Source: Preuschen 4:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No rational creature has blessedness by its very nature. ### Greek text Ἅμα δὲ ἐξετάζοντες τὰ περὶ τοῦ ζῶντος θεοῦ καὶ ζωῆς, ἥτις ἐστὶν ὁ χριστός, καὶ ζώντων ἐν χώρᾳ ἰδίᾳ τυγχανόντων καὶ ζώντων οὐ δικαιουμένων ἐνώπιον τοῦ θεοῦ, ἀκολούθως τούτοις παρατιθέμενοι τὸ »Ὁ μόνος ἔχων ἀθανασίαν« τὰ ὑπονοούμενα συμπαραληψόμεθα περὶ τοῦ πᾶν ὁτιποτοῦν λογικὸν μὴ οὐσιωδῶς ἔχειν ὡς ἀχώριστον συμβεβηκὸς τὴν μακαριότητα. ### English translation (Claude) And at the same time, examining what concerns the living God and the life which is Christ, and the living who are in their own land and the living who are not justified before God, and setting beside these “who alone has immortality,” we shall take in what is implied: that no rational being whatever has blessedness essentially, as an inseparable attribute. ### Scripture references - 1 Tim 6:16: quotation, high confidence ### Translation notes - The quotation is 1 Tim 6:16. ### Citation (SBL) Origen, Comm. Jo. 2.124 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-124). ## Commentary on John 2.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-125 - Source: Preuschen 4:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some of Christ's titles belong to him for others, like “shepherd,” and some for himself as well. ### Greek text ἐὰν γὰρ ἀχώριστον ἔχῃ τὴν μακαριότητα καὶ τὴν προηγουμένην ζωήν, πῶς ἔτι ἔσται ἀληθὲς τὸ περὶ τοῦ θεοῦ λεγόμενον· »Ό μόνος ἒχων ἀθανασίαν«; χρὴ μέντοι γε εἰδέναι ὅτι τινὰ ὁ σωτὴρ οὐχ αὑτῷ ἐστιν ἀλλʼ ἑτέροις, τινὰ δὲ αὑτῷ καὶ ἑτίροις· ζητητέον δὲ εἴ τινα ἑαυτῷ καὶ οὑδενί. σαφῶς μὲν γὰρ ἑτέροις ἐστὶν »ποιμήν«, οὐχ ὡς οἱ παρὰ ἀνθρώποις ποιμένες ὄνησιν ἐκ τοῦ ποιμαίνειν εἰς ἑαυτὸν λαμβάνων, εἰ μὴ ἄρα τὴν τῶν ποιμαινομένων ὠφέλειαν διὰ φιλανθρωπίαν ἰδίαν εἶναι λογίσαιτο. ### English translation (Claude) For if it had blessedness and the principal life inseparably, how would what is said of God still be true, “who alone has immortality”? We must know, however, that the Savior is some things not for himself but for others, and some things both for himself and for others; and we must inquire whether he is some things for himself and for no one else. For clearly he is a “shepherd” for others, not like human shepherds taking profit for himself from shepherding, unless perhaps, out of love for humankind, he should count the benefit of those he shepherds as his own. ### Scripture references - 1 Tim 6:16: quotation, high confidence - John 10:11: allusion, high confidence ### Translation notes - The quotation is 1 Tim 6:16; the allusion is John 10:11. ### Citation (SBL) Origen, Comm. Jo. 2.125 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-125). ## Commentary on John 2.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-126 - Source: Preuschen 4:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is way and door for others, but wisdom for himself too; perhaps some of his wisdom is known to him alone. ### Greek text ἀλλὰ καὶ »ὁδός« ἑτέροις ἑτέροις ὁμοίως καὶ »θύρα«, ὁμολογουμένως δὲ καὶ »ῥάβδος«· ἑαυτῷ δὲ καὶ ἐτέροις »σοφία«, τάχα δὲ καὶ »λόγος«. ζητητέον δὲ εἰ συστήματος θεωρημάτων ὄντος ἐν αὐτῷ, καθʼ ὅ »σοφία« ἐστίν, ἐστί τινα θεωρήματα ἀχώρητα τῇ λοιπῇ παρʼ αὐτὸν γεννητῇ φύσει, ἅτινα οἶδεν ἑαυτῷ. ### English translation (Claude) But he is also “way” for others, and likewise “door,” and admittedly “rod”; but for himself and for others he is “wisdom,” and perhaps also “Word.” And we must inquire whether, since there is a system of contemplations in him inasmuch as he is “wisdom,” there are some contemplations that cannot be received by the rest of begotten nature besides him, which he knows for himself. ### Scripture references - John 14:6: allusion, high confidence - John 10:7: allusion, high confidence - 1 Cor 1:24: allusion, medium confidence ### Translation notes - The allusions are John 14:6, John 10:7, Isa 11:1, and 1 Cor 1:24. The digital text repeats ἑτέροις. ### Citation (SBL) Origen, Comm. Jo. 2.126 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-126). ## Commentary on John 2.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-127 - Source: Preuschen 4:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit is taught by the Son, but whether it receives all the Son knows needs inquiry. ### Greek text καὶ οὐκ ἀνεξέταστον τὸν λόγον ἐατέον διὰ τὴν περὶ ἁγίου πνεύματος εὐλάβειαν. ὅτι μὲν γὰρ καὶ αὐτὸ αὐτῶ̣ μαθητεύεται, σαφὲς ἐκ τοῦ λεγομένου περὶ παρακλήτου καὶ ἁγίου πνεύματος· »Ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν«. εἰ δὲ μαθητευόμενον πάντα χωρεῖ, ἅ ἔνατενίζων τῷ πατρὶ ἀρχόμενος ὁ υἱὸς γινώσκει, ἐπιμελέστερον ζητητέον. ### English translation (Claude) And we must not leave the question unexamined out of reverence for the Holy Spirit. That it too is taught by him is clear from what is said about the Advocate and Holy Spirit: “For he will take from what is mine and declare it to you.” But whether, being taught, it receives everything that the Son knows as he gazes on the Father from the beginning, must be inquired into more carefully. ### Scripture references - John 16:14: quotation, high confidence ### Translation notes - The quotation is John 16:14. ### Citation (SBL) Origen, Comm. Jo. 2.127 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-127). ## Commentary on John 2.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-128 - Source: Preuschen 4:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As life and light of men, Christ is life for others rather than for himself. ### Greek text Εἰ τοίνυν ὁ σωτὴρ ἃ μέν τινα ἐτέροις, τινὰ δὲ τάχα που αὑτῶ̣ καὶ ἢ οὐδενὶ ἢ ἑνὶ ἢ ὀλίγοις, καθʼ ὅ »ζωή« ἐστιν ἡ γενομένη ἐν τῷ λόγῳ, βασανιστέον πότερον αὑτῶ καὶ ἑτέροις ζωή ἐστιν ἢ ἑτέροις, καὶ εἰ ἑτέροις, τίσι τούτοις. εἰ δὴ ταὐτόν ἐστι »ζωὴ« καὶ »τῶν ἀνθρώπων« — φησὶ γάρʼ »Ὅ γέγονεν ἐν αὐτῷ ζωὴ ἠν καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων« — τὸ δὲ φῶς τῶν ἀνθρώπων τινῶν ἐστι φῶς, καὶ τοῦτο οὐ πάντων τῶν λογικῶν, ὅσον ἐπὶ + τῷ κεῖσθαι τὸ »' Ανθρώπων«, ἀλλὰ »τῶν ἀνθρώπων« ἐστὶ φῶς, εἴη ἂν καὶ ζωὴ ἀνθρώπων, ὡν καὶ φῶς ἐστιν· καὶ καθʼ ὅ ζωή, λέγοιτο ἂν ὁ σωτὴρ οὐχ αὑτῷ ἀλλὰ ἑτέροις εἶναι ζωὴ ὡν ἐστι καὶ φῶς. ### English translation (Claude) If, then, the Savior is some things for others, and some things perhaps for himself and either for no one or for one or for a few, we must test, inasmuch as he is the “life” that came to be in the Word, whether he is life for himself and others, or for others; and if for others, for which ones. If indeed “life” and “the light of men” are the same (for it says, “What came to be in him was life, and the life was the light of men”), and the light of men is the light of certain beings, and this not of all rational beings, as far as the word “men” is concerned, but is the light “of men,” it would also be the life of men, of whom it is also the light; and inasmuch as he is life, the Savior would be said to be life not for himself but for others, of whom he is also light. ### Scripture references - John 1:3–4: quotation, high confidence ### Translation notes - The quotation is John 1:3–4. The editor marks a doubtful word (+) before “τῷ κεῖσθαι”. ### Citation (SBL) Origen, Comm. Jo. 2.128 (Preuschen 4:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-128). ## Commentary on John 2.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-129 - Source: Preuschen 4:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True life follows when the Word has first cleansed the soul of deadness. ### Greek text αὕτη δὴ ἡ ζωὴ τῷ λόγῳ ἐπιγίνεται, ἀχώριστος αὐτοῦ μετὰ τὸ ἐπιγενέσθαι τυγχάνουσα. λόγον γὰρ προϋπάρξαι τὸν καθαίροντα τὴν ψυχὴν ἐν τῇ ψυχῇ δεῖ, ἕνα κατὰ τοῦτον καὶ τὴν ἀπʼ αὐτοῦ κάθαρσιν, πάσης περιαιρεθείσης νεκρότητος καὶ ἀσθενείας, ἡ ἀκραιφνὴς ζωὴ ἐγγένηται παρὰ παντὶ τῷ τοῦ λόγου καθʼ ὅ θεός ἐστιν αὑτὸν ποιήσαντι χωρη- τικον. ### English translation (Claude) This life, then, comes upon the Word, being inseparable from him once it has come. For the word that cleanses the soul must first be present in the soul, so that, according to it and to the cleansing that comes from it, when all deadness and weakness have been removed, pure life may come to be in everyone who has made himself able to receive the Word insofar as he is God. ### Translation notes - The digital text reads ἕνα for ἵνα. ### Citation (SBL) Origen, Comm. Jo. 2.129 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-129). ## Commentary on John 2.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-130 - Source: Preuschen 4:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word always “was” in the beginning, but life “came to be” in the Word, as the light of men. ### Greek text Τηρητέον δὲ τὰ δύο »Ἐν« καὶ τὴν διαφορὰν αὐτῶν ἐξεταστέον· πρῶτον μὲν γὰρ ἐν τῷ »λόγος ἐν ἀρχῇ«, δεύτερον δὲ ἐν τῷ »ζωὴ ἐν λόγῳ«. ἀλλὰ λόγος μὲν έν ἀρχῇ« οὐκ ἐγένετο· οὐκ ἠν γάρ, ὅτε ἡ ἀρχὴ ἄλογος ἦν, διὸ λέγεται· »Ἐν ἀρχῇ ἠν ὁ λόγος· « ζωὴ δὲ έν τῷ λόγῳ οὐκ ἦν· ἀλλὰ ςωὴ ἐγένετο, εἴ γε »ζωή ἐστι τὸ φῶς τῶν ἀνθρώπων«. ὅτε γὰρ οὐδέπω ἄνθρωπος ἦν, οὐδὲ φῶς »τῶν ἀνθρώπων« ἠν, τοῦ φωτὸς τῶν ἀνθρώπων κατὰ τὴν πρὸς ἀνθρώπους σχέσιν νοουμένου. ### English translation (Claude) We must observe the two “in”s and examine their difference: first in “the Word in the beginning,” second in “life in the Word.” But the Word did not come to be “in the beginning,” for there was never a time when the beginning was without the Word, which is why it is said, “In the beginning was the Word”; while life was not in the Word, but life came to be, if indeed “life is the light of men.” For when there was not yet a human being, there was not yet the light “of men” either, since the light of men is understood in relation to human beings. ### Scripture references - John 1:1: quotation, high confidence - John 1:4: quotation, high confidence ### Translation notes - The quotations are John 1:1 and 1:4. Origen reads John 1:3–4 as “What came to be in him was life.” ### Citation (SBL) Origen, Comm. Jo. 2.130 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-130). ## Commentary on John 2.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-131 - Source: Preuschen 4:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The distinction between “was” and “came to be” is one of order, not time. ### Greek text μηδεὶς δʼ ἡμᾶς θλιβέτω χρονικῶς οἰόμενος ταῦτα ἀπαγγελλειν, τῆς τάξεως τὸ πρῶτον καὶ τὸ δεύτερον καὶ τὰ ἐφεξῆς ἀπαιτούσης, κἂν χρόνος μὴ εὐρίσκηται, ὅτε τὰ ὑπὸ τοῦ λόγου τὰ] ὑποβαλλόμενα τρίτα καὶ τέταρτα οὐδαμῶς ἦν. ὃν τρόπον τοίνυν »πάντα διʼ αὐτοῦ ἐγένετο«, καὶ οὐχὶ πάντα δέ αὐτοῦ ἦν, καὶ »χωρὶς αὐτοῦ έγένετο οὐδὲ ἕν«, οὐχὶ δὲ χωρὶς αὐτοῦ ἠν οὐδὲ ἔν, οὕτως ὅ γέγονεν ἐν αὐτῷ, οὐχὶ ὃ ἠν ἐν αὐτῷ, ζωὴ ἠν. καὶ πάλιν οὐχὶ ὃ ἐγένετο ἐν ἀρχῇ ὁ λόγος ἦν, ἀλλὰ ὃ ἦν ἐν ἀρχῇ λόγος ἦν. ### English translation (Claude) But let no one trouble us by supposing that we are stating these things in terms of time, since order requires a first and a second and what follows, even if no time is found when the third and fourth things set beneath the Word did not exist. In the way, then, that “all things came to be through him,” and not “all things were through him,” and “without him nothing came to be,” not “without him nothing was,” so “what came to be in him,” not “what was in him,” “was life.” And again, not “what came to be in the beginning was the Word,” but “what was in the beginning was the Word.” ### Scripture references - John 1:1–4: quotation, high confidence ### Translation notes - The quotations are John 1:1–4. The digital text reads δέ for διʼ (“through”). ### Citation (SBL) Origen, Comm. Jo. 2.131 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-131). ## Commentary on John 2.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-132 - Source: Preuschen 4:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some manuscripts read “is life”; the living are those in the light, the sons of light. ### Greek text τινὰ μέντοι γε τῶν ἀντιγράφων ἔχει, καὶ τάχα οὐκ ἀπιθάνως· »Ὃ γέγονεν ἐν αὐτῷ ζωή »ἐστιν«. εἰ δὲ ζωὴ ταὐτόν ἐστι τῷ τῶν ἀνθρώπων φωτί, οὐδεὶς ἐν σκότῳ τυγχάνων ζῇ καὶ οὐδεὶς τῶν ζώντων έν σκότῳ ἐστίν, ἀλλὰ πᾶς ὁ ζῶν καὶ ἐν φωτὶ ὑπάρχει, καὶ πᾶς ὁ ἐν φωτὶ ὑπάρχων ςῇ· ὥστε μόνον τὸν ζῶντα καὶ πάντα εἶναι φωτὸς υἱόν· φωτὸς δὲ υἱός, οὗ λάμπει τὰ ἔργα ἔμπροσθεν τῶν ἀνθρώπων. ### English translation (Claude) Some copies, however, have, and perhaps not unpersuasively, “What came to be in him is life.” And if life is the same as the light of men, no one who is in darkness lives, and none of the living is in darkness, but everyone who lives is also in light, and everyone who is in light lives; so that only the one who lives, and every such one, is a son of light; and a son of light is one whose works shine before men. ### Scripture references - John 1:4: quotation, high confidence - Luke 16:8: allusion, medium confidence - Matt 5:16: allusion, high confidence ### Translation notes - The textual variant is John 1:4 ἐστιν (“is”) for ἦν (“was”), attested in some early manuscripts. The allusions are Luke 16:8 and Matt 5:16. ### Citation (SBL) Origen, Comm. Jo. 2.132 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-132). ## Commentary on John 2.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-133 - Source: Preuschen 4:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those in darkness are in death; those who remember God are not. ### Greek text Πάλιν, ἐπεὶ ἔστι τὰ παραλελειμμένα τῶν ἐναντίων νοεῖσθαι ἐκ τῶν εἰρημένων περὶ τῶν ἐναντίων, γέγεται δὲ περὶ ζωῆς καὶ φωτὸς ἀνθρώπων, ἐναντίον δὲ τῇ ζωῇ θάνατος καὶ ἐναντίον φωτὶ ἀνθρώπων σκότος ἀνθρώπων, ἔστιν ἰδεῖν ὅτι ὁ ἐν σκότω τῶν ἀνθρώπων τυγχάνων ἐν θανάτῳ ἐστὶν καὶ ὁ τὰ τοῦ θανάτου πράττων οὐκ ἀλλαχόσε τοῦ σκότους ἐστίν. ὁ δὲ μνημο- νεύων τοῦ θεοῦ, ἐάν γε νοῶμεν τί τὸ μνημονεύειν αὐτοῦ, οὐκ ἔστιν ἐν τῷ θανάτῳ κατὰ τὸ εἰρημένον· »Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ »μνημονεύων σου«. ### English translation (Claude) Again, since it is possible to understand the opposites that are left unsaid from what is said about their opposites, and it is said about life and the light of men, while the opposite of life is death and the opposite of the light of men is the darkness of men, it can be seen that the one who is in the darkness of men is in death, and the one who does the works of death is nowhere else than in darkness. But the one who remembers God, if we understand what it is to remember him, is not in death, according to the saying, “There is no one in death who remembers you.” ### Scripture references - Ps 6:5 (6:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 6:5 (6:6 LXX). ### Citation (SBL) Origen, Comm. Jo. 2.133 (Preuschen 4:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-133). ## Commentary on John 2.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-134 - Source: Preuschen 4:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Darkness and death are not natures; Paul was once darkness and became light, against the idea of fixed spiritual natures. ### Greek text εἴτε δὲ σκότος ἀνθρώπων εἴτε θάνατος, οὐ φύσει τοιαῦτά ἐστιν + ἄλλου λόγου »Ἡμεῖς ἤμεθά ποτε σκότος, νῦν δὲ φῶς »ἐν κυρίῳ«, κἂν μάλιστα ἅγιοι καὶ πνευματικοὶ ἤδη χρηματίζωμεν. ὥσπερ δὲ δεκτικὸς ὁ Παῦλος σκότος ὢν γέγονε τοῦ γενέσθαι φῶς ἐν κυρίῳ οὕτως ὅστις ποτʼ ἂν ᾖ σκότος. κατὰ δὲ τοὺς οἰομένους εἶναι φύσεις πνευματικάς, ὥσπερ τὸν Παῦλον καὶ τοὺς ἀγίους ἀποστόλους, οὐκ οἶδα εἰ σώζεται τὸ τὸν πνευματικὸν εἶναί ποτε σκότος καὶ ὕστερον αὐτὸν γεγονέναι φῶς. ### English translation (Claude) And whether it is the darkness of men or death, these are not such by nature … “We were once darkness, but now light in the Lord,” even if we are now called above all saints and spiritual. And just as Paul, being darkness, became capable of becoming light in the Lord, so can anyone whatever who is darkness. But according to those who think there are spiritual natures, like Paul and the holy apostles, I do not know whether it is maintained that the spiritual man was once darkness and later became light. ### Scripture references - Eph 5:8: quotation, high confidence ### Translation notes - The quotation is Eph 5:8 (in the first person, as Origen adapts it). The editor marks a gap (+) after “by nature”; the sense seems to be “as another saying shows.” The opponents are Valentinians, who held that people are spiritual, psychic, or earthly by nature. ### Citation (SBL) Origen, Comm. Jo. 2.134 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-134). ## Commentary on John 2.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-135 - Source: Preuschen 4:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Paul, a “spiritual” man, was once darkness, then any darkness can become light, which refutes fixed natures. ### Greek text εἰ γὰρ ὁ πνευματικός ποτε σκότος ἦν, ὁ χοϊκὸς τί ἐστιν; εἰ δʼ ἀληθές ἐστι τὸ σκότος γεγονέναι φῶς, τίς ἡ ἀποκλήρωσις τοῦ μὴ πᾶν σκότος δύνασθαι γενέσθαι φῶς; εἰ μὴ γὰρ ἐπὶ Παύλου ἐλέγετο, ὅτι »ἤμεθά ποτε ἐν σκότῳ, νῦν δὲ φωτεινοὶ ἐν κυρίῳ«, ἐπὶ δὲ ὡν οἴονται φύσεων ἀπολλυμένων, ὅτι σκότος ἠσαν ἢ σκότος εἰσί, κἂν χώραν εἶχεν ἡ περὶ φύσεων ὑπόθεσις. ### English translation (Claude) For if the spiritual man was once darkness, what is the earthly man? And if it is true that darkness has become light, what is the arbitrary allotment by which not all darkness can become light? For if it had not been said of Paul that “we were once in darkness, but now are luminous in the Lord,” but of those natures which they suppose to be perishing that they were darkness or are darkness, the hypothesis about natures might have had some place. ### Scripture references - Eph 5:8: allusion, high confidence - 1 Cor 15:47–48: echo, medium confidence ### Translation notes - The allusion is Eph 5:8, freely quoted; also 1 Cor 15:47–48 (“earthly”). ### Citation (SBL) Origen, Comm. Jo. 2.135 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-135). ## Commentary on John 2.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-136 - Source: Preuschen 4:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since darkness can become light, every person can change for better or worse. ### Greek text νυνὶ δὲ ὁ Παῦλός φησι γεγονέναι »ποτὲ σκότος, νῦν δὲ φῶς ἐν κυρίῳ«, ὡς δυνατοῦ ὄντος τοῦ σκότος εἰς φῶς μεταβαλεῖν. οὐ χαλεπὸν δὲ τὰ περὶ παντὸς σκότους ἀνθρώπων καὶ περὶ τοῦ θανάτου τοῦ αὐτοῦ τυγχάνοντος τῷ σκότῳ τῶν ἀνθρώπων ἐπιμελῶς ἰδεῖν τῶν εἰρημένων, τὸ ἐνδεχόμενον ὁρῶντα τῆς ἐπὶ τὸ χεῖρον καὶ κρεῖττον ἑκάστου μεταβολῆς. ### English translation (Claude) But as it is, Paul says he was “once darkness, but now light in the Lord,” since it is possible for darkness to change into light. And it is not hard, from what has been said, to see carefully what concerns all the darkness of men and the death which is the same as the darkness of men, seeing the possibility of each one's change toward the worse and the better. ### Scripture references - Eph 5:8: quotation, high confidence ### Translation notes - The quotation is Eph 5:8. ### Citation (SBL) Origen, Comm. Jo. 2.136 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-136). ## Commentary on John 2.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-137 - Source: Preuschen 4:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took “in him” to mean the spiritual people, whom the Word gave their first form. ### Greek text ΧΧΙ. Πάνυ δὲ βιαίως κατὰ τὸν τόπον γενόμενος ὁ Ἡρακλέων τὸ »Ὅ γέγονεν ἐν αὐτῷ ζωὴ ἦν« ἐξείληφεν ἀντὶ τοῦ »Ἑν αὑτῷ« Εἰς τοὺς ἀνθρώπους τοὺς πνευματικούς, οἱονεὶ ταὐτὸν νομίσας εἶναι τὸν λόγον καὶ τοὺς πνευματικούς, εἰ καὶ μὴ σαφῶς ταῦτʼ εἴρηκε· καὶ ὡσπερεὶ αἰτιολογῶν φησιν· Αὐτὸς γὰρ τὴν πρώτην μόρφωσιν τὴν κατὰ τὴν γένεσιν αὐτοῖς παρέσχε, τὰ ὑπʼ ἄλλου σπαρέντα εἰς μορφὴν καὶ εἰς φωτισμὸν καὶ περιγραφὴν ἰδίαν ἀγαγὼν καὶ ἀναδείξας. ### English translation (Claude) Heracleon, handling the passage very forcibly, took “What came to be in him was life” as “in him” meaning “for the spiritual men,” as if he thought the Word and the spiritual men were the same, even if he has not said this clearly; and, as though giving the reason, he says: “For he provided them with the first formation, that according to their coming into being, bringing what was sown by another into form and illumination and a distinct outline of its own, and displaying it.” ### Scripture references - John 1:4: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 2 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The allusion is John 1:4. Heracleon's words are quoted (fr. 2). “Sown by another” refers to the spiritual seed sown, in Valentinian teaching, by Sophia. The digital text begins with the chapter number XXI, not translated. ### Citation (SBL) Origen, Comm. Jo. 2.137 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-137). ## Commentary on John 2.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-138 - Source: Preuschen 4:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul does not call the spiritual person a mere “man,” since the spiritual person shares in the divine Spirit. ### Greek text οὐ παρετήρησε δὲ καὶ τὸ περὶ τῶν πνευματικῶν παρὰ τῷ Παύλῳ λεγόμενον, ὅτι ἀνθρώπους αὐτοὺς εἶναι ἀπεσιώπησε· » Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, »μωρία γὰρ αὐτῶ̣ ἐστιν· ὁ δὲ πνευματικὸς ἀνακρίνει πάντα. ι ἡμεῖς γὰρ οὐ μάτην αὐτόν φαμεν ἐπὶ τοῦ πνευματικοῦ μὴ προστεθεικέναι τὸ »Ἄνθρωπος«· κρεῖττον γὰρ ἢ »ἄνθρωπος« ὁ πνευματικός, τοῦ ἀνθρώπου ἤτοι ἐν ψυχῇ ἢ ἐν σώματι ἢ ἐν συναμφοτέροις χαρακτηριζομένου, οὐχὶ δὲ καὶ ἐν τῷ τούτων θειοτέρῳ πνεύματι, οὑ κατὰ μετοχὴν ἐπικρατοῦσαν χρηματίζει ὁ πνευματικός. ### English translation (Claude) But he did not observe what Paul says about the spiritual, that he left unsaid that they are human beings: “The natural man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual judges all things.” For we say that not without purpose did he not add “man” to “the spiritual”; for the spiritual is better than “man,” since man is characterized either in soul or in body or in both, but not also in the Spirit, more divine than these, by a prevailing share in which the spiritual person is so called. ### Scripture references - 1 Cor 2:14–15: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 2 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotation is 1 Cor 2:14–15. “Natural” renders ψυχικός (“soulish”). ### Citation (SBL) Origen, Comm. Jo. 2.138 (Preuschen 4:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-138). ## Commentary on John 2.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-139 - Source: Preuschen 4:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's view is unsupported and implausible. ### Greek text ἅμα δὲ καὶ τὰ τῆς τοιαύτης ὐποθέσεως χωρὶς κἂν φαινομένης ἀποδείξεως ἀποφαίνεται, οὐδὲ μέχρι τῆς τυχούσης πιθανότητος φθάσαι εἰς τὸν περὶ τούτων δυνηθεὶς λόγον. καὶ ταῦτα μὲν περὶ ἐκείνου. ### English translation (Claude) At the same time he declares the points of such a hypothesis without even an apparent demonstration, not being able to reach even ordinary plausibility in his account of them. So much, then, about him. ### Extrabiblical texts - Heracleon, fr. 2 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 2.139 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-139). ## Commentary on John 2.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-140 - Source: Preuschen 4:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The life of Christ cannot belong to humans alone, since we shall be equal to the angels. ### Greek text Φέρε δὲ καὶ ἡμεῖς καὶ τοῦτο ζητήσωμεν, εἰ ἡ ζωὴ ἠν μόνων ἀνθρώπων φῶς καὶ μὴ παντὸς οὑτινοσοῦν ἐν μακαριότητι τυγχάνοντος. ἐὰν γὰρ ταὐτὸν ᾖ »ζωὴ« καὶ »φῶς ἀνθρώπων‘ καὶ μόνων ἀνθρώπων ᾖ τὸ τοῦ χριστοῦ φῶς, μόνων ἀνθρώπων καὶ ἡ ζωή. τοῦτο δʼ ὑπολαμβάνειν ἐστὶν ἠλίθιον ἅμα καὶ ἀδεβές, ἀντιμαρ- τυρουσῶν τῶν ἄλλων γραφῶν ταύτῃ τῇ ἐκδοχῇ, εἴ γε, ὅταν προδό- ψωμεν, ἰσάγγελοι ἐσόμεθα. ### English translation (Claude) Come, let us too inquire into this: whether the life was the light of men only, and not of every being whatever that is in blessedness. For if “life” and “light of men” are the same, and the light of Christ belongs to men alone, the life too belongs to men alone. But to suppose this is at once foolish and impious, since the other Scriptures testify against this interpretation, if indeed, when we make progress, we shall be equal to angels. ### Scripture references - John 1:4: allusion, high confidence - Luke 20:36: allusion, high confidence ### Translation notes - The allusions are John 1:4 and Luke 20:36. The digital text reads ἀδεβές, προδόψωμεν. ### Citation (SBL) Origen, Comm. Jo. 2.140 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-140). ## Commentary on John 2.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-141 - Source: Preuschen 4:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being called the light of men does not mean Christ is light for humans alone. ### Greek text οὕτω δὲ λυτέον τὸ ἀπορηθέν· οὐχὶ εἴ τι λέγεταί τινων, ἐκείνων μόνων ἐστὶ τὸ λεγόμενον οὕτως οὐν οὐχὶ εἰ λέγεται φῶς ἀνθρώπων, μόνων ἀνθρώπων ἐστὶ φῶς· ἐδύνατο γὰρ προσκεῖσθαι· »ἡ ςωὴ ἦν τὸ τῶν ἀνθρώπων x003E; φῶς.« ἔξεστι γὰρ τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων παρὰ τοὺς ἀνθρώπους εἶναι φῶς, ὡς ἔξεστι τάδε τὰ ςῷα καὶ τάδε τὰ φυτά, ἀνθρώπων ὄντα τροφήν, καὶ ἑτέρων παρὰ τοὺς ἀνθρώπους τὰ αὐτὰ εἶναι τροφήν. ### English translation (Claude) The difficulty must be resolved thus: it is not the case that, if something is said of certain beings, what is said belongs to them alone. So, then, it is not the case that, if it is called the light of men, it is the light of men alone; for it could have been added, “The life was the light of men alone.” For it is possible for the light of men to be the light also of others besides men, just as it is possible that these animals and these plants, which are food for men, are the same food for others besides men. ### Scripture references - John 1:4: allusion, high confidence ### Translation notes - The allusion is John 1:4. The digital text has “x003E;” where the word “alone” (μόνων) must have stood; the translation supplies it from the sense. ### Citation (SBL) Origen, Comm. Jo. 2.141 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-141). ## Commentary on John 2.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-142 - Source: Preuschen 4:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will show from Scripture that nothing prevents the light of men from being light for others. ### Greek text καὶ τοῦτο μὲν ἀπὸ τῆς συνηθείας τὸ παράδειγμα· ἄξιον δὲ ἀπὸ τῶν θεοπνεύστων λόγων ὅμοιον ἀντιπαραβαλεῖν. ἐνθάδε τοίνυν ζητοῦμεν εἰ μηδὲν κωλύει τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων εἶναι φῶς, λέγοντες ὅτι οὐχί, ἐπεὶ λέγεται φῶς ἀνθρώπων, ἤδη ἀποκέκλεισται καὶ ἐτέρων παρὰ τοὺς ἀνθρώπους κρειττόνων ἢ ἀνθρώποις ἀμοίων εἶναι φῶς. ### English translation (Claude) And this example is from ordinary usage; but it is right to compare a similar one from the divinely inspired words. Here, then, we are asking whether anything prevents the light of men from being the light of others too, saying that no: because it is called the light of men, it is not already excluded from being the light of others besides men, whether better than men or like them. ### Translation notes - The digital text reads ἀμοίων for ὁμοίων. ### Citation (SBL) Origen, Comm. Jo. 2.142 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-142). ## Commentary on John 2.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-143 - Source: Preuschen 4:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As God of Abraham, Isaac, and Jacob is also God of others, so the light of men can be light for others. ### Greek text ἀναγέγραπται δὴ ὁ θεὸς θεὸς εἶναι »' Αβραὰμ καὶ θεὸς Ἰσαὰκ κοὶ θεὸς Ἰακώβ«· ὁ δὴ βουλόμενος ἐπειδὴ εἴρηται· »Ἡ ζωὴ »ἦν τὸ φῶς τῶν ἀνθρώπων«) τὸ φῶς μηδενὸς ἑτέρου εἶναι ἢ τῶν ἀνθρώπων, κατὰ τὸ ὅμοιον οἰήσεται τὸν θεὸν Αβραὰμ καὶ θεὸν Ισαὰκ καὶ θεὸν Ἰακὼβ μηδενὸς εἶναι θεὸν ἢ τῶν τριῶν μόνων τούτων πατέρων. ἔστι δέ γε καὶ Ἠλίου θεός, καί, ὥς φησιν Ἰουδίθ, τοῦ πατρὸς αὐτῆς Συμεών, καὶ θεὸς τῶν Ἑβραίων. Ἑβραίων. κατὰ τὸ ὅμοιον εἰ μηδὲν κωλύει εἶναι αὐτὸν καὶ ἑτέρων θεόν, οὐδὲν κωλύει εἶναι τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων Παρὰ τοὺς ἀνθρώ- πους φως. ### English translation (Claude) It is recorded that God is the God “of Abraham and God of Isaac and God of Jacob.” Whoever wishes (since it is said, “The life was the light of men”) the light to be that of no one else but men will, by the same reasoning, think that the God of Abraham and God of Isaac and God of Jacob is God of no one but these three fathers only. But he is also the God of Elijah, and, as Judith says, of her father Simeon, and the God of the Hebrews. Likewise, if nothing prevents him from being the God of others too, nothing prevents the light of men from being light for others besides men. ### Scripture references - Exod 3:6: quotation, high confidence - John 1:4: quotation, high confidence - 2 Kgs 2:14: allusion, high confidence - Exod 3:18: allusion, medium confidence ### Extrabiblical texts - Jdt 9:2 (Judith): allusion, high confidence ### Translation notes - The quotations and allusions are Exod 3:6, John 1:4, 2 Kgs 2:14, and Exod 3:18; Judith 9:2 (“Lord God of my father Simeon”). The digital text repeats Ἑβραίων. ### Citation (SBL) Origen, Comm. Jo. 2.143 (Preuschen 4:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-143). ## Commentary on John 2.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-144 - Source: Preuschen 4:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another view: all beings made in God's image are “men,” since Scripture calls angels men. ### Greek text Ἄλλος δέ τις προσχρησάμενος τῷ »Ποιήσωμεν ἄνθρω- »πον κατʼ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν«· πᾶν τὸ »κατʼ εἰκόνα καὶ »ὁμοίωσιν« γενόμενον »θεοῦ« ἄνθρωπον εἶναι φήσει, μυρίοις χρώμενος εἰς τοῦτο παραδείγμασιν, ὅτι οὑδὲν διαφέρει τῇ γραφῇ ἄνθρωπον ἢ ἄγγελον φάναι· ἐπὶ γὰρ τοῦ αὐτοῦ ὑποκειμένου κεῖται ἡ »Ἄγγελος« καὶ » Ανθρωπος« προσηγορία, ὥσπερ ἐπὶ τῶν ξενισθέντων παρὰ τῷ Ἀβραὰμ τριῶν καὶ γενομένων ἐν Σοδόμοις δύο· καὶ ἐν ὅλῳ τῷ εἱρμῷ τῆς γραφῆς ὁτὲ μὲν ἄνδρες ότὲ δἐ ἄγγελοι εἶναι λέγονται. ### English translation (Claude) But someone else, using “Let us make man according to our image and likeness,” will say that everything that has come to be “according to the image and likeness” of God is man, using countless examples for this, to show that it makes no difference to Scripture whether it says man or angel. For the titles “angel” and “man” are applied to the same subject, as with the three who were entertained by Abraham and the two who came to Sodom; and throughout the whole sequence of Scripture they are sometimes said to be men and sometimes angels. ### Scripture references - Gen 1:26: quotation, high confidence - Gen 18:2: allusion, high confidence - Gen 19:1: allusion, high confidence ### Translation notes - The quotation is Gen 1:26; the allusions are Gen 18:2 and 19:1. ### Citation (SBL) Origen, Comm. Jo. 2.144 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-144). ## Commentary on John 2.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-145 - Source: Preuschen 4:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Angel” names a function, as with prophets called angels, while the nature may be human. ### Greek text πλὴν ὁ τοῦτο νομίζων ἐρεῖ, ὅτι, ὥσπερ παρὰ τοῖς ὁμολογουμένοις ἁνθρώποις εἰσὶν ἄγγελοι, ὡς ὁ Ζαχαρίας λέγων· »Ἄγελος θεοῦ, ἐγὼ μεθʼ ὑμῶν εἰμι, λέγει κύριος παντοκράτωρ‘ καὶ ὁ Ἰωάννης, περὶ οὐ γέγραπται· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«, οὕτως καὶ οἱ τοῦ θεοῦ ἄγγελοι παρὰ τὸ ἔργον τοῦτο χρηματίζουσι καὶ οὐ παρὰ τὴν φύσιν »ἄνδρες« κληθέντες. ### English translation (Claude) However, whoever thinks this will say that, just as among those who are admittedly men there are angels (as Haggai says, “Angel of God: I am with you, says the Lord Almighty,” and John, of whom it is written, “Behold, I send my angel before your face”), so the angels of God are named from this work, and not from their nature, though they are called “men.” ### Scripture references - Hag 1:13: quotation, high confidence - Mal 3:1: quotation, high confidence - Matt 11:10: quotation, high confidence ### Translation notes - The quotations are Hag 1:13 LXX (Origen names Zechariah) and Mal 3:1 / Matt 11:10. “Angel” also means “messenger”. ### Citation (SBL) Origen, Comm. Jo. 2.145 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-145). ## Commentary on John 2.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-146 - Source: Preuschen 4:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Names like thrones and dominions are ranks, not natures; their subject is man in this broad sense. ### Greek text καὶ ἔτι μᾶλλον παραμυθήσεται, ὅτι ἐπὶ τῶν κρειττόνων δυνάμεων τὰ ὀνόματα οὐχὶ φύσεων ζῴων ἐστὶν ὀνόματα ἀλλὰ τάξεων, ὦν ἥδε τις καὶ ἥδε λογικὴ φύσις τέτευχεν ἀπὸ θεοῦ. »θρόνος« γὰρ οὐκ εἶδος ζῴου οὐδὲ »οὐδὲ οὐδὲ »κυριό- »της« οὐδὲ »ἐξουσία«, ἀλλὰ ὀνόματα πραγμάτων, ἐφʼ ὡν ἐτάχθησαν οἱ οὕτως προσαγορεόμενοι, ὦν τὸ ὑποκείμενον οὐχ ἄλλο τί ἐστιν ἢ ἄνθρωπος, καὶ τῷ ὑποκειμένῳ συμβέβηκε τὸ θρόνῳ θρόνῳ ἢ κυριότητι ἢ ἀρχῇ ἢ ἐξουσίᾳ. ### English translation (Claude) And he will support it still more by saying that among the higher powers the names are not names of natures of living beings but of ranks, which this or that rational nature has obtained from God. For “throne” is not a species of living being, nor “principality,” nor “dominion,” nor “authority,” but these are names of the offices to which those so called have been appointed, whose subject is nothing other than man, and it is incidental to the subject to be a throne or dominion or principality or authority. ### Scripture references - Col 1:16: allusion, high confidence ### Translation notes - The allusion is Col 1:16. The digital text is garbled at “οὐδὲ »οὐδὲ οὐδὲ »κυριότης«” (probably “nor principality nor dominion”) and repeats θρόνῳ. ### Citation (SBL) Origen, Comm. Jo. 2.146 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-146). ## Commentary on John 2.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-147 - Source: Preuschen 4:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The commander of the Lord's army appeared to Joshua as a man. ### Greek text καὶ ἐν τῷ Ἰησοῦ δὲ τῷ τοῦ Ναυῆ κεῖται τὸ »Ὤφθη »τῷ Ἰησοῦ ἄνθρωπος ἐν Ἱεριχῶ«, ὅς φησιν· »Ἐγὼ ἀρχιστράτηγος δυνά- »μεως κυρίου νυνὶ παραγέγουα«. ### English translation (Claude) And in Joshua son of Nun it is written, “A man appeared to Joshua at Jericho,” who says, “I am the commander-in-chief of the army of the Lord; now I have come.” ### Scripture references - Josh 5:13–14: quotation, high confidence ### Translation notes - The quotations are Josh 5:13–14 LXX. ### Citation (SBL) Origen, Comm. Jo. 2.147 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-147). ## Commentary on John 2.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-148 - Source: Preuschen 4:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same light is called light of men, light, and true light; it may be light for all rational beings. ### Greek text Κατὰ τοῦτο οὖν ὡς ἴσον δυνάμενον ἐκλήψεται τὸ φῶς τῶν ἀν- θρώπων καὶ φῶς παντὸς λογικοῦ, παντὸς λογικοῦ τῷ »κατʼ εἰκόνα καὶ ὁμοίωσιν« εἶναι θεοῦ ἀνθρώπου τυγχάνοντος. τὸ αὐτὸ μέντοι γέ ἐστι τριχῶς ὀνομαζόμενον »φῶς τῶν ἀνθρώπων« καὶ ἁπαξαπλῶς »φῶς« καὶ φῶς ἀληθιωόν«· φῶς μὲν οὖν ἀνθρώπων, ἤτοι, ὡς προα- ποδέδεικται, οὐδενὸς κωλύοντος κωλύοντος τὸ ἐκλαμβάνειν καὶ ἑτίρων παρὰ τὸν ἄνθρωπον εἶναι τὸ φῶς φῶς, ἢ πάντων τῶν λογικῶν διὰ τὸ »κατʼ εἰκόνα θεοῦ« γεγονέναι ἀνθρώπων καλουμένων. ### English translation (Claude) On this view, then, he will take “the light of men” as equivalent to the light of every rational being, since every rational being is a man by being “according to the image and likeness” of God. The same thing, however, is named in three ways: “the light of men,” and simply “light,” and “the true light.” The light of men, then, either (as was shown before, since nothing prevents us from taking the light to be the light also of others besides man), or of all rational beings, since they are called men because they came to be “according to the image of God.” ### Scripture references - Gen 1:26–27: allusion, high confidence - John 1:4: quotation, high confidence - John 1:9: quotation, high confidence ### Translation notes - The quotations and allusions are Gen 1:26–27 and John 1:4, 5, 9. The digital text repeats κωλύοντος and φῶς. ### Citation (SBL) Origen, Comm. Jo. 2.148 (Preuschen 4:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-148). ## Commentary on John 2.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-149 - Source: Preuschen 4:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some infer from both being called “light” that Father and Son are one in being; Origen distinguishes the two lights. ### Greek text Ἐπεὶ δὲ »φῶς« ἁπαξαπλῶς ἐνταῦθα μὲν ὁ σωτήρ, ἐν δὲ τῇ καθολικῇ τοῦ αὐτοῦ Ἰωάννου ἐπιστολῇ λέγεται ὁ θεὸς εἶναι φῶς, ὁ μέν τις οἴεται καὶ ἐντεῦθεν κατασκευάζεσθαι τῇ οὐσίᾳ μὴ διεστηκέναι τοῦ υἱοῦ τὸν πατέρα· ὁ δέ τις ἀκριβέστερον τηρήσας, ὁ καὶ ὑγιέστερον λέγων, φήσει οὐ ταὐτὸν εἶναι τὸ φαῖνον ἐν τῇ σκοτίᾳ φῶς καὶ μὴ καταλαμβανόμενον ὑπʼ αὐτῆς, κοὶ τὸ φῶς ἐν ᾡ οὐδαμῶς ἐστι σκοτία. ### English translation (Claude) And since here the Savior is simply called “light,” while in the catholic letter of the same John God is said to be light, someone thinks that it is established from this too that the Father does not differ in being from the Son. But another, observing more precisely and speaking more soundly, will say that the light that shines in the darkness and is not overcome by it is not the same as the light in which there is no darkness at all. ### Scripture references - John 1:5: allusion, high confidence - 1 John 1:5: allusion, high confidence ### Translation notes - The allusions are John 1:5 and 1 John 1:5. “Being” renders οὐσία. Origen's distinction subordinates the Son; later Nicene theology spoke of “light from light.” ### Citation (SBL) Origen, Comm. Jo. 2.149 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-149). ## Commentary on John 2.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-150 - Source: Preuschen 4:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's light contends with darkness; the Father's light has no contact with it. ### Greek text τὸ μὲν γὰρ φαῖνον ἐν τῇ σκοτίᾳ φῶς οἱονεὶ ἐπέρχεται τῇ σκοτίᾳ, καὶ διωκόμενον ὑπʼ αὐτῆς καί, ἱν οὕτως εἴπω, ἐπιβουλευόμενον οὐ καταλαμβάνεται· τὸ δὲ φῶς, ἐν ᾧ οὐδεμία ἐστὶ σκοτία, οὔτε φαίνει ἐν τῇ σκοτίᾳ οὔτε τὴν ἀρχὴν διώκεται ὑπʼ αὐτῆς, ἴνα καὶ ὡς νικῶν ἀναγράφηται τῷ μὴ καταλαμβάνεσθαι ὑπʼ αὐτῆς διωκούσης. ### English translation (Claude) For the light that shines in the darkness, as it were, advances upon the darkness, and, pursued by it and, so to speak, plotted against, it is not overcome; but the light in which there is no darkness neither shines in the darkness nor is pursued by it at all, so that it should be recorded as conquering by not being overcome by the darkness that pursues it. ### Scripture references - John 1:5: allusion, high confidence - 1 John 1:5: allusion, high confidence ### Translation notes - The allusions are John 1:5 and 1 John 1:5. “Overcome” renders καταλαμβάνω, which can also mean “grasp”. ### Citation (SBL) Origen, Comm. Jo. 2.150 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-150). ## Commentary on John 2.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-151 - Source: Preuschen 4:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Father is greater than truth and wisdom, he surpasses the Son as “true light.” ### Greek text Τρίτον ἦν τὸ λεγόμενον τοῦτο τὸ φῶς »φῶς ἀληθινόν«· ᾧ δὲ λόγῳ ὁ πατὴρ τῆς ἀληθείας θεὸς πλείων ἐστὶ καὶ μείζων ἢ ἀλήθεια καὶ ὁ πατὴρ ὢν σοφίας κρείττων ἐστὶ καὶ διαφέρων ἢ σοφία, τούτῳ ὑπερέχει τοῦ εἶναι »φῶς ἀληθινόν«. ### English translation (Claude) Third, this light was called “the true light.” But by the same reasoning by which the Father of truth, God, is more and greater than truth, and the Father of wisdom is better and more excellent than wisdom, by this he surpasses being “the true light.” ### Scripture references - John 1:9: allusion, high confidence ### Translation notes - The allusion is John 1:9. ### Citation (SBL) Origen, Comm. Jo. 2.151 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-151). ## Commentary on John 2.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-152 - Source: Preuschen 4:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 36 speaks of two lights, Father and Son; the Son is the light of the world. ### Greek text Παραστατικώτερον δὲ δύο φῶτα τὸν πατέρα καὶ τὸν υἱὸν ἀπὸ τοῦ Δαβὶδ τυγχάνειν διὰ τούτων εἰσόμεθα, ὅσγε φησὶν ἐν τριακοστῷ πέμπτῳ ψαλμῷ· »Ἐν φωτί σου ὀψόμεθα φῶς«. τοῦτο δὲ αὐτὸ τὸ φῶς τῶν ἀνθρώπων, τὸ ἐν τῇ σκοτίᾳ φαῖνον, τὸ ἀληθινὸν φῶς, ἐν τοῖς ἑξῆς τοῦ εὐαγγελίου »φῶς τοῦ κόσμου« ἀναγορεύεται, φάσκοντος Ἰησοῦ· ### English translation (Claude) We shall know more vividly that the Father and the Son are two lights from David, since he says in the thirty-fifth psalm: “In your light we shall see light.” And this same light of men, which shines in the darkness, the true light, is proclaimed in what follows in the Gospel as “the light of the world,” when Jesus says: ### Scripture references - Ps 36:9 (35:10 LXX): quotation, high confidence - John 8:12: quotation, high confidence ### Translation notes - The quotation is Ps 36:9 (35:10 LXX), called the thirty-fifth psalm; the quotation of John 8:12 follows in 2.153. ### Citation (SBL) Origen, Comm. Jo. 2.152 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-152). ## Commentary on John 2.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-153 - Source: Preuschen 4:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John puts life before light because one must live before one can be enlightened. ### Greek text »Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου«. μηδὲ τοῦτο δὴ ἀπαρασήμαντον ἐάσωμεν, ὅτι ἐνδεχομένου γεγράφθαι· »Ὃ γέγονεν ἐν αὐτῷ φῶς ἠν »τῶν ἀνθρώπων, κοὶ τὸ φῶς τῶν ἀνθρώπων ζωὴ ἠν«, τὸ ἀνάπαλιν πεποίηκε· προτάσσει γὰρ τὴν ζωὴν τοῦ τῶν ἀνθρώπων φωτός, εἰ καὶ ταὐτόν ἐστι »ζωὴ« καὶ »ἀνθρώπων φῶς«, τῷ προαπαντᾶν ἡμῖν ἐπὶ τῶν μετεχόντων τῆς ζωῆς, τυγχανούσης καὶ φωτὸς ἀνθρώπων, τὸ ζῆς αὐτοὺς τὴν προειρημένην θείαν ζωὴν παρὰ τὸ πεφωτίσθαι· ὑποκεῖσθαι γὰρ δεῖ τὸ ζῆν, ἵνʼ ὁ ζῶν πεφωτισμένος γένηται· οὐκ ἦν δὲ ἀκόλουθον πεφωτίσθαι τὸν μηδέπω ζῆν νενοημένον καὶ ἐπιγίνεσθαι τῷ πεφωτίσθαι τὸ ζῆν. ### English translation (Claude) “I am the light of the world.” Let us not leave this unmarked either: although it could have been written, “What came to be in him was the light of men, and the light of men was life,” he did the reverse. For he puts life before the light of men, even though “life” and “light of men” are the same, because in those who share in the life, which is also the light of men, living the divine life mentioned before comes before being enlightened. For living must come first, so that the one who lives may become enlightened; it would not be consistent for one not yet understood to be living to be enlightened, and for living to come after being enlightened. ### Scripture references - John 8:12: quotation, high confidence - John 1:4: quotation, high confidence ### Translation notes - The quotations are John 8:12 and John 1:4. ### Citation (SBL) Origen, Comm. Jo. 2.153 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-153). ## Commentary on John 2.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-154 - Source: Preuschen 4:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The light of men is also the light of the nations in Isaiah and David's illumination in Psalm 27. ### Greek text εἰ γὰρ καὶ ταὐτόν ἐστιν ἡ ζωὴ καὶ τὸ φῶς τῶν ἀνθρώπων, ἀλλʼ αἵ γε ἐπίνοιαι καθʼ ἕτερον καὶ ἕτερον λαμβάνονται. τοῦτο δὴ τὸ φῶς τῶν ἀνθρώπων« καὶ »φῶς ἐθνῶν‘ παρὰ τῷ προφήτῃ Ἡσαΐᾳ λέγεται κατὰ τὸ »Ἰδὸυ τέθεικά σε εἰς δια- »θήκην γένους, εἰς φῶς ἐνθνῶν«· καὶ τούτῳ τῷ φωτὶ πεποιθὼς ὁ Δαβίδ φησιν ἐν εἰκοστῷ ἕκτῳ ψαλμῷ· »Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι;« ### English translation (Claude) For even if life and the light of men are the same, the aspects are taken in different respects. This light of men is also called “light of the nations” in the prophet Isaiah, according to “Behold, I have set you for a covenant of the race, for a light of the nations”; and trusting in this light David says in the twenty-sixth psalm, “The Lord is my illumination and my Savior; whom shall I fear?” ### Scripture references - Isa 42:6: quotation, high confidence - Ps 27:1 (26:1 LXX): quotation, high confidence ### Translation notes - The quotations are Isa 42:6 and Ps 27:1 (26:1 LXX), called the twenty-sixth psalm. “Aspects” renders ἐπίνοιαι. ### Citation (SBL) Origen, Comm. Jo. 2.154 (Preuschen 4:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-154). ## Commentary on John 2.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-155 - Source: Preuschen 4:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Valentinian pairing of Word and Life as partner Aeons does not fit John's words. ### Greek text Πρὸς δὲ τοὺς τὴν περὶ αἰώνων ἀναπλάσαντας ἐν ασυζυγίαις μυθολογίαν καὶ οἰομένους ὑπὸ νοῦ καὶ ἀληθείας προβεβλῆσθαι λόγου καὶ ζωὴν οὐκ ἀπίθανον καὶ ταῦτα ἀπορῆσαι. πώς γὰρ ἡ κατʼ αὐτοὺς σύζυγος τοῦ λόγου ζωὴ τὸ γεγονέναι ἐν τῷ συζύγῳ λαμβάνει; »Ὃ γέγονε, γάρ φησιν, ἐν αὐτῷ« δηλονότι τῷ προειρημένῳ λόγῳ) »ζωὴ ἦν«. λεγέτωσαν οὖν ἡμῖν, πῶς ἡ σύζυγος τοῦ λόγου ζωὴ γέγονεν ἐν τῷ λόγῳ, καὶ πῶς μᾶλλον τοῦ λόγου ἡ ζωὴ φῶς ἐστι τῶν ἀνθρώπων. ### English translation (Claude) And against those who have fabricated the mythology about Aeons in pairs, and think that the Word and Life were put forth by Mind and Truth, it is not unreasonable to raise these difficulties too. For how does the Life that, on their view, is the partner of the Word receive its coming into being in its partner? For “What came to be,” it says, “in him” (clearly the Word mentioned before) “was life.” Let them tell us, then, how the Life, the partner of the Word, came to be in the Word, and how the Life rather than the Word is the light of men. ### Scripture references - John 1:4: quotation, high confidence ### Translation notes - The quotation is John 1:4. In the Valentinian system, Mind (Nous) and Truth emit the pair Word (Logos) and Life (Zoe); “Aeons in pairs” renders αἰῶνες ἐν συζυγίαις. ### Citation (SBL) Origen, Comm. Jo. 2.155 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-155). ## Commentary on John 2.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-156 - Source: Preuschen 4:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “life” that is the light of men is the true life that follows reason's completion in us and grounds knowledge. ### Greek text εἰκὸς δὲ τοὺς εὐγνωμονεστέρους ἐν ταῖς ζητίησεσιν ἀνατρεπομένους, πληγέντας ὑπὸ τοῦ ἐπαπορήματος, ἀντερωτήσειν ἡμᾶς, καὶ αὐτοὺς θλιβομένους, ἐὰν μὴ εὕρωμεν αἰτίαν, διʼ ἣν οὐχὶ »λόγος« εἴρηται τὸ φῶς τῶν ἀνθρώπων«, ἀλλʼ ἡ γενομένη ἐν τῷ λόγῳ »ζωή«. πρὸς οὓς τοιαῦτα ἀποκρινούμεθα, ὅτι »ζωὴ« ἐνταῦθα οὐχ ἡ κοινὴ λογικῶν καὶ ἀλόγων λέγεται, ἀλλʼ ἡ ἐπιγινομένη τῷ ἐν ἡμῖν συμπληρουμένῳ λόγῳ, τῆς μετοχῆς ἀπὸ τοῦ πρώτου λαμβανομένης λόγου· καὶ κατὰ μὲν τὸ ἀποστραφῆναι τὴν δοκοῦσαν ζωήν, οὐκ οὐσαν δὲ ἀληθῶς, καὶ ποθεῖν χωρῆσαι τὴν ἀληθῶς ζωὴν πρῶτον κοινωνοῦμεν αὐτῇ, ἥτις γενομένη έν ἡμῖν καὶ φωτὸς γνώσεως ὑπόστασις γίνεται. ### English translation (Claude) But it is likely that the more reasonable among them, overturned in their inquiries and struck by the difficulty, will ask us in return, pressing us too, unless we find a reason why the light of men is not called “Word” but the “life” that came to be in the Word. To them we will answer thus: “life” here is not the life common to rational and irrational beings, but the life that comes upon the word that is completed in us, the sharing being received from the first Word. And by turning away from the life that seems to be but is not truly, and longing to receive the true life, we first share in it; and when it comes to be in us, it becomes also the ground of the light of knowledge. ### Scripture references - John 1:4: allusion, high confidence ### Translation notes - “Ground” renders ὑπόστασις. The digital text reads ζητίησεσιν. ### Citation (SBL) Origen, Comm. Jo. 2.156 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-156). ## Commentary on John 2.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-157 - Source: Preuschen 4:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life becomes actual light in those who seek wisdom and knowledge; the next lemma is John 1:5. ### Greek text καὶ τάχα αὕτη ἡ ζωὴ παρʼ οἶς μὲν δυνάμει καὶ οὐκ ἐνεργείᾳ φῶς ἐστι, τοῖς τὰ τῆς γνώσεως ἐξετάζειν μὴ φιλοτιμουμένοις, παρ ἑτέροις δὲ καὶ ἐνεργείᾳ γινομένη φῶς· φῶς· δὲ ὅτι παρ οἷς κατορθοῦται τὸ ὑπὸ τοῦ Παύλου προστεταγμένον »Ζηλοῦτε τὰ χαρίσματα τὰ κρείττονα«· μείζονα δὲ τῶν χαρισμάτων τὸ καὶ πάντων προτεταγμένον, ὅπερ ἐστὶ »λόγος σοφίας«, καὶ ὃ ἕπεται »λόγος γνώσεως«. περὶ δὲ τῆς διαφορᾶς αὐτῶν, παρακειμένων ἀλλήλοις τῶν σημαινομένων »σοφίας« καὶ »γνώσεως«, οὐ τοῦ παρόντος ἐστὶν εἰπεῖν καιροῦ. Ι, 5 Καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. ### English translation (Claude) And perhaps this life is light potentially and not actually among some, those not eager to examine the matters of knowledge, but among others it becomes light actually as well, namely among those in whom Paul's command is fulfilled, “Earnestly desire the better gifts.” And the greater of the gifts is the one placed first of all, which is “the word of wisdom,” and the one that follows, “the word of knowledge.” About the difference between them, since the meanings of “wisdom” and “knowledge” lie close to one another, it is not the right time now to speak. John 1:5: “And the light shines in the darkness, and the darkness did not overcome it.” ### Scripture references - 1 Cor 12:31: quotation, high confidence - 1 Cor 12:8: quotation, high confidence - John 1:5: quotation, high confidence ### Translation notes - The quotations are 1 Cor 12:31, 1 Cor 12:8, and John 1:5 (the next lemma). The digital text repeats φῶς. ### Citation (SBL) Origen, Comm. Jo. 2.157 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-157). ## Commentary on John 2.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-158 - Source: Preuschen 4:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The light of men includes both good works and true knowledge; darkness includes evil deeds and false knowledge. ### Greek text Ἔτι περὶ τοῦ τῶν ἀνθρώπων, ἐπεὶ προτέτακται, ζητοῦμεν φωτός) οἶμαι δʼ ὅτι καὶ τοῦ ἐναντίου, καλουμένου »σκοτίας«. † ἂν δὲ οὕτως δοκιμασθείσης, — »τῶν ἀνθρώπων« φημί, — ὅτι τάχα γενικόν ἐστι τὸ φῶς τῶν ἀνθρώπων« δύο ἰδικῶν πραγμάτων, ὁμο(??)ιως δὲ καὶ ἡ σκοτία αὐτῶν. ἔστι γὰρ τὸν τὸ φῶς τῶν ἀνθρώπων κεκτη- μένον καὶ κοινωνοῦντα τῶν αὐγῶν αὐτοῦ »ἔργα φωτὸς« ἐπιτελεῖν καὶ γινώσκειν φωτιζόμενον φῶς γνώσεως· τὸ δὲ ἀνάλογον καὶ ἐκ τῶν ἐναντίων νοητέον, τῶν τε μοχθηρῶν πράξεως καὶ τῆς νομιζομένης γνώσεως, οὐκ οὔσης κατὰ ἀλήθειαν, τὸν λόγον τῆς σκοτίας ἐχόντων. ### English translation (Claude) Further, since it has been set before us, we are inquiring about the light of men, and I think also about its opposite, called “darkness.” … “of men,” I mean, that perhaps the light of men is a genus of two particular things, and likewise also their darkness. For it is possible for the one who possesses the light of men and shares in its rays to perform “works of light” and, being enlightened, to know the light of knowledge; and the analogous thing must be understood from the opposites, wicked action and so-called knowledge, which is not knowledge in truth, having the character of darkness. ### Scripture references - John 1:4–5: allusion, high confidence - Rom 13:12: allusion, high confidence ### Translation notes - The allusions are John 1:4–5 and Rom 13:12. The editor marks the text as corrupt (†) at the second sentence; the digital text also has an unread letter marked (??). ### Citation (SBL) Origen, Comm. Jo. 2.158 (Preuschen 4:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-158). ## Commentary on John 2.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-159 - Source: Preuschen 4:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls God's commandments light, and speaks also of a light of knowledge. ### Greek text καὶ ὅτι μὲν τὰ προστάγματα φῶς ὁ ἱερὸς οἶδε λόγος, φησὶν γὰρ ὁ Ἡσαΐας· Διότι φῶς τὰ προστάγματά σου ἐπὶ τῆς γῆς« καὶ ὁ Δαβὶδ έν ιη ψαλμῷ· »Ἡ ἐντολὴ κυρίου τηλαυγής, φωτίζουσα »ὀφθαλμούς«. ὅτι δὲ φῶς παρὰ τὰ προστάγματα καὶ τὰς ἐντολὰς ἐστί τι γνώσεως, παρά τινι τῶν δώδεκα εὕρομεν· »Σπείρατε ἑαυτοῖς »εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς, φωτίσατε ἑαυτοῖς φῶς »γνώσεως«. ### English translation (Claude) And that the commandments are light the sacred word knows, for Isaiah says, “For your commandments are light upon the earth,” and David in the eighteenth psalm, “The commandment of the Lord is bright, enlightening the eyes.” And that besides the commandments and precepts there is a light of knowledge we have found in one of the Twelve: “Sow for yourselves unto righteousness, gather the fruit of life, light for yourselves the light of knowledge.” ### Scripture references - Isa 26:9: quotation, high confidence - Ps 19:8 (18:9 LXX): quotation, high confidence - Hos 10:12: quotation, high confidence ### Translation notes - The quotations are Isa 26:9 LXX, Ps 19:8 (18:9 LXX), called the eighteenth psalm, and Hos 10:12 LXX. ### Citation (SBL) Origen, Comm. Jo. 2.159 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-159). ## Commentary on John 2.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-160 - Source: Preuschen 4:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hosea speaks of a light of knowledge; John's letter uses darkness for evil works. ### Greek text ὡς γὰρ ὄντος καὶ ἑτέρου φωτὸς παρὰ τὰς ἐντολὰς τῆς γνώσεως λέγεται τὸ »Φωτίσατε ἑαυτοῖς φῶς«, οὐχ ἁπλῶς »φῶς« ἀλλὰ ποιὸν φῶς, ὅτι τὸ »τῆς γνώσεως«· εἰ γὰρ πᾶν φῶς, ὃ φωτίζει ἄνθρωπος ἑαυτῷ, »φῶς γνώσεως« ἦν, μάτην ἂν προσέκειτο τὸ »σατε ἑαυτοῖς φῶς γνώσεως«. πάλιν ὅτι ἡ σκοτία ἐπὶ τῶν μοχθηρῶν ἔργων παραλαμβάνεται, διδάσκει ὁ αὐτὸς ἐν τῇ ἐπιστολῇ Ἰωάννης φάσκων, ὅτι »Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ, καὶ ἐν »τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν« καὶ πάλιν· »Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὑτοῦ μι- »σῶν, ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι« καὶ ἔτι· »Ὁ δὲ μισῶν τὸν ἀδελ- »φὸν αὐτοῦ ἐν τῇ σκοτία ἐστὶ κοὶ ἐν τῇ σκοτίᾳ περιπατεῖ καὶ οὐκ »οἶδε ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσε τοὺς ὀφθαλμοὺς αὐτοῦ«. ### English translation (Claude) For “Light for yourselves a light” is said as though there were also another light of knowledge besides the commandments: not simply “light” but a certain kind of light, namely “of knowledge.” For if every light which a man lights for himself were “a light of knowledge,” it would have been added in vain, “light for yourselves the light of knowledge.” Again, that darkness is used of wicked works, the same John teaches in the letter, saying, “If we say that we have fellowship with him and walk in darkness, we lie and do not do the truth”; and again, “Whoever says he is in the light and hates his brother is in the darkness until now”; and further, “But whoever hates his brother is in the darkness and walks in the darkness and does not know where he is going, because the darkness has blinded his eyes.” ### Scripture references - Hos 10:12: quotation, high confidence - 1 John 1:6: quotation, high confidence - 1 John 2:9: quotation, high confidence - 1 John 2:11: quotation, high confidence ### Translation notes - The quotations are Hos 10:12 LXX and 1 John 1:6, 2:9, 2:11. The digital text reads »σατε for φωτίσατε. ### Citation (SBL) Origen, Comm. Jo. 2.160 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-160). ## Commentary on John 2.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-161 - Source: Preuschen 4:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Walking in darkness means evil deeds, while ignorance of divine things is another kind of darkness. ### Greek text τὸ γὰρ έν τῷ σκότῳ περιπατεῖν ἐμφαίνει τὴν ψεκτὴν πρᾶξιν· καὶ τὸ μισεῖν δὲ τὸν ἀδελφὸν αὑτοῦ οὐ] τῆς κυρίως καλουμένης γνώσεώς ἐστιν ἀπόπτωμα. ὅτι δὲ καὶ ὁ ἀγνοῶν τὰ θεῖα κατʼ αὐτὸ τὸ ἀγνοεῖν ἐν σκότῳ διαπορεύεται, φησὶν ὁ δαβίδ· »Οὐκ ἔγνωσαν οὐδὲ συνῆκαν, »ἐν σκότει διαπορεύονται«. ### English translation (Claude) For walking in darkness indicates blameworthy action; and hating one's brother is a falling away from what is properly called knowledge. But that the one who is ignorant of divine things walks in darkness by that very ignorance, David says: “They did not know nor understand; they walk in darkness.” ### Scripture references - Ps 82:5 (81:5 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 82:5 (81:5 LXX). The editor deletes οὐ (“not”) before “a falling away”; it is left out. ### Citation (SBL) Origen, Comm. Jo. 2.161 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-161). ## Commentary on John 2.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-162 - Source: Preuschen 4:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “No darkness at all” excludes every kind of darkness from God, which cannot be said even of the saints. ### Greek text ἐπίστησον δὲ τῷ »Ὅ θεὸς φῶς ἐστι καὶ »σκοτία έν αὐτῶ οὐκ ἔστιν οὐδεμία«, εἰ μὴ διὰ τοῦτο λέγεται τῳ εἶναι μὴ μίαν σκοτίαν, ἀλλʼ ἤτοι διὰ τὸ γενικὸν δύο, ἢ καὶ διὰ τὸ καθʼ ἕκαστον τῶν ἰδικῶν πολλὰς εἶναι πράξεις μοχθηρὰς καὶ πολλὰ δόγματα ψευδῆ πολλαί εἰσι σκοτίαι, ὡν οὐδεμία ἐν τῷ θεῷ ἐστιν· οὐκ ἂν λεχθέντος ἐπὶ τοῦ ἁγίου, ᾣ φησιν ὁ σωτὴρ τὸ »Ὑμεῖς ἐστε »τὸ φῶς τοῦ κόσμου«, ὅτι »σῶς« ἐστιν τοῦ κόσμου] ὁ ἅγιος, »καὶ »σκοτία οὐκ ἔστιν έν αὐτῷ οὐδεμία«. ### English translation (Claude) And consider “God is light, and in him there is no darkness at all,” whether it is said for this reason, that there is not one darkness, but either two because of the genus, or, because in each of the species there are many wicked actions and many false doctrines, there are many darknesses, none of which is in God. This could not be said of the saint, to whom the Savior says, “You are the light of the world,” that the saint is the light of the world “and there is no darkness in him at all.” ### Scripture references - 1 John 1:5: quotation, high confidence - Matt 5:14: quotation, high confidence ### Translation notes - The quotations are 1 John 1:5 and Matt 5:14. “No darkness at all” renders οὐδεμία, literally “not one”; Origen plays on the word. The digital text reads σῶς for φῶς. ### Citation (SBL) Origen, Comm. Jo. 2.162 (Preuschen 4:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-162). ## Commentary on John 2.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-163 - Source: Preuschen 4:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because Christ was made sin for us, “no darkness at all” belongs strictly to the Father alone. ### Greek text Ζητήσει δέ τις, εἰ ἐπὶ τοῦ πατρὸς τέτακται τὸ Σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμίας, πῶς τὸ ἐξαίρετον ἐροῦμεν εἶναι ἐν αὐτῷ, πάντη ἀναμάρτητον καὶ τὸν σωτῆρα νοοῦντες, ὥστε καὶ περὶ αὐτοῦ ἂν εἰπεῖν, ὅτι »Φῶς ἐστι καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία«. ἀπὸ μέρους μὲν οὐν ἐν τοῖς ἀνωτέρων τὴν διαφορὰν παρεστήσαμεν· τολμηρότερον δὲ ἔτι ἐκείνοις καὶ νῦν προσθήσομεν, ὅτι εἰ τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε«, τὸν χριστόν, εἰ ἐποίησεν αὐτὸν ὑπὲρ ἡμῶν ἁμαρτίαν ὁ θεός], οὐκ ἄν δύναιτο λέγεσθαι περὶ αὐτοῦ· Σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«. κἂν γὰρ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας« κατακρίνας τυγχάνῃ ὁ Ἰησοῦς τὴν ἁμαρτίαν τῷ τὸ ὁμοίωμα τῆς σαρκὸς τῆς ἁμαρτίας ἀνειληφέναι, οὐκέτι ἕξει πάντη ὑγιῶς > λεγόμενα περὶ αὐτοῦ ὅτι Σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«. ### English translation (Claude) But someone will ask, if “There is no darkness in him at all” is said of the Father, how we shall say that this is peculiar to him, since we understand the Savior too to be wholly without sin, so that it could be said of him too that “He is light and there is no darkness in him at all.” We have partly shown the difference in what was said above; and now we shall add more boldly to that, that if God “made him who knew no sin to be sin for us,” namely Christ, it could not be said of him, “There is no darkness in him at all.” For even if Jesus condemned sin “in the likeness of sinful flesh,” by having taken the likeness of sinful flesh, the words “There is no darkness in him at all” will no longer be said of him with complete soundness. ### Scripture references - 1 John 1:5: quotation, high confidence - 2 Cor 5:21: quotation, high confidence - Rom 8:3: quotation, high confidence ### Translation notes - The quotations are 1 John 1:5, 2 Cor 5:21, and Rom 8:3. The editor deletes a repetition of “if God made him sin for us”; it is left out. Origen means that Christ bore our darkness, not that he sinned (see 2.166). ### Citation (SBL) Origen, Comm. Jo. 2.163 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-163). ## Commentary on John 2.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-164 - Source: Preuschen 4:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ bore our weaknesses and sins, like the filthy garments of Joshua the high priest in Zechariah. ### Greek text προσθήσομεν δʼ ὅτι »αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβε καὶ τὰς νόσους ἐβάστασε«, καὶ ἀσθενείας τὰς τῆς ψυχῆς καὶ νόσους τὰς τοῦ κρυπτοῦ τῆς καρδίας ἡμῶν ἀνθρώπου· διʼ ἃς ἀσθενείας καὶ νόσους, βαστάσας αὐτὰς ἀφʼ ἡμῶν, περίλυπον ἔχειν τὴν ψυχὴν ὁμολογεῖ καὶ τεταραγμένην καὶ ῥυπαρὰ ἱμάτια ἐνδεδύσθαι παρὰ τῷ Ζαχαρίᾳ ἀναγέγραπται· ἅπερ, ὅτε ἐκδύεσθαι ἔμελλε, λέγεται εἶναι ἁμαρτήματα. ἐπιφέρει γοῦν ἐκεῖ· »Ἰδοὺ »ἀφᾐρηκα τὰς ἁμαρτίας σου«. ### English translation (Claude) And we shall add that “he took our weaknesses and bore our diseases,” both the weaknesses of the soul and the diseases of the hidden man of our heart. Because of these weaknesses and diseases, having carried them away from us, he confesses that his soul is very sorrowful and troubled, and in Zechariah he is recorded as clothed in filthy garments, which, when he was about to take them off, are said to be sins. At any rate it adds there: “Behold, I have taken away your sins.” ### Scripture references - Matt 8:17: quotation, high confidence - 1 Pet 3:4: allusion, medium confidence - Matt 26:38: allusion, high confidence - John 12:27: allusion, high confidence - Zech 3:3–4: quotation, high confidence ### Translation notes - The quotations and allusions are Matt 8:17 (Isa 53:4), 1 Pet 3:4, Matt 26:38, John 12:27, and Zech 3:3–4 LXX (Joshua the high priest, whose name is the same as Jesus in Greek). ### Citation (SBL) Origen, Comm. Jo. 2.164 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-164). ## Commentary on John 2.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-165 - Source: Preuschen 4:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, bearing believers' sins, speaks of them as his own in the Psalms. ### Greek text διὰ γὰρ τὸ ἀναλαβεῖν αὐτὸν τὰ τοῦ λαοῦ τῶν πιστευόντων εἰς αὐτὸν ἁμαρτήματα πολλαχοῦ φησι· »Μα- »κρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου« καὶ Σὺ ἔγνως τὴν ἀφροσύνην μου, καὶ αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ »ἐκρύβησαν«. ### English translation (Claude) For because he took up the sins of the people who believe in him, he says in many places, “Far from my salvation are the words of my transgressions,” and, “You know my folly, and my faults are not hidden from you.” ### Scripture references - Ps 22:1 (21:2 LXX): quotation, high confidence - Ps 69:5 (68:6 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 22:1 (21:2 LXX) and Ps 69:5 (68:6 LXX). ### Citation (SBL) Origen, Comm. Jo. 2.165 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-165). ## Commentary on John 2.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-166 - Source: Preuschen 4:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As only the Father has immortality, since Christ died for us, so only the Father has no darkness, since Christ took ours on himself. ### Greek text μηδεὶς δʼ ἡμᾶς ὑπολαμβανέτω ταῦτα λέγειν ἀσεβοῦντας εἰς τὸν χριστὸν τοῦ θεοῦ· ᾧ γὰρ λόγῳ ὁ πατὴρ μόνος ἔχει ἀθανα- »σίαν«, τοῦ κυρίου διὰ φιλανθρωπίαν θάνατον τὸν ὑπὲρ ἡμῶν ἀνειληφότος, τούτῳ ὁ πατὴρ ἔχει μόνος τὸ »Σκοτία ἐν αὐτῷ οὐκ »ἔστιν οὐδεμία«, τοῦ χριστοῦ διὰ τὴν πρὸς ἀνθρώπους εὐεργεσίαν ἐφʼ αὑτὸν τὰς ἡμῶν σκοτίας ἀναδεδεγμένου, ἵνα τῇ δυνάμει αὐτοῦ καταργήσῃ ἡμῶν τὸν θάνατον καὶ ἐξαφανίσῃ τὸ ἐν τῇ ψυχῇ ἡμῶν σκότος, ἵνα πληρωθῇ τὸ παρὰ τώ Ἡσαΐᾳ· »Ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδε μέγα«. ### English translation (Claude) But let no one suppose that we say these things out of impiety toward the Christ of God. For in the same way that the Father alone “has immortality,” since the Lord out of love for humankind took upon himself death for us, so the Father alone has “There is no darkness in him at all,” since Christ, for his kindness to human beings, took our darknesses upon himself, so that by his power he might abolish our death and wipe out the darkness in our soul, so that what is in Isaiah might be fulfilled: “The people sitting in darkness saw a great light.” ### Scripture references - 1 Tim 6:16: quotation, high confidence - 1 John 1:5: quotation, high confidence - Isa 9:2 (9:1 LXX): quotation, high confidence - Matt 4:16: allusion, high confidence - 2 Tim 1:10: allusion, medium confidence ### Translation notes - The quotations are 1 Tim 6:16, 1 John 1:5, and Isa 9:2 (9:1 LXX) as in Matt 4:16; the allusion is 2 Tim 1:10. ### Citation (SBL) Origen, Comm. Jo. 2.166 (Preuschen 4:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-166). ## Commentary on John 2.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-167 - Source: Preuschen 4:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's light shines in the darkness of our souls, pursued but not overcome by hostile powers. ### Greek text τοῦτο δὴ τὸ φῶς, ὃ γέγονεν ἐν τῷ λόγῳ, τυγχάνον καὶ ζωή, »φαίνει ἐν τῇ σκοτίᾳ« τῶν ψυχῶν ἡμῶν καὶ ἐπιδεδήμηκεν ὅπου οἱ κοσμοκράτορες τοῦ σκότους τούτου οἵτινες διὰ τοῦ. Παλαίειν τῷ τῶν ἀνθρώπων γένει τῷ σκότῳ ὑπάγειν † ἀγωνίζονται τοὺς μὴ παντὶ τρόπῳ ἱσταμένους) ὑπὲρ τοῦ αὐτοὺς πεφωτισμένους φωτὸς χρηματίσαι υἱούς. καὶ φαῖνον ἐν τῇ σκοτίᾳ τοῦτο τὸ φῶς διώκεται μὲν ὑπʼ αὐτῆς, οὐ καταλαμβάνεται δέ. ### English translation (Claude) This light, then, which came to be in the Word, being also life, “shines in the darkness” of our souls, and has come to dwell where the world-rulers of this darkness are, who, by wrestling with the human race, strive … to bring into darkness those who do not stand firm in every way, so that, being enlightened, they may be called sons of light. And this light, shining in the darkness, is pursued by it but not overcome. ### Scripture references - John 1:5: quotation, high confidence - Eph 6:12: allusion, high confidence - Luke 16:8: allusion, medium confidence ### Translation notes - The quotation is John 1:5; the allusions are Eph 6:12 and Luke 16:8. The editor marks the text as corrupt (†) in the middle of the section; the parenthesis in the digital text is unbalanced. ### Citation (SBL) Origen, Comm. Jo. 2.167 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-167). ## Commentary on John 2.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-168 - Source: Preuschen 4:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Did not overcome” implies that the darkness pursued the light. ### Greek text Ἐὰν δέ τις νομίσῃ τὸ μὴ γεγραμμένον ἡμᾶς προστιθέναι, τὸ διώκεσθαι τὸ φῶς ὑπὸ τῆς σκοτίας, ἀκουέτω, ὅτι τὸ »Ἡ σκοτία αὐτὸ οὐ κατέλαβε((, μηδαμοῦ τῆς σκοτίας διωζάσης τὸ φῶς, μάτην λέγεται. ὡς δὲ ἔχουσι νοῦν ἐκδέξασθαι δυνάμενον ἀκολούθως τοῖς γεγραμμένοις τὰ νομιζόμενα παραλελεῖφθαι ἔγραψεν ὁ Ἰωάννης τὸ »Ἡ σκοτία αὐτὸ οὐ κατέλαβεν«· εἰ γὰρ »οὐ κατέλαβε«, διώξασα »οὐ κατέλαβε«. ### English translation (Claude) And if anyone thinks we are adding what is not written, that the light is pursued by the darkness, let him hear that “The darkness did not overcome it” would be said in vain if the darkness had nowhere pursued the light. But John wrote “The darkness did not overcome it” for those who have a mind able to take in, in keeping with what is written, what seems to have been left out; for if it “did not overcome,” it pursued and “did not overcome.” ### Scripture references - John 1:5: quotation, high confidence ### Translation notes - The quotation is John 1:5. The Greek κατέλαβεν means “overtook, seized,” which suits Origen's image of pursuit. ### Citation (SBL) Origen, Comm. Jo. 2.168 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-168). ## Commentary on John 2.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-169 - Source: Preuschen 4:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The darkness persecuted Christ and his followers, but the more they were oppressed, the more they grew. ### Greek text καὶ ὅτι ἐδίωξεν ἡ σκοτία τὸ φῶς, δῆλον ἔκ τε ὡν πέπονθεν ὁ σωτὴρ καὶ οἱ παραδεξάμενοι αὐτοῦ τὰ μαθήματα, τὰ ἴδια τέκνα, τῆς σκοτίας ἐνεργούσης κατὰ τῶν υἱῶν τοῦ φωτὸς καὶ βουληθείσης ἀποδιῶξαι ἀπὸ τῶν ἀνθρώπων τὸ φῶς. ἀλλʼ ἐπεί, ἐὰν »θεὸς ὑπὲρ ἡμῶν«, οὐδείς, κἂν βούληται, δυνήσεται »καθʼ ἡμῶν«, ὅσῳ ἑαυτοὶς ἐταπείνουν, τοσούτῳ πλείους ἐγίνοντο καὶ κατίσχυον σφόδρα σφόδρα. ### English translation (Claude) And that the darkness pursued the light is clear from what the Savior suffered and those who received his teachings, his own children, when the darkness acted against the sons of light and wished to drive the light away from human beings. But since, if “God is for us,” no one, even if he wishes, will be able to be “against us,” the more they humbled them, the more they multiplied and grew exceedingly strong. ### Scripture references - Rom 8:31: quotation, high confidence - Exod 1:12: allusion, high confidence ### Translation notes - The allusions are Luke 16:8, Rom 8:31, and Exod 1:12 (Israel multiplied the more it was oppressed). The digital text repeats σφόδρα, as in the LXX of Exod 1:7. ### Citation (SBL) Origen, Comm. Jo. 2.169 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-169). ## Commentary on John 2.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-170 - Source: Preuschen 4:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Darkness never overtakes light: either it is too slow, or it vanishes on approaching. ### Greek text διχῶς δὲ ἡ σκοτία τὸ φῶς οὐ κατείληθεν, ἢ σφόδρα αὐτοῦ ἀπολειπομένη καὶ διὰ τὴν ἰδίαν βραδυτῆτα τῇ ὀξύτητι τοῦ δρόμου τοῦ φωτὸς οὐδὲ κατὰ τὸ ποσὸν παρακολουθῆσαι δυναμένη, ἢ εἴ Που ἐνεδρεῦσαι βεβούληται τὸ φῶς τὴν σκοτίαν καὶ κατʼ οἰκονομίαν παρέμεινεν ἐπερχομένην αὐτήν, ἐγγίσασα ἡ σκοτία τοῦ φωτὸς ἠφανίζετο. πλὴν ἑκατέρως ἡ σκοτία οὐ κατέλαβε τὸ φῶς. ### English translation (Claude) The darkness failed to overcome the light in two ways: either falling far behind it and, because of its own slowness, not being able to keep up at all with the swiftness of the light's course; or, if the light at some point wished to lie in wait for the darkness and by design waited for it to approach, the darkness, drawing near the light, vanished. In either way the darkness did not overcome the light. ### Scripture references - John 1:5: allusion, high confidence ### Translation notes - The digital text reads κατείληθεν. ### Citation (SBL) Origen, Comm. Jo. 2.170 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-170). ## Commentary on John 2.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-171 - Source: Preuschen 4:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Darkness” in Scripture sometimes has a good sense, which heretics failed to see. ### Greek text Ἀναγκαῖον δὲ έν τούτοις ἡμᾶς γενομένους ἐπισημειώσασθαι ὅτι οὐ πάντως, εἴ που ὀνομάζεται »σκότας«, ἐπὶ τοῦ χείρονος λαμβάνεται, ἔσθʼ ὅτε δὲ καὶ ἐπὶ τοῦ κρείττονος ἀναγέγραπται· ὅπερ οἱ ἑτερόδοξοι μὴ διαστειλάμενοι δυσφημότατα περὶ τοῦ δημιουργοῦ δόγματα παραδεξάμενοι ἀπέστησαν αὐτοῦ, ἀναπλάσμασιν μύθων ἑαυτοὺς ἐπιδεδωκότες. πῶς οὖν καὶ πότε καὶ ἐπὶ τοῦ κρείττονος τὸ ὄνομα τοῦ σκότους παραλαμβάνεται, παραδεικτέον ἤδη. ### English translation (Claude) Having come to these matters, we must necessarily note that it is not always the case that, wherever “darkness” is named, it is taken in the worse sense; sometimes it is written also in the better sense. The heterodox, not distinguishing this, accepted most blasphemous doctrines about the Creator and departed from him, giving themselves up to fabrications of myths. How, then, and when the name of darkness is used also in the better sense, we must now show. ### Translation notes - The heterodox are Marcionites and Gnostics, who blamed the Creator for the darkness in Scripture. “Creator” renders δημιουργός. ### Citation (SBL) Origen, Comm. Jo. 2.171 (Preuschen 4:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-171). ## Commentary on John 2.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-172 - Source: Preuschen 4:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The darkness around God in Exodus and Psalm 18 means the unknowability of God's depths. ### Greek text σκότος, γνόφος, θύελλα ἐν τῇ Ἐξόδῳ περὶ τὸν θεὸν εἶναι λέγεται καὶ ἐν τῷ ις΄ ψαλμῷ· »Ὁ θεὸς ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτοῦ ἡ σκηνὴ αὐ- »τοῦ, σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων«. ἐὰν γάρ τις κατανοήσῃ τὸ πλῆθος τῶν περὶ θεοῦ θεωρημάτων καὶ γνώσεως ἄληπτον τυγχάνον ἀνθρωπίνῃ φύσει, τάχα δὲ καὶ ἑτέροις παρὰ Χριστὸν καὶ τὸ ἅγιον πνεῦμα γενητοῖς, εἴσεται πῶς περὶ τὸν θεόν ἐστι σκότος, κατὰ τὸ ἀγνοεῖσθαι τὸν κατʼ ἀξίαν περὶ αὐτοῦ πλούσιον λόγον· ἐν ᾡ σκότῳ »ἔθετο αὐτοῦ τὴν ἀποκρυφήν‘ τῷ τὰ περὶ αὐτοῦ ἀγνοεῖσθαι ἀχώρητα ὄντα τοῦτο πεποιηκώς. ### English translation (Claude) Darkness, gloom, and storm are said in Exodus to be around God, and in the seventeenth psalm: “He made darkness his hiding place; around him was his tent, dark water in clouds of the air.” For if anyone considers the multitude of the contemplations and knowledge about God, which cannot be grasped by human nature, and perhaps not by other originated beings besides Christ and the Holy Spirit, he will know how darkness is around God, in that the rich account worthy of him is unknown; in which darkness “he set his hiding place,” having done this so that what concerns him, being beyond grasp, is unknown. ### Scripture references - Exod 20:21: allusion, high confidence - Deut 4:11: allusion, high confidence - Ps 18:11 (17:12 LXX): quotation, high confidence ### Translation notes - The allusions and quotations are Exod 20:21 (Deut 4:11) and Ps 18:11 (17:12 LXX), called the seventeenth psalm. ### Citation (SBL) Origen, Comm. Jo. 2.172 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-172). ## Commentary on John 2.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-173 - Source: Preuschen 4:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “dark treasures” and “dark sayings” are hidden truths revealed in Christ, to be proclaimed in the light. ### Greek text ἐὰν δέ τις ταῖς τοιαύταις προσκόπτῃ ἐκδοχαῖς, προαγέσθω ἀπό τε τῶν σκοτεινῶν λόγων καὶ τῶν διδομένων ὑπὸ θεοῦ Χριστῷ θησαυρῶν σκοτεινῶν, ἀποκρύφων, αορατων· οὐκ ἄλλο γάρ τι ἡγοῦμαι εἶναι τοὺς σκοτεινοὺς θησαυροὺς ἐν Χριστῷ ἀποκαλυπτομένους τὸ »Σκότος ἔθετο ὁ θεὸς ἀποκρυφὴν »ἑαυτοῦ«) ἢ »Ὁ ἅγιος νοήσει παραβολὴν καὶ σκοτεινὸν λόγον«. δὲ εἰ διὰ τοῦτό φησιν ὁ σωτὴρ τοῖς μαθηταῖς· »Ἀνθʼ ὡν »ὅσα ἠκούσατε ἐν τῇ σκοτίᾳ εἴπατε έν τῷ φωτί«. ### English translation (Claude) And if anyone takes offense at such interpretations, let him be led on from the dark sayings, and from the dark treasures, hidden and invisible, given by God to Christ. For I think the dark treasures revealed in Christ are nothing other than “God made darkness his hiding place,” or “The holy man will understand a parable and a dark saying.” And see whether it is for this reason that the Savior says to the disciples, “Therefore whatever you have heard in the darkness, speak in the light.” ### Scripture references - Isa 45:3: allusion, high confidence - Ps 18:11 (17:12 LXX): quotation, high confidence - Prov 1:6: quotation, medium confidence - Luke 12:3: quotation, high confidence ### Translation notes - The quotations and allusions are Isa 45:3 LXX (“dark treasures, hidden, invisible”), Ps 18:11 (17:12 LXX), Prov 1:6 LXX, and Luke 12:3 (adapted). ### Citation (SBL) Origen, Comm. Jo. 2.173 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-173). ## Commentary on John 2.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-174 - Source: Preuschen 4:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good darkness of hidden mysteries becomes light when understood; the next lemma is John 1:6. ### Greek text τὰ γὰρ ἐν ἀπορρήτῳ καὶ μὴ ἐπηκόῳ πολλῶν δύσγνωστα καὶ ἀσαφῆ αὐτοῖς παραδεδομένα μυστήρια προστάσσει αὐτούς, φωτιζομένους καὶ διὰ τοῦτο λεγομένους εἶναι ἐν φωτί, ἀπαγγέλλειν παντὶ τῷ γινομένῳ φωτί. παραδοξότερον δʼ ἂν ἐπὶ τοῦ ἐπαινουμένου σκότους εἴποιμι, ὅτι τοῦτο σπεύδει ἐπὶ τὸ φῶς καὶ καταλαμβάνει αὐτὸ καὶ γίνεταί ποτε, διὰ τὸ ἀγνοεῖσθαι σκότος, τῷ μὴ ὁρῶντι τὴν δύναμιν αὐτοῦ οὕτω μεταβάλλον, ὥστε τὸν μεμαθηκότα ἀποφαίνεσθαι γεγονέναι φῶς τὸ γνωσθέν ποτε ὑπάρχον αὐτῷ σκότος. Ι, 6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης. ### English translation (Claude) For he commands them, now enlightened and for this reason said to be in the light, to proclaim to everyone who becomes light the mysteries handed down to them in secret and out of the hearing of the many, hard to know and obscure. And I would say, still more paradoxically, of the praiseworthy darkness, that it hastens toward the light and overtakes it, and what was once darkness because it was unknown to one who did not see its power is so changed that the one who has learned declares that what was once darkness to him has, now known, become light. John 1:6: “There came a man sent from God, whose name was John.” ### Scripture references - Luke 12:3: allusion, high confidence - John 1:6: quotation, high confidence ### Translation notes - The allusion is Luke 12:3; John 1:6 is the next lemma. ### Citation (SBL) Origen, Comm. Jo. 2.174 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-174). ## Commentary on John 2.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-175 - Source: Preuschen 4:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks from where John was “sent,” and compares Adam's being sent out of paradise. ### Greek text Ἀκριβέστερόν τις ἀκούων τοῦ »Ἀπεσταλμένος«, ἐπειδὴ ὁ ἀπεσταλμένος ποθέν που ἀποστέλλεται, ζητήσει πόθεν ὁ Ἰωάννη ἀπεστάλη καὶ ποῦ. σαφοῦς δʼ ὄντος τοῦ »ποῦ«, κατὰ μὲν τὴν ἱστορίαν ὅτι πρὸς τὸν Ἰσραὴλ καὶ τοὺς βουλομένους αὐτοῦ ἀκούειν έν τῇ ἐρήμῳ τῆς Ἰουδαίας διατρίβοντος καὶ παρὰ τῷ Ἰορδάνηῃ ποταμῷ βαπτίζοντος, κατὰ δὲ βαθύτερον λόγον, ὅτι εἰς τὸν κόσμον »κόσμου« λαμβανομένου τοῦ περιγείου τόπου, ἔνθα εἰσὶν οἱ ἄνθρωποι), ἐξετάσει, πῶς δεῖ λαμβάνειν τὸ »πόθεν«. ἐπὶ πλεῖον δὲ βασανίζων τὴν λέξιν, τάχα καὶ ἀποφαίνεται, ὅτι ὥσπερ ἐπὶ τοῦ Ἀδὰμ γέγραπται· ### English translation (Claude) One who hears “sent” more precisely, since whoever is sent is sent from somewhere to somewhere, will ask from where John was sent and to where. The “to where” being clear (according to the history, to Israel and those willing to hear him, as he stayed in the desert of Judea and baptized at the river Jordan; according to a deeper account, into the world, “world” being taken as the place around the earth where human beings are), he will examine how the “from where” must be taken. And testing the expression further, he perhaps also declares that, just as it is written of Adam, ### Scripture references - John 1:6: allusion, high confidence - Matt 3:1–6: allusion, medium confidence ### Translation notes - The allusions are John 1:6 and Matt 3:1–6. The sentence continues in 2.176. ### Citation (SBL) Origen, Comm. Jo. 2.175 (Preuschen 4:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-175). ## Commentary on John 2.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-176 - Source: Preuschen 4:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Adam was sent from paradise, John was sent from some higher place to testify to the light. ### Greek text »Καὶ »ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς. »ἐργάζεσθαι τὴν γῆν, ἐξ ἡς ἐλήφθη«, οὕτω καὶ ὁ Ἰωάννης ἀπεστάλη, ἤτοι ἐξ οὐρανοῦ ἢ ἐκ τοῦ παραδείσου ἢ ὅθεν δήποτε ἑτέρωθεν παρὰ τὸν ἐπὶ γῆς τοῦτον τόπον, καὶ ἀπεστάλη, ἕνα μαρτυρήσῃ περὶ τοῦ »φωτός«. ### English translation (Claude) “And the Lord God sent him out of the paradise of delight to till the earth from which he was taken,” so John too was sent, either from heaven or from paradise or from some other place besides this place on earth; and he was sent that he might testify about “the light.” ### Scripture references - Gen 3:23: quotation, high confidence - John 1:7: allusion, high confidence ### Translation notes - The quotations are Gen 3:23 LXX and John 1:7. The view that John's soul existed before birth is Origen's speculation. ### Citation (SBL) Origen, Comm. Jo. 2.176 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-176). ## Commentary on John 2.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-177 - Source: Preuschen 4:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection: Isaiah was “sent” without coming from another place. ### Greek text ἔχει δὲ ἀνθυποφορὰν οὐκ εὐκαταφρόνητον ὁ λόγος, ἐπεὶ καὶ παρὰ Ἡσαΐᾳ γέγραπται· »Τίνα ἀποστείλω καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον;« ὅτε ἀποκρινόμενος ὁ προφήτης φησίν· »Ἰδοὺ »εἰμὶ ἐγώ, ἀπόστειλόν με«. ### English translation (Claude) But the argument meets an objection not to be despised, since in Isaiah too it is written, “Whom shall I send, and who will go to this people?” when the prophet answers, “Here I am; send me.” ### Scripture references - Isa 6:8: quotation, high confidence ### Translation notes - The quotation is Isa 6:8. ### Citation (SBL) Origen, Comm. Jo. 2.177 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-177). ## Commentary on John 2.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-178 - Source: Preuschen 4:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The objector says John, like Isaiah, was sent on a mission, not from another world. ### Greek text ἐρεῖ γὰρ ὁ ἐνιστάμενος τῇ βαθυτέρᾳ ἐμφαινομένῃ ὑπονοίᾳ. ὅτι ὥσπερ ὁ Ἡσαΐας ἀπεστάλη, οὐχὶ ἀφʼ ἑτέρου τόπου παρὰ τὸν κόσμον τοῦτον, ἀλλὰ μετὰ τὸ ἑωρακέναι »τὸν κύριον »καθήμενον ἐπὶ θρόνου ὑφηλοῦ καὶ ἐπῃρμένου« πρὸς τὸν λαόν, ἴνα εἴπῃ· »Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε« καὶ τὰ ἑξῆς, οὕτω καὶ ὁ Ιωάννης σιωπωμένης τῆς ἀρχῆς τῆς ἀποστολῆς ἀναλογίαν ἐχούσης πρὸς τὴν ἀποστολὴν τοῦ Ἡσαΐου, ἀποστέλλεται βαπτίζειν καὶ ἑτοιμάζειν »κυρίῳ λαὸν κατεσκευασμένον‘ καὶ μαρτυρεῖν »περὶ τοῦ φω- »τός«. ### English translation (Claude) For the one who opposes the deeper sense that appears will say that, just as Isaiah was sent, not from another place besides this world, but, after he had seen “the Lord sitting on a throne high and lifted up,” to the people, so that he might say, “You will hear with hearing and not understand,” and so on, so also John, the beginning of whose mission, analogous to the mission of Isaiah, is passed over in silence, is sent to baptize and to prepare “for the Lord a people made ready,” and to testify “about the light.” ### Scripture references - Isa 6:1: quotation, high confidence - Isa 6:9: quotation, high confidence - Luke 1:17: quotation, high confidence - John 1:7: quotation, high confidence ### Translation notes - The quotations are Isa 6:1, Isa 6:9, Luke 1:17, and John 1:7. ### Citation (SBL) Origen, Comm. Jo. 2.178 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-178). ## Commentary on John 2.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-179 - Source: Preuschen 4:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John “came” and was “sent” with instructions, which suggests he came from elsewhere. ### Greek text τούτων δʼ οὕτως λεχθέντων ἂν πρὸς τὸν πρῶτον λόγον, λύσεις τοιαῦται προσάγονται συγκατάθεσιν ἐπισπώμεναι πρὸς τὸ περὶ Ιωάννου βαθύτερον ὑπονοούμενον· αὐτόθεν μὲν ἐπιφέρεται· »Οὗτος »ἠλθεν εἰς μαρτυρίαν, ἕνα μαρτυρήσῃ περὶ τοῦ φωτός‘· εἰ γὰρ ἦλθε, ποθὲν ἠλθε. καὶ λεκτέον πρὸς τὸν δυσπαραδεκτοῦντα τὸ ἐν τοῖς ἑξῆς ὑπὸ Ἰωάννου λεγόμενον ἐπὶ τοῦ ἑωρακέναι τὸ πνεῦμα τὸ ἅγιον ὡς περιστερὰν κατερχόμενον ἐπὶ τὸν σωτῆρα φησὶ γάρ· »Ὁ πέμψας με βαπτίζειν ἐν τῷ ὕδατι ἐκεῖνός μοι εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ »πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν »πνεύματι ἁγίῳ καὶ πότε πότε γὰρ πέμψας τοῦτʼ ἐνετείλατο; ἀλλʼ εἰκὸς ἀποκρίνεσθαι πρὸς τὸ πύσμα τοῦτο ὅτι, ὅτε δήποτε ἔπεμπεν ἐπὶ τὸ ἄρξασθαι βαπτίζειν, τότε τοῦτον τὸν λόγον εἶπεν ὁ χρηματίζων πρὸς αὐθτόν. ### English translation (Claude) These things having been said in answer to the first account, such solutions are offered as draw assent to the deeper view of John. At once it follows, “He came for testimony, to testify about the light”; for if he came, he came from somewhere. And to the one who is reluctant to accept this, we must cite what John says in what follows about having seen the Holy Spirit descending like a dove upon the Savior; for he says, “He who sent me to baptize in water said to me, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit.’” And when? For when did he give this command, having sent him? But it is likely one would answer this question that whenever he sent him to begin baptizing, then the one who spoke to him said this word. ### Scripture references - John 1:7: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - The quotations are John 1:7 and 1:33. The digital text repeats πότε and is compressed at “καὶ πότε πότε γάρ”; translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.179 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-179). ## Commentary on John 2.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-180 - Source: Preuschen 4:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John was filled with the Spirit from the womb and leapt for joy, which suggests his soul existed before his body. ### Greek text Ἔτι δὲ πληκτικώτερον πρὸς τὸ ἑτέρωθέν ποθεν ἀπεστάλθαι τὸν Ἰωάννῃν ἐνσωματούμενον ὑπόθεσιν οὐκ ἄλλην τῆς εἰς τὸν βίον ἐπιδημίας ἔχοντα ἢ τὴν περὶ τοῦ φωτὸς μαρτυρίαν, τὸ πνεύματος ἁγίου πλησθῆναι ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, λεγόμενον ὑπὸ Γαβριὴλ εὐαγγελιζομένου τῷ μὲν Ζαχαρίᾳ τὴν Ἰωάννου γένεσιν τῇ δὲ Μαριὰμ τὴν τοῦ σωτῆρος ἡμῶν ἐν ἀνθρώποις ἐπιδημίαν, καὶ τὸ »Ἰδοὺ ὡς ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ εἰς τὰ ὦτά μου, ἐσκίρ- τησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ ### English translation (Claude) Still more forcibly in favor of John's having been sent from somewhere else, when he took a body, having no other purpose for his coming into life than the testimony about the light, is his being filled with the Holy Spirit even from his mother's womb, as Gabriel said when he announced to Zechariah the birth of John and to Mary the coming of our Savior among men; and also “Behold, when the voice of your greeting came into my ears, the baby leapt for joy in my ### Scripture references - Luke 1:15: allusion, high confidence - Luke 1:44: quotation, high confidence ### Translation notes - The allusions and quotations are Luke 1:15, 1:26–33, and 1:44. The sentence continues in 2.181. ### Citation (SBL) Origen, Comm. Jo. 2.180 (Preuschen 4:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-180). ## Commentary on John 2.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-181 - Source: Preuschen 4:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since God acts justly, John's soul must have existed before his body; Jesus also called him Elijah. ### Greek text κοιλίᾳ μου( τῷ γὰρ τηροῦντι τὸ μηδὲν ἀδίκως μηδὲ κατὰ συντυχίαν ἢ ἀποκλήρωσιν ποιεῖν ἀναγκαῖον παραδέξασθαι πρεσβυτέραν οὖσαν τὴν Ἰωάννου ψυχὴν τοῦ σώματος καὶ πρότερον ὑφεστῶσαν πεπέμφθαι ἐπὶ διακονίαν τῆς περὶ τοῦ φωτὸς μαρτυρίας. πρὸς τούτοις δὲ οὐ καταφρονητέον καὶ τοῦ »Αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι«. ### English translation (Claude) womb.” For one who holds that God does nothing unjustly, or by chance, or by arbitrary allotment, must accept that John's soul was older than his body and, having subsisted before it, was sent for the ministry of testimony about the light. Besides these, “He is Elijah who is to come” must not be despised. ### Scripture references - Luke 1:44: quotation, high confidence - Matt 11:14: quotation, high confidence ### Translation notes - The quotations are Luke 1:44 and Matt 11:14. The pre-existence of souls, argued here, is Origen's speculation, later condemned (553). ### Citation (SBL) Origen, Comm. Jo. 2.181 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-181). ## Commentary on John 2.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-182 - Source: Preuschen 4:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all souls pre-exist, “sent from God” would not be special to John, since even the man of sin is “sent.” ### Greek text ἐὰν δὲ κρατῇ ὁ καθόλου περὶ ψυχῆς λόγος ὡς οὐ συνεσπαρμένης τῷ σώματι ἀλλὰ πρὸ αὐτοῦ τυγχανούσης καὶ διὰ ποικίλας αἰτίας ἐνδουμένης σαρκὶ καὶ αἵματι, τὸ »Ἀπεσταλμένος ὑπὸ θεοῦ« οὐκέτι δόξει ἐξαίρετον εἶναι περὶ Ἰωάννου λεγόμενον. ὁ γοῦν πάντων κάκιστος, »ὁ ἄνθρωπος τῆς ἁμαρ- »τίας ὁ υἱὸς τῆς απωλείας«, λέγεται παρὰ τῷ Παύλῳ πέμπεσθαι ὑπὸ τοῦ θεοῦ· »Διὰ τοῦτο, γάρ φησι, πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν »πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ »μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλʼ εὐδοκήσαντες τῇ ἀδικίᾳ«. ### English translation (Claude) But if the general account of the soul prevails, that it is not sown together with the body but exists before it and for various causes is clothed with flesh and blood, “sent from God” will no longer seem to be said specially of John. At any rate the worst of all, “the man of sin, the son of perdition,” is said by Paul to be sent by God: “For this reason,” he says, “God sends them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness.” ### Scripture references - 2 Thess 2:3: quotation, high confidence - 2 Thess 2:11–12: quotation, high confidence ### Translation notes - The quotations are 2 Thess 2:3 and 2:11–12. ### Citation (SBL) Origen, Comm. Jo. 2.182 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-182). ## Commentary on John 2.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-183 - Source: Preuschen 4:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Properly, only those who come for a divine ministry of salvation are said to be “sent from God.” ### Greek text τὸ δὲ ζητηθὲν ὅρα εἰ οὕτως λῦσαι δυνησόμεθα, ὅτι ὥσπερ ἁπλούστερον πᾶς ἄνθρωπος τῷ ὑπὸ θεοῦ ἐκτίσθαι ἄνθρωπός ἐστι θεοῦ, ἀλλʼ οὐ Η χρηματίζει πᾶς ἄνθρωπος > θεοῦ«, ἢ μόνος ὁ θεῷ ἀνακείμενος ὃν τρόπον Ἠλίας καὶ οἱ ἐν ταῖς γραφαῖς ἀναγεγραμμένοι ἄνθρωποι θεοῦ«), οὕτως δύναται κατὰ μὲν τὸ κοινότερον πᾶς ἄνθρωπος ἀπεστάλθαι ἀπὸ θεοῦ, κυρίως δὲ λέγεσθαι ἀπεστάλθαι ὑπὸ θεοῦ οὐκ ἄλλος ἢ ὁ ἐπὶ διακονίᾳ θείᾳ καὶ λειτουργίᾳ σωτηρίας γένους ἀνθρώπων ἐπιδημῶν τῷ βίῳ. ### English translation (Claude) But see whether we shall be able to resolve the question thus: just as, in a simpler sense, every human being is a man of God by having been created by God, yet not every human being is called “man of God,” but only one dedicated to God (as Elijah and those recorded in the Scriptures as “men of God”), so in the more common sense every human being can have been sent from God, but in the proper sense no one else is said to have been sent by God than one who comes into life for a divine ministry and service for the salvation of the human race. ### Scripture references - 1 Kgs 17:18: allusion, medium confidence ### Translation notes - The allusion is 1 Kgs 17:18 (Elijah called “man of God”). ### Citation (SBL) Origen, Comm. Jo. 2.183 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-183). ## Commentary on John 2.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-184 - Source: Preuschen 4:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture uses “sent by God” only of saints like Isaiah, Jeremiah, and Ezekiel. ### Greek text οὐχ εὕρομεν γοῦν τὸ ἀποστέλλεσθαι ἀπὸ θεοῦ ἐπʼ ἄλλου του ἢ τῶν ἁγίων κείμενον· ἐπὶ μὲν τοῦ Ησαΐου, ὡς προπαρεθέμεθα· ἐπὶ δὲ τοῦ Ἱερεμίου· »Πρὸς πάντας οὓς »ἐὰν ἐξαποστείλω σε πορεύσῆ«, ἐπὶ δὲ τοῦ Ἰεζεκιήλ· »Ἰδοὺ ἐγὼ ἀπο- »στέλλω σε πρὸς ἔθνη τὰ ἀφεστηκότα καὶ ἀποστήσαντά μοι«. ### English translation (Claude) At any rate we have not found “being sent from God” used of anyone other than the saints: of Isaiah, as we cited before; of Jeremiah, “To all to whom I send you, you shall go”; and of Ezekiel, “Behold, I send you to the nations that have rebelled and revolted against me.” ### Scripture references - Jer 1:7: quotation, high confidence - Ezek 2:3: quotation, high confidence ### Translation notes - The quotations are Jer 1:7 and Ezek 2:3 LXX. ### Citation (SBL) Origen, Comm. Jo. 2.184 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-184). ## Commentary on John 2.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-185 - Source: Preuschen 4:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though the examples are not about entering life, they suggest that only saints are “sent” into life. ### Greek text δόξει δὲ οὐ πρὸς τὸ προκείμενον παρειλῆφθαι τὰ παραδείγματα ἀποστολῆς τῆς εἰς τὸν βίον ζητουμένης, ἀποστολὴν λέγοντα οὐ γυμνῶς τὴν ἔξωθεν τοῦ βίου ἐπὶ τὸν βίον. πλὴν καὶ οὕτως οὐκ ἀπίθανον μετάγειν τὸν λόγον ἐπὶ τὸ ζητηθέν, φάσκοντα ὅτι ὥσπερ μόνους τοὺς ἁγίους, ἐφʼ ὡν παρεθέμεθα, ἀποστέλλειν λέγεται ὁ θεός, οὕτως καὶ ἐπὶ τῶν εἰς τὸν βίον ἀποστελλομένων ἐκδεκτέον. ### English translation (Claude) But these examples will seem to have been adduced not to the point under inquiry, which is a sending into life, since they speak of a sending that is not simply from outside life into life. Yet even so it is not unpersuasive to bring the argument round to what was inquired into, saying that, as God is said to send only the saints in the cases we cited, so it must be understood also of those sent into life. ### Citation (SBL) Origen, Comm. Jo. 2.185 (Preuschen 4:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-185). ## Commentary on John 2.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-186 - Source: Preuschen 4:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen conjectures that John was one of the holy angels sent as Christ's forerunner. ### Greek text Καὶ ἐπεὶ ἁπαξαπλῶς ἐν τῷ περὶ τοῦ Ἰωάννου ἐσμὲν λόγῳ, ζητοῦντες αὐτοῦ τὴν ἀποστολήν, οὐκ ἀκαίρως ὑπόνοιαν ἡμετέραν, ἣν περὶ αὐτοῦ ἔχομεν, προσθήσομεν. ἐπεὶ γὰρ ἀνέγνωμεν περὶ αὐτοῦ προφητείαν· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσ- »ὠπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου«, ἐφίσταμεν μήποτε εἷς τῶν ἁγίων ἀγγέλων τυγχάνων ἐπὶ λειτουργίᾳ κατααπέμπεται τοῦ σωτῆρος ἡμῶν πρόδρομος. ### English translation (Claude) And since we are, in short, on the subject of John, inquiring into his mission, it will not be untimely to add our own conjecture about him. Since we have read a prophecy about him, “Behold, I send my angel before your face, who will prepare your way before you,” we consider whether, being one of the holy angels, he is sent down for ministry as the forerunner of our Savior. ### Scripture references - Mal 3:1: quotation, high confidence - Mark 1:2: quotation, high confidence ### Translation notes - The quotation is Mal 3:1 as in Mark 1:2 (compare Matt 11:10). “Angel” also means “messenger”. ### Citation (SBL) Origen, Comm. Jo. 2.186 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-186). ## Commentary on John 2.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-187 - Source: Preuschen 4:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some angels may have imitated Christ by taking bodies to serve humans, as John's leaping in the womb suggests. ### Greek text καὶ οὐδεν θαυμαστὸν τοῦ πρωτοτόκου πάσης κτίσεως ἐνσωματουμένου κατὰ φιλανθρωπίαν ζηλωτάς τινας καὶ μιμητὰς γεγονέναι Χριστοῦ, ἀγαπήσαντας τὸ διὰ τοῦ ὁμοίου > σώματος ὑπηρετῆσαι τῇ εἰς ἀνθρώπους αὐτοῦ χρηστότητι. τίνα δʼ οὐκ ἂν κινήσαι σκιρτῶν ἐν ἀγαλλιάσει ἔτι ἐν τῇ κοιλίᾳ τυγχάνων, ὡς τὴν κοινὴν τῶν ἀνθρώπων ὑπερπαίων φύσιν; ### English translation (Claude) And it is nothing surprising that, when the firstborn of all creation took a body out of love for humankind, some became emulators and imitators of Christ, loving to serve his goodness toward human beings through a body like his. And whom would it not move that he leapt for joy while still in the womb, as though surpassing the common nature of human beings? ### Scripture references - Col 1:15: allusion, high confidence - Luke 1:44: allusion, high confidence ### Translation notes - The allusions are Col 1:15 and Luke 1:41, 44. ### Citation (SBL) Origen, Comm. Jo. 2.187 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-187). ## Commentary on John 2.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-188 - Source: Preuschen 4:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apocryphal Prayer of Joseph teaches that some angels came down into human nature. ### Greek text εἰ δέ τις προσίεται καὶ τῶν παρʼ Ἑβραίοις φερομένων ἀποκρύφων τὴν ἐπιγραφομένην Ἰωσὴφ προσευχήν, ἄντικρυς τοῦτο τὸ δόγμα καὶ σαφῶς εἰρημένον ἐκεῖθεν λήψεται, ὡς ἄρα οἱ ἀρχῆθεν ἐξαίρετόν τι ἐσχηκότες παρὰ ἀνθρώπους, πολλῷ κρείττους τυγχάνοντες τῶν λοιπῶν ψυχῶν, τοῦ τοῦ εἶναι ἄγγελοι ἐπὶ τὴν ἀνθρωπίνην καταβεβήκασι φύσιν. ### English translation (Claude) And if anyone accepts also, of the apocrypha in use among the Hebrews, the one entitled the Prayer of Joseph, he will take this doctrine from it stated outright and clearly: that those who from the beginning had something exceptional compared with human beings, being much better than the other souls, have come down from being angels into human nature. ### Extrabiblical texts - Pr. Jos. (Prayer of Joseph): allusion, high confidence ### Translation notes - The Prayer of Joseph is a lost Jewish apocryphon known chiefly from Origen's quotations here. ### Citation (SBL) Origen, Comm. Jo. 2.188 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-188). ## Commentary on John 2.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-189 - Source: Preuschen 4:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Prayer of Joseph, Jacob calls himself Israel, an angel of God and firstborn of all living beings. ### Greek text φησὶ γοῦν ὁ Ἰακώβ· »Ὁ γὰρ λαλῶν πρὸς ὑμᾶς ἐγὼ »Ἰακὼρ καὶ Ἰσραὴλ ἄγγελος θεοῦ εἰμι ἐγὼ(?)καὶ πνεῦμα ἀρχικόν, καὶ »Ἀβραὰμ καὶ Ἰσαὰκ προεκτίσθησαν πρὸ παντὸς ἔργου· ἐγὼ δὲ Ἰακώβ, »ὁ κληθεὶς ὑπὸ ἀνθρώπων Ἰακώβ. τὸ δὲ ὄνομά μου Ἰσραήλ, ὁ κλη- »θεὶς ὑπὸ θεοῦ Ἰσραήλ, ἀνὴρ ὁρῶν θεόν, ὅτι ἐγὼ πρωτόγονος παντὸς »ζῴου ζωουμένου ὑπὸ θεοῦ«. ### English translation (Claude) At any rate Jacob says: “For I who speak to you, Jacob and Israel, am an angel of God and a ruling spirit; and Abraham and Isaac were created before every work. But I am Jacob, who was called Jacob by men, but my name is Israel, who was called Israel by God, a man seeing God, because I am the firstborn of every living being given life by God.” ### Extrabiblical texts - Pr. Jos. frag. A (Prayer of Joseph): quotation, high confidence ### Translation notes - The quotation is from the Prayer of Joseph (fragment A). The digital text reads Ἰακώρ for Ἰακώβ and has a stray “(?)”. “A man seeing God” is the ancient etymology of Israel. ### Citation (SBL) Origen, Comm. Jo. 2.189 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-189). ## Commentary on John 2.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-190 - Source: Preuschen 4:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Prayer of Joseph retells Jacob's wrestling as a contest between the angel Israel and the angel Uriel. ### Greek text καὶ ἐπιφέρει· »Ἐγὼ δὲ ὅτε ἠρχόμην »ἀπὸ Μεσοποταμίας τῆς Συρίας, ἐξῆλθεν Οὐριὴλ ὁ ἄγγελος τοῦ θεοῦ, καὶ εἶπεν ὅτι κατέβην ἐπὶ τὴν γῆν καὶ κατεσκήνωσα ἐν ἀνθρώποις, »καὶ ὅτι ἐκλήθην ὀνόματι Ἰακώβ· ἐξήλωσε καὶ ἐμαχέσατό μοι. καὶ »ἐπάλαιε πρός με, λέγων προτερήσειν ἐπάνω τοῦ ὀνόματός μου τὸ »ὄνομα αὐτοῦ καὶ τοῦ πρὸ παντὸς ἀγγέλου. καὶ εἶπα αὐτῷ τὸ ὄνομα »αὐτοῦ καὶ πόσος ἐστὶν ἐν υἱοῖς θεοῦ· Οὐχὶ σὺ Οὐριὴλ ὄγδοος ἐμοῦ, »κἀγὼ Ἰσραὴλ ἀρχάγγελος δυνάμεως κυρίου καὶ ἀρχιχιλίαρχός εἰμι ἐν υἱοῖς θεοῦ; οὐχὶ ἐγὼ Ἰσραὴλ ὁ ἐν προσώπω̣ θεοῦ λειτουργὸς πρῶτος, καὶ ἐπεκαλεσάμην ἐν ὀνόματι ἀσβέστῳ τὸν θεόν μου;« ### English translation (Claude) And he adds: “And when I was coming from Mesopotamia of Syria, Uriel the angel of God came out and said that I had come down to earth and had dwelt among men, and that I had been called by the name Jacob. He was envious and fought with me and wrestled with me, saying that his name would be above my name and that of the angel before all. And I told him his name and what rank he has among the sons of God: ‘Are you not Uriel, the eighth after me, and I Israel, archangel of the power of the Lord and chief captain among the sons of God? Am I not Israel, the first minister before the face of God, and did I not call upon my God by the unquenchable name?’” ### Scripture references - Gen 32:24–30: allusion, medium confidence ### Extrabiblical texts - Pr. Jos. frag. A (Prayer of Joseph): quotation, high confidence ### Translation notes - The quotation continues the Prayer of Joseph (fragment A); compare Gen 32:24–30 and Gen 33:18. ### Citation (SBL) Origen, Comm. Jo. 2.190 (Preuschen 4:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-190). ## Commentary on John 2.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-191 - Source: Preuschen 4:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Jacob was an angel before birth, this may solve the problem of God's choice of Jacob over Esau. ### Greek text εἰκὸς γὰρ Τούτων ἀληθῶς ὑπὸ τοῦ Ἰακὼβ λεγομένων καὶ διὰ τοῦτο ἀναγεγραμ- μένων, καὶ τὸ »Ἐν κοιλίᾳ ἐπτέρνισε τὸν ἀδελφὸν αὐτοῦ « συνετῶς γεγονέναι. ἐπίστησον δὲ εἰ τὸ διαβόητον περὶ Ἰακὼρ καὶ Ἠσαῦ καὶ Ἠσαῦ ζήτημα λύσιν ἔχει, ἐπεὶ »μήπω γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων » ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη ὅτι ‘Ο μείζων δουλεύσει τῷ ἐλάσσονι, »καθάπερ γέγραπται· Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα( » τί οὐν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο«. μήπω δὲ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνʼ ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη.] ### English translation (Claude) For it is likely, if these things were truly said by Jacob and for this reason written down, that “In the womb he took his brother by the heel” also came about with understanding. And consider whether the celebrated question about Jacob and Esau has a solution, since “though they were not yet born and had done nothing good or bad, in order that God's purpose according to election might stand, not from works but from him who calls, it was said, ‘The greater will serve the lesser,’ as it is written, ‘Jacob I loved, but Esau I hated.’ What then shall we say? Is there injustice with God? By no means.” ### Scripture references - Hos 12:3: quotation, high confidence - Rom 9:11–14: quotation, high confidence - Gen 25:23: allusion, high confidence - Mal 1:2–3: allusion, high confidence ### Extrabiblical texts - Pr. Jos. (Prayer of Joseph): allusion, medium confidence ### Translation notes - The quotations are Hos 12:3 LXX and Rom 9:11–14 (quoting Gen 25:23 and Mal 1:2–3). The digital text repeats part of the Romans quotation at the end, which the editor deletes; it is left out. ### Citation (SBL) Origen, Comm. Jo. 2.191 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-191). ## Commentary on John 2.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-192 - Source: Preuschen 4:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only deeds before this life explain God's justice toward Esau; so John may well have been an angel who took a body. ### Greek text οὐ κατατρεχόντων οὖν ἡμῶν ἐπὶ τὰ προ τοῦ βίου τούτου ἔργα, πῶς ἀληθὲς τὸ μὴ εἶναι ἄδικον παρὰ θεῷ τοῦ μείζονος δουλεύντος τῷ ἐλάττονι καὶ μισουμένου, πρὶν ποιῆσαι τὰ ἄξια τοῦ δουλεύειν καὶ τὰ ἄξια τοῦ μισεῖσθαι; ἐπὶ πλεῖον δὲ παρεξέβημεν παραλαβόντες τὸν περὶ Ἰακὼρ λόγου, καὶ μαρτυράμενοι ἡμῖν οὐκ εὐ- καταφρόνητον γραφήν, ἴνα πιστικώτερος ὁ περὶ Ἰωάννου γένηται λόγος, κατασκευάζων αὐτόν, κατὰ τὴν τοῦ Ἡσαΐου φωνήν, ἄγγελον ὄντα ἐν σώματι γεγονέναι ὑπὲρ τοῦ μαρτυρῆσαι τῷ φωτί. καὶ ταῦτα μὲν περὶ Ἰωάννου τοῦ ἀνθρώπου. ### English translation (Claude) If, then, we do not have recourse to works before this life, how is it true that there is no injustice with God when the greater serves the lesser and is hated before he has done what deserves servitude and what deserves hatred? We have digressed at some length in taking up the account of Jacob and in calling to witness a writing not to be despised, so that the account of John might be more convincing, establishing, according to the voice of Isaiah, that he was an angel who came to be in a body in order to testify to the light. So much, then, about John the man. ### Scripture references - Rom 9:12–14: allusion, high confidence - Mal 3:1: allusion, medium confidence - John 1:7: allusion, high confidence ### Extrabiblical texts - Pr. Jos. (Prayer of Joseph): allusion, medium confidence ### Translation notes - The allusions are Rom 9:12–14 and Mal 3:1 (Origen names Isaiah, as Mark 1:2 does). Origen's appeal to deeds before this life belongs to his doctrine of the pre-existence of souls, later rejected by the church. ### Citation (SBL) Origen, Comm. Jo. 2.192 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-192). ## Commentary on John 2.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-193 - Source: Preuschen 4:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As voice differs from word, John the voice differs from Christ the Word. ### Greek text Ἡγοῦμαι δὲ ὅτι ὥσπερ ἐν ἡμῖν φωνὴ καὶ λόγος διαφέρει, δυναμένης μέντοι γἐ ποτε φωνῆς τῆς μηδὲν σημαινούσης προφέρεσθαι χωρὶς λόγου, οἴου τε δὲ ὄντος καὶ λόγου χωρὶς τῷ νῷ ἀπαγγέλλεθαι φωνῆς, ὡς ἐπὰν ἐν ἑαυτοῖς διεξοδεύωμεν, οὕτω τοῦ σωτῆρος κατά τινα ἐπίνοιαν ὅντος λόγου διαφέρει τούτου ὁ Ἰωάννης, ὡς πρὸς τὴν ἀναλογίαν τοῦ χριστοῦ τυχγάνοντος λόγου φωνὴ ὤν. ### English translation (Claude) I think that, just as in us voice and word differ (for a voice that signifies nothing can sometimes be uttered without a word, and a word can be expressed to the mind without a voice, as when we reason within ourselves), so, since the Savior in one aspect is Word, John differs from him, being a voice by analogy with Christ, who is Word. ### Scripture references - John 1:23: allusion, high confidence ### Translation notes - “Aspect” renders ἐπίνοια. ### Citation (SBL) Origen, Comm. Jo. 2.193 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-193). ## Commentary on John 2.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-194 - Source: Preuschen 4:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John is the voice; his father Zechariah lost his voice until John was born. ### Greek text ἐπὶ τοῦτο δέ με προκαλεῖται αὐτὸς ὁ Ἰωάννης, ὅστις ποτὲ εἴη, πρὸς τοὺς πυνθανομένους ἀποκρινόμενος· »Ἐγὼ φωνὴ βοῶντος ἐν τῇ »ἐγήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.. καὶ τάχα διὰ τοῦτο ἀπιστήσας ὁ Ζαχαρίας τῇ γενέσει τῆς δεικνυούσης τὸν λόγον τοῦ θεοῦ φωνῆς ἀπόλλυσι τὴν φωνήν, λαμβάνων αὐτήν, ὅτε γεννᾶται ἡ πρόδρομος τοῦ λόγου φωνή. ἐνωτί- σασθαι γὰρ δεὶ φωνήν, ἵνα μετὰ ταῦτα ὁ νοῦς τὸν δεικνύμενον ὑπὸ τῆς φωνῆς λόγον δέξασθαι δυνηθῇ. ### English translation (Claude) John himself, whoever he may be, invites me to this, when he answers those who questioned him, “I am the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” And perhaps for this reason Zechariah, disbelieving in the birth of the voice that points to the Word of God, loses his voice, receiving it back when the voice, forerunner of the Word, is born. For one must hear a voice so that afterward the mind may be able to receive the Word pointed out by the voice. ### Scripture references - John 1:23: quotation, high confidence - Isa 40:3: allusion, high confidence - Luke 1:20: allusion, high confidence - Luke 1:64: allusion, high confidence ### Translation notes - The quotations and allusions are John 1:23 (Isa 40:3), Luke 1:20, and Luke 1:64. ### Citation (SBL) Origen, Comm. Jo. 2.194 (Preuschen 4:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-194). ## Commentary on John 2.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-195 - Source: Preuschen 4:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, the voice, came first, pointed out Christ, and baptized him, as a voice presents a word. ### Greek text διόπερ καὶ ὀλίγῳ πρεσβύτερος κατὰ τὸ γεννᾶσθαι ὁ Ἰωάννης ἐστὶ τοῦ χριστοῦ· φωνῆς γὰρ πρὸ λόγου ἀντιλαμβανόμεθα. ἀλλὰ καὶ δείκνυσι τὸν χριστὸν ὁ Ἰωάννης· φωνῇ γὰρ παρίσταται ὁ λόγος. ἀλλὰ καὶ βαπτίζεται ὑπὸ Ἰωάννου ὁ χριστός, ὁμολογοῦντος χρείαν ἔχειν ὑπʼ αὐτοῦ βαπτισθῆναι· ἀνθρώ- ποις γὰρ ὑπὸ φωνῆς καθαίρεται λόγος, τῇ φύσει τοῦ λόγου καθαίροντος πᾶσαν τὴν σημαίνουσαν φωνήν. καὶ ἁπαξαπλῶς ὅτε Ἰωάννης τὸν χριστὸν δείκνυσιν, ἄνθρωπος θεὸν δείκνυσι καὶ σωτῆρα τὸν ἀσώματον, καὶ φωνὴ τὸν λόγον. ### English translation (Claude) That is why John is a little older than Christ in birth, for we perceive a voice before a word. But also John points out Christ, for the Word is presented by a voice. And Christ is baptized by John, who confesses that he needs to be baptized by him; for among men the word is purified by a voice, though by the nature of the Word it purifies every voice that signifies. And, in short, when John points out Christ, a man points out God and the bodiless Savior, and a voice points out the Word. ### Scripture references - Luke 1:36: allusion, medium confidence - John 1:29: allusion, high confidence - Matt 3:13–14: allusion, high confidence ### Translation notes - The allusions are Luke 1:36, John 1:29, and Matt 3:13–14. ### Citation (SBL) Origen, Comm. Jo. 2.195 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-195). ## Commentary on John 2.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-196 - Source: Preuschen 4:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The names John and Zechariah matter, as the story of John's naming shows. ### Greek text Χρήσιμον δʼ ἄν εἴη, ὥσπερ ἐπὶ πολλῶν ἡ τῶν ὀνομάτων ἐνάρεια, οὕτω καὶ ἐπὶ τοῦ τόπου τούτου τὸ ἰδεῖν ὅ τι σημαίνει ὁ Ἰωάννης καὶ ὁ Ζαχαρίας. καὶ γὰρ ὡς ὄντος τινὸς οὐκ εὐκαταφρονήτου κατὰ τὴν τοῦ ὀνόματος θέσιν, οἱ μὲν συγγενεῖς Ζα- χαρίαν αὐτὸν καλεῖσθαι βούλονται, ξενιζόμενοι ἐπὶ τῷ βούλεσθαι τὴν Ἐλισάβατ Ἰωάννην αὐτὸν ὀνομάζειν· ὁ δὲ Ζαχαρίας γράψας τὸ » Ἰωάν»νης ἔσται ὄνομα αὐτῷ « ἀπολύεται τῆς ἐπιπόνου σιωπῆς. ### English translation (Claude) It would be useful, just as with many names their meaning is instructive, to see also in this passage what John and Zechariah signify. For as if there were something not to be despised in the giving of the name, the relatives want him to be called Zechariah, surprised that Elizabeth wants to name him John; and Zechariah, writing, “His name will be John,” is released from his painful silence. ### Scripture references - Luke 1:59–64: allusion, high confidence - Luke 1:63: quotation, high confidence ### Translation notes - The allusion and quotation are Luke 1:59–64. The digital text reads ἐνάρεια (for ἐνέργεια, “force, meaning”) and Ἐλισάβατ. ### Citation (SBL) Origen, Comm. Jo. 2.196 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-196). ## Commentary on John 2.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-197 - Source: Preuschen 4:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John means “grace,” Zechariah “remembrance,” and Elizabeth “oath of my God” or “seventh of my God.” ### Greek text εὕρομεν τοίνυν ἐν τῇ ἑρμηνείᾳ τῶν ὀνομάτων [ Ἰωάννης] τὸ »Ἰωὰ ν « χωρὶς τοῦ »ης« μεταλαμβανόμενον, ὅπερ ταὐτὸν οἴόμεθα εἶναι τῷ » Ἰωάννης «· ἐπεὶ καὶ ἄλλα ἡ καινὴ διαθήκη Ἑβραίων ὀνόματα ἐξελλήνισε, χαρακτῆρι αὐτὰ εἰποῦσα ἑλληνικῷ, ὥσπερ ἀντὶ »Ἰακὼβ« »Ἰάκωβος«, καὶ ἀντὶ »Συμεὼν« Σίμων( »Ζαχαρίας« δὲ »μνήμη « εἶναι λέγεται, ἡ δὲ »Ἐλισάβετ« »θεοῦ μου ὅρκος« ἢ θεοῦ μου ἑβδομάς«. ### English translation (Claude) We found, then, in the interpretation of names that “Joan,” without the “-es,” is rendered [“grace”], which we think is the same as “Joannes” (John), since the New Testament has hellenized other Hebrew names as well, giving them a Greek form, such as “Jacobos” for “Jacob,” and “Simon” for “Symeon.” And “Zechariah” is said to mean “remembrance,” and “Elizabeth” “oath of my God” or “seventh of my God.” ### Translation notes - The etymologies come from the onomastica (lists of Hebrew names) that Origen used. The word “grace” (χάρις), implied by 2.198, has fallen out of the digital text after “μεταλαμβανόμενον”; it is supplied in square brackets. The editor deletes Ἰωάννης after “interpretation of names”. ### Citation (SBL) Origen, Comm. Jo. 2.197 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-197). ## Commentary on John 2.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-198 - Source: Preuschen 4:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The names show John as God's grace, born from remembrance of God's oath, to end the old covenant; the next lemma is John 1:7. ### Greek text ἀπὸ θεοῦ δὴ »χάρις« ἐκ τῆς περὶ θεοῦ »μηήμης « κατὰ τὸν τοῦ θεοῦ ἡμῶν »ὁρκον« τὸν περὶ τοὺς πατέρας ἐγεννήθη ὁ Ἰωάννης, ἑτοιμάξων »κυρίῳ λαὸνκατεσκευσμένον« ἐπὶ τέλει τῆς παλαιᾶς γενόμενος διαθήκης, διαθήκης, ἐστι σαββατισμοῦ κορωνίς· διὸ οὐ δύναται γεγεννὴσθαι ἀπὸ τῆς »ἑβδομάδος τοῦ »θεοῦ« ἡμῶν, τὴν μετὰ τὸ σάββατον ἀνάπαυσιν τοῦ σωτῆρος ἡμῶν κατὰ τὴν ἀνάπαυσιν αὐτοῦ ἐμποιοῦντος τοῖς συμμόρφοις τοῦ θανάτου αὐτοῦ Ι γεγεημένοις καὶ διὰ τοῦτο καὶ τῆς ἀναστάσεως. Ι, 7 Οὕτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ. ### English translation (Claude) From God, then, as “grace,” out of “remembrance” of God, according to our God's “oath” concerning the fathers, John was born, to prepare “for the Lord a people made ready,” coming at the end of the old covenant, which is the crown of the Sabbath-keeping. That is why he cannot have been born from the “seventh of our God,” since our Savior brings about the rest after the Sabbath, according to his own rest, in those who have been conformed to his death and for this reason also to his resurrection. John 1:7: “He came for testimony, to testify about the light, that all might believe through him.” ### Scripture references - Luke 1:72–73: allusion, high confidence - Luke 1:17: quotation, high confidence - Heb 4:9: allusion, medium confidence - Phil 3:10: allusion, medium confidence - John 1:7: quotation, high confidence ### Translation notes - The allusions are Luke 1:72–73, Luke 1:17, Heb 4:9, and Phil 3:10; John 1:7 is the next lemma. The sentence about the “seventh” is obscure and the digital text is damaged (repeated διαθήκης, stray page marker Ι, γεγεημένοις); translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 2.198 (Preuschen 4:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-198). ## Commentary on John 2.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-199 - Source: Preuschen 4:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some heretics reject the prophets' testimony, saying the Son of God needs no witnesses. ### Greek text Τῶν ἐτεροδόξων τινὲς πιστεύειν φάσκοντες εἰς τὸν χριστόν, καὶ διὰ τὸ ἀναπλάσσειν ἕτερον θεὸν παρὰ τὸν δημιουργὸν ὡς ἀκόλουθον αὐτοῖς οὐ προσιέμενοι τὴν ἐπιδημίαν αὐτοῦ ὑπὸ τῶν προφητῶν προκατηγγέλθαι, ἀνατρέπειν πειρῶνται τὰς διὰ τῶν προ- φητῶν περὶ Χριστοῦ μαρτυρίας, φάσκοντες μὴ δεῖσθαι μαρτύρων τὸν θἱὸν τοῦ θεοῦ, ἔχοντα τὸ τοῦ πιστεύεσθαι ἄξιον ἔν τε οἷς κατήγγειλε σωτηρίοις λόγους δυνάμεως πεπληρωμένοις καὶ ἐν τεραστίοις ἔργοις αὐτόθεν καταπλήξασθαι πάνθʼ ὁντινοῦν δυναμένοις. ### English translation (Claude) Some of the heterodox, who say they believe in Christ, and who, because they fabricate another God besides the Creator, consistently do not accept that his coming was foretold by the prophets, try to overturn the testimonies about Christ through the prophets, saying that the Son of God does not need witnesses, having what makes him worthy of belief both in the saving words full of power that he proclaimed and in wondrous works able by themselves to astound anyone whatever. ### Translation notes - The heterodox are the Marcionites. “Creator” renders δημιουργός. The digital text reads θἱὸν for υἱὸν. ### Citation (SBL) Origen, Comm. Jo. 2.199 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-199). ## Commentary on John 2.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-200 - Source: Preuschen 4:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics argue that Christ, greater than Moses and the prophets, needed no prophetic witness. ### Greek text καὶ φασιν· »Εἰ Μωσῆς πεπίστευται διὰ τὸν λόγον καὶ τὰς δυνάμεις, οὐ Δεηθεὶς μαρτύρων πρὸ αὐτοῦ τινων αὐτὸν καταγγειλάντων, ἀλλὰ καὶ ἕκαστος τῶν προφητῶν παρεδέχθη ὑπὸ τοῦ λαοῦ »ὡς ἀπὸ θεοῦ ἀποσταλείς, πῶς οὐχὶ μᾶλλον Μωϋσέως καὶ τῶν προφητῶν διαφέρων δύναται χωρὶς προφητῶν μαρτυ- ρούντων τὰ περὶ αὐτοῦ ἀνῦσαι ὅ βούλεται καὶ ὠφελῆσαι τὸ τῶν ἀνθρώπων γένος«; ### English translation (Claude) And they say: “If Moses was believed because of his word and his mighty works, not needing any witnesses before him to announce him, and each of the prophets too was received by the people as sent from God, how can he who is far superior to Moses and the prophets not accomplish what he wishes and benefit the human race without prophets testifying about him?” ### Translation notes - The objection is reported in the heretics' voice (“they say”). ### Citation (SBL) Origen, Comm. Jo. 2.200 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-200). ## Commentary on John 2.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-201 - Source: Preuschen 4:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics claim the prophecies were used to bind Christ to the old God rather than a new one. ### Greek text παρέλκειν οὐν οἴονται τὸ ὐπὸ προφητῶν αὐτὸν νομίζεσθαι προκατηγγέλθαι, τοῦτο πραγματευσαμένων, ὡς εἴποιεν ἂν ἐκεῖνοι, τῶν τὴν καινότητα τῆς θεότητος παραδέξασθαι τοὺς εἰς Χριστὸν πιστεύοντας οὐ βουλομένων, ἀλλὰ ἐπὶ τὸν αὐτὸν καταντῆσαι θεόν, ὅν καὶ πρὸ Ἰησοῦ Μωσῆς καὶ οἱ προφῆται ἐδίδαξαν. ### English translation (Claude) They think, then, that it is superfluous that he is thought to have been announced beforehand by the prophets, this having been contrived (as they would say) by those who did not wish believers in Christ to accept the newness of the Godhead, but to arrive at the same God whom Moses and the prophets taught even before Jesus. ### Translation notes - This is the Marcionite view of a new God revealed by Christ, distinct from the God of the Old Testament. ### Citation (SBL) Origen, Comm. Jo. 2.201 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-201). ## Commentary on John 2.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-202 - Source: Preuschen 4:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God provides many kinds of evidence, since different people are moved by different proofs. ### Greek text Λεκτέον οὖν πρὸς αὐτούς, ὅτι πολλῶν αἰτίων δυναμένων γενέσθαι προκαλουμένων εἰς τὸ πιστεύειν, ἐνίοτέ τινων ἀπὸ τῆσδε μὲν τῆς ἀποδείξεως οὐ πληττομένων, ἀπὸ ἑτέρας δέ, ἔχειν τὸν θεὸν πλείονας ἀφορμὰς ἀνθρώποις παρέχειν, ἴνα παραδεχθῇ, ὅτι θεὸς ὁ ὑπὲρ πάντα τὰ γενητὰ ἐνηνθρώπησεν. ### English translation (Claude) We must say to them, then, that since many causes can arise that summon people to believe, and some at times are not struck by this proof but by another, God is able to give human beings many occasions for accepting that God, who is above all originated things, became man. ### Citation (SBL) Origen, Comm. Jo. 2.202 (Preuschen 4:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-202). ## Commentary on John 2.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-203 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many come to faith by seeing how the prophets foretold Christ's birth, teaching, miracles, death, and resurrection. ### Greek text ἐναργῶν γοῦν ἔστιν ἰδεῖν τινας ἐκ τῶν προφητικῶν προρρήσεων εἰς θαυμασμὸν τοῦ χριστοῦ ἐρχομένους, κα- ταπληττομένους τὴν τῶν τοσούτων πρὸ αὐτοῦ προφητῶν φωνὴν συνιστᾶσαν τόπον γενέσεως αὐτοῦ καὶ χώραν χώραν καὶ ἰσχὺν διδασκαλίας, δυνάμεών τε θαυμασίων ποίησιν καὶ πάθος ἀνθρώπινον ὑπὸ ἀναστάσεως καταλυόμενον. ### English translation (Claude) At any rate one can clearly see some coming to admiration of Christ from the prophetic predictions, astounded that the voice of so many prophets before him establishes the place of his birth and his country, the power of his teaching, the working of marvelous deeds, and a human suffering undone by resurrection. ### Scripture references - Mic 5:2: allusion, low confidence ### Translation notes - The digital text repeats χώραν. ### Citation (SBL) Origen, Comm. Jo. 2.203 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-203). ## Commentary on John 2.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-204 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Miracles persuaded their witnesses, but prophecy fulfilled now convinces later generations and supports the miracles. ### Greek text καὶ τοῦτο δὲ ἐπισκεπτέον, ὅτι αἱ μὲν τεράστιοι δυνάμεις τοὺς κατὰ τὸν χρόνον τοῦ κυρίου γενομένους προκαλεῖσθαι ἐπὶ τὸ πιστεύειν ἐδύναντο, οὐκ ἔσωζον δὲ τὸ ἐμφαν- τικὸν μετὰ χρόνους πλείονας ἤδη καὶ μῦθοι εἶναι ὑπονοηθεῖσαι. πλεῖον γὰρ τῶν τότε γενομένων δυνάμεων ἰσχύει πρὸς πειθὼ ἡ νῦν συνεξ- εταζομένη ταῖς δυνάμεσι προφητείαι κἀκείνας ἀπιστεῖσθαι ὑπὸ τῶν ἐρευνώντων αὐτὰς κωλύουσα. ### English translation (Claude) And this too must be considered: the wondrous deeds could summon to faith those who lived in the Lord's time, but they did not keep their vividness after many years, and were already suspected of being myths. For prophecy, now examined together with the mighty works, has more power to persuade than the works done then, and it prevents those works from being disbelieved by those who investigate them. ### Citation (SBL) Origen, Comm. Jo. 2.204 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-204). ## Commentary on John 2.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-205 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets teach much about the Father and the Son, as the apostles do. ### Greek text τάχα δὲ αἱ προφητικαὶ μυρτυρίαι οὐ μόνον κηρύσσουσι Χριστὸν ἐλευσόμενον οὐδὲ τοῦθʼ ἡμᾶς διδάσκουσι καὶ ἄλλο οὐθέν, ἀλλὰ πολλὴν θεολογίαν σχέσιν τε πατρὸς πρὸς υἱὸν καὶ υἱοῦ πρὸς πατέρα μαθεῖν μαθεῖν οὐκ ἔλαττον ἀπὸ τῶν προφητῶν, διʼ ὡν ἀπαγγέλλουσι τὰ περὶ αὐτοῦ ἢ ἀπὸ τῶν ἀποστόλων διηγουμένων μένων τὴν μεγαλειότητα τοῦ υἱοῦ τοῦ θεοῦ. ### English translation (Claude) And perhaps the prophetic testimonies not only proclaim that Christ will come, teaching us this and nothing else, but also much theology and the relation of the Father to the Son and of the Son to the Father can be learned no less from the prophets, through what they announce about him, than from the apostles, who describe the majesty of the Son of God. ### Translation notes - The digital text repeats μαθεῖν and has διηγουμένων μένων. ### Citation (SBL) Origen, Comm. Jo. 2.205 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-205). ## Commentary on John 2.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-206 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Witnesses of Christ, like the martyrs, are honored by their witness rather than doing him a favor. ### Greek text ἔστι δὲ τολμήσαντα καὶ χωρὶς τούτων τοιοῦτόν τι εἰπεῖν, ὅτι εἰδὶ Χριστοῦ μάρτυρες τῷ μαρτυρεῖν περὶ αὐτοῦ κοσμούμενοι καὶ οὐ πάντως ἐκείνῳ τι διὰ τοῦ μαρτυρεῖν περὶ τοῦ υἱοῦ τοῦ θεοῦ καταχαριζόμενοι, ὡς ὁμολογήσαιεν ἂν πάντες περὶ τῶν ἰδώς ὀνομαζομένων μαρτύρων Χριστοῦ. ### English translation (Claude) And one may dare, even apart from these, to say something like this: there are witnesses of Christ who are adorned by bearing witness about him, and who do not by any means confer a favor on him by bearing witness about the Son of God, as all would agree concerning those specially called witnesses of Christ. ### Translation notes - “Witnesses” renders μάρτυρες, which also means “martyrs”; Origen plays on both senses (see 2.210). The digital text reads εἰδὶ and ἰδώς. ### Citation (SBL) Origen, Comm. Jo. 2.206 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-206). ## Commentary on John 2.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-207 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Foretelling Christ was a gift to the prophets, who taught earlier generations about the Son. ### Greek text τί οὐν θαυμαστόν, εἰ ὥσπερ ἐκοσμήθησαν τῷ μάρτυρες εἶναι Χριστοῦ πολλοὶ τῶν γνησίων Χριστοῦ μαθητῶν, οὕτως οἱ προφῆται τὸ προκαταγγεῖλαι Χριστὸν νοήσαντες αὐτὸν δῶρον ἀπὸ θεοῦ εἰλήφασι, διδάσκοντες οὐ μόνον τοὺς μετὰ τὴν Χριστοῦ ἐπιδημίαν, ἃ δεῖ φρονεῖν περὶ τοῦ υἱοῦ τοῦ θεοῦ, ἀλλὰ καὶ τοὺς ἐν προτέραις ἐκείνων γενεαῖς; ### English translation (Claude) What, then, is surprising if, just as many of Christ's genuine disciples were adorned by being witnesses of Christ, so the prophets, having understood that they were to announce Christ beforehand, received this as a gift from God, teaching not only those after Christ's coming what must be thought about the Son of God, but also those in the generations before them? ### Citation (SBL) Origen, Comm. Jo. 2.207 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-207). ## Commentary on John 2.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-208 - Source: Preuschen 4:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying that the prophets testified to Christ robs them of their greatest grace. ### Greek text ὥσπερ γὰρ ὁ μὴ ἐγνωκὼς τὸν υἱὸν νῦν οὐδὲ τὸν πατέρα ἔχει, οὕτω καὶ πρότερον νοητέον· διόπερ »Ἀβραὰμ ἠγαλλιάσατο, ἵνα ἤδῃ τὴν ἡμέραν »Χριστοῦ, καὶ εἶδε καὶ ἐχάρη«. ἀποστερεῖν τοίνυν βούλεται τὸν χορὸν τῶν προφητῶν χάριν τὴν μεγίστην ὁ βουλόμενος αὐτοὺς μὴ δεὶν μαρτυρεῖν περὶ Χριστοῦ· τί γὰρ ἂν καὶ ἡ προφητεία ἡ ἐξ ἐπιπνοίας ἁγίου πνεύματος εἶχε τηλικοῦτον, εἰ ὐπεξῂρητο αὐτῆς τὰ περὶ τῆς κυρίου ἡμῶν οἰκονομίας; ### English translation (Claude) For just as whoever does not now know the Son does not have the Father either, so it must be understood of earlier times too; which is why “Abraham rejoiced to see the day of Christ, and he saw it and was glad.” Whoever, then, wishes that the prophets should not have testified about Christ wishes to rob the choir of the prophets of their greatest grace. For what would prophecy from the inspiration of the Holy Spirit have had that was so great if what concerns our Lord's dispensation were removed from it? ### Scripture references - 1 John 2:23: allusion, high confidence - John 8:56: quotation, high confidence ### Translation notes - The allusion is 1 John 2:23; the quotation is John 8:56. “Dispensation” renders οἰκονομία. ### Citation (SBL) Origen, Comm. Jo. 2.208 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-208). ## Commentary on John 2.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-209 - Source: Preuschen 4:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worship before Christ was acceptable through faith in him; God calls all to be his witnesses as he and Christ are. ### Greek text ὡς γὰρ ἡ θεοσέβεια κεκόσμηται τῶν διὰ μεσίτου καὶ ἀρχιερέως καὶ παρακλήτου καὶ † ἐπιστημονικῶς προσερ- χομένων τῷ τῶν ὅλων θεῷ, σκάζουσα ἄν εἰ μὴ διὰ τῆς Πύρας τις εἰσίοι πρὸς τὸν πατέρα, οὕτως καὶ ἡ τῶν πάλαι θεοσέβεια τῇ νοήσει καὶ πίστει καὶ προσδοκίᾳ Χριστοῦ ἱερὰ ἠν καὶ παρὰ θεῷ ἀποδεκτή· ἐπεὶ τετηρήκαμεν ὅτι ὁ θεὸς μάρτυς εἶναι ὁμολογεῖ, καὶ περὶ τοῦ χριστου το αυτο απφαινεται, παντας επι το μιμητας αυτου και του χριστοῦ γενέσθαι παρακαλῶν, κατὰ τὸ μαρτυρεῖν αὐτούς, οἶς χρὴ μαρτυρεῖν· φησὶ γάρ· »Γένεσθέ μοι μάρτυρες, κἀγὼ μάρτυς, λέγει κύριος ὁ θεός, καὶ ὁ παῖς ὅν ἐξελεξάμην». ### English translation (Claude) For just as the worship of God is adorned in those who approach the God of the universe through a mediator and high priest and Advocate and … knowingly, and would limp if one did not enter to the Father through the door, so also the worship of God of the men of old was holy and acceptable to God through the understanding of, faith in, and expectation of Christ. For we have observed that God confesses himself a witness, and declares the same of Christ, calling all to become imitators of him and of Christ by bearing witness to what they ought; for he says: “Become my witnesses, and I am a witness, says the Lord God, and the servant whom I have chosen.” ### Scripture references - 1 Tim 2:5: allusion, high confidence - Heb 4:14: allusion, medium confidence - 1 John 2:1: allusion, medium confidence - John 10:9: allusion, high confidence - Isa 43:10: quotation, high confidence ### Translation notes - The allusions are 1 Tim 2:5, Heb 4:14, 1 John 2:1, and John 10:9; the quotation is Isa 43:10 LXX. The editor marks the text as corrupt (†) before “knowingly”; part of the section is unaccented in the digital text. ### Citation (SBL) Origen, Comm. Jo. 2.209 (Preuschen 4:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-209). ## Commentary on John 2.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-210 - Source: Preuschen 4:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone who testifies to truth is a witness, but the church now reserves “martyr” for those who shed their blood. ### Greek text πᾶς δὲ ὁ μαρτυρῶν τῇ ἀληθείᾳ, εἴτε λόγοις εἴτε ἔργοις εἴτε ὁπωσποτὲ ταύτῃ παριστάμενος μάρτυς‘ εὐλόγως ἂν χρηματίζοι. ἀλλʼ ἤδη κυρίως ὡς τὸ τῆς ἀδελφότητος ἔθος ἐκπλαγέντες διάθεσιν τῶν ἕως θανάτου ἀγωνισαμένων ὑπὲρ ἀληθείας ἢ ἀνδρείας, κυρίως μόνους μόνυς »μάρτυρας « ὠνό- μασαν τοὺς τῇ ἐκχύσει τοῦ ἑαυτῶν αἵματος μαρτυρήσαντας τῷ τῆς θεοσεβείας μυστηρίῳ. τοῦ σωτῆρος πάντα τὸν μαρτυροῦντα τοῖς περὶ αὑτοῦ καταγγελλομένοις »μάρτυρα« ἀνομάζοντος. ### English translation (Claude) And everyone who bears witness to the truth, whether by words or by deeds or in any way whatever supporting it, would reasonably be called a “witness.” But now, properly, the custom of the brotherhood, struck with admiration at the disposition of those who have contended to death for truth or courage, has come to name as “martyrs” in the proper sense only those who have borne witness to the mystery of godliness by shedding their own blood, though the Savior names as a “witness” everyone who bears witness to what is proclaimed about him. ### Scripture references - 1 Tim 3:16: allusion, medium confidence ### Translation notes - Μάρτυς means both “witness” and “martyr”; this is one of the earliest discussions of the specialized sense. The allusion is 1 Tim 3:16. The digital text reads μόνους μόνυς. ### Citation (SBL) Origen, Comm. Jo. 2.210 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-210). ## Commentary on John 2.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-211 - Source: Preuschen 4:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apostles, martyrs, and all saints bear witness to Christ, as Jesus commanded. ### Greek text φησὶ γοῦν ἀναλαμβανόμενος τοῖς ἀποστόλοις· »Ἔσεσθέ μου μάρτυρες ἔν τε Ἰερου»σαλὴμ καὶ ἐν πάσῃ τῆ Ἰουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς«. ἔτι δὲ ὥσπερ ὁ καθαρθεὶς λεπρὸς τὸ προστεταγμένον ὑπὸ Μωσέως προσάγει δῶρον, »εἰς μαρτύριον « τοῦτο ποιῶν τοῖς μὴ πι- στεύσασιν εἰς τὸν χριστόν, οὕτως εἰς μαρτύριον τοῖς ἀπίστοις οἱ μάρτυρες μαρτυροῦσι καὶ πάντες οἱ ὅγιοι, ῳν λάμπει τὰ ἔργα »ἔμ- »προσθεν τῶν ἀνθρώπων«. πολιτεύονται Ι γὰρ παρρησιαζόμενοι έν τῷ σταυρῷ τοῦ χριστοῦ καὶ μαρτυροῦντες περὶ τοῦ ἀληθινοῦ φωτός. ### English translation (Claude) At any rate, when he was taken up, he says to the apostles: “You will be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.” Further, just as the cleansed leper brings the gift commanded by Moses, doing this “for a testimony” to those who have not believed in Christ, so the martyrs bear witness for a testimony to the unbelievers, and all the saints, whose works shine “before men.” For they live as citizens boldly in the cross of Christ and bear witness about the true light. ### Scripture references - Acts 1:8: quotation, high confidence - Matt 8:4: allusion, high confidence - Matt 5:16: quotation, high confidence ### Translation notes - The quotations and allusions are Acts 1:8, Matt 8:4, Matt 5:16, and John 1:7–9. A stray page marker “Ι” is not translated. ### Citation (SBL) Origen, Comm. Jo. 2.211 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-211). ## Commentary on John 2.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-212 - Source: Preuschen 4:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist's testimony runs from John 1:15 to 1:18. ### Greek text Καὶ Ἰωάννης τοίνυν ἦλθεν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός· ὅς μαρτυρῶν »κέκραγε λέγων«· »Ὁ ὀπίσω μου ἐρχόμε- » νος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. ὅτι ἐκ τοῦ πλη- ρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. καὶ χάριν ἀντὶ χάριτος· ὅτι »ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς θεὸς »ὁ ὤν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο«. ### English translation (Claude) And John, then, came to testify about the light; who, testifying, “cried out, saying”: “He who comes after me has come to be before me, because he was before me. For from his fullness we have all received, and grace for grace; for the law was given through Moses, grace and truth came through Jesus Christ. No one has ever seen God; the only-begotten God, who is in the bosom of the Father, he has made him known.” ### Scripture references - John 1:15–18: quotation, high confidence ### Translation notes - The quotation is John 1:15–18, with the reading “only-begotten God” in 1:18. ### Citation (SBL) Origen, Comm. Jo. 2.212 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-212). ## Commentary on John 2.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-213 - Source: Preuschen 4:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen holds that John 1:16–18 is the Baptist's speech, not the evangelist's. ### Greek text πᾶς γοῦν οὑτος ὁ λόγος ἐκ προσώπου τοῦ βαπτιστοῦ μαρτυροῦντος τῷ χριστῷ εἰρηται, ὅπερ λανθάνει τινὰς οἰομένους ἀπὸ τοῦ » Ἐκ τοῦ πληρώμα»τος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν« ἕως τοῦ »Ἐκεῖνος ἐξηγήσατο « ἐκ τοῦ προσώπου Ἰωάννου τοῦ ἀποστόλου λέγεσθαι. ### English translation (Claude) At any rate this whole passage is spoken in the person of the Baptist testifying to Christ, which escapes some, who think that from “From his fullness we have all received” to “he has made him known” is spoken in the person of John the apostle. ### Scripture references - John 1:16–18: allusion, high confidence ### Translation notes - The quotations are John 1:16 and 1:18. ### Citation (SBL) Origen, Comm. Jo. 2.213 (Preuschen 4:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-213). ## Commentary on John 2.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-214 - Source: Preuschen 4:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's second testimony was his answer to the priests and Levites from Jerusalem. ### Greek text πρὸς τῇ προ- ειρημένῃ δὲ τοῦ βαπτιστοῦ μαρτυρίᾳ, ἀρχομένῃ ἀπὸ τοῦ »Ὁ ὀπίσω »μου μου ἐρχόμενος ἔμπροσθέν μου γέγονε« καὶ ληγούσῃ εἰς τὸ »Ἐκεῖνος »ἐξηγήσατο« καὶ αὕτη ἡ μαρτυρία ἐστὶν Ἰωάννου μετʼ ἐκείνην δευ- τέρα, ὅτε πρὸς τοὺς ἀποστείλαντας ἀξ Ἰεροσολύμων ἱερεῖς καὶ Λευί- τας, Ἰουδαίων αὐτοὺς ἀποστειλάντων, ὁμολογεῖ οὐκ ἀρνούμενος τὸ ἀληθές, ὡς ἄρα οὐκ αὐτὸς εἴη ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφή- της, ἀλλὰ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης«. ### English translation (Claude) Besides the aforementioned testimony of the Baptist, beginning from “He who comes after me has come to be before me” and ending at “he has made him known,” there is this second testimony of John after it, when to the priests and Levites whom the Jews sent from Jerusalem he confesses, not denying the truth, that he was not the Christ nor Elijah nor the prophet, but “the voice of one crying in the wilderness, Make straight the way of the Lord, as Isaiah the prophet said.” ### Scripture references - John 1:19–23: quotation, high confidence ### Translation notes - The quotations and allusions are John 1:15, 1:18, and 1:19–23. The digital text repeats μου. ### Citation (SBL) Origen, Comm. Jo. 2.214 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-214). ## Commentary on John 2.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-215 - Source: Preuschen 4:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's third testimony, “among you stands one you do not know,” may point to the Word present in every rational soul. ### Greek text Μετὰ δὲ ταῦτα ἄλλη μαρτυρία τοῦ αὐτοῦ βαπτιστοῦ περὶ Χριστοῦ ἐστι, τὴν προηγουμένην αὐτοῦ ὑπόστασιν ἔτι διδάσκουσα διήκουσαν ἐπὶ πάντα τὸν κόσμον κατὰ τὰς ψυχὰς τὰς λογικάς, ὅτε φησί· »Μέσος »ὑμῶν ἕστηκεν ὅν ὑμεῖς οὐκ οἴδατε, ὐπίσω μου ἐρχόμενος, οὗ οὐκ »εἰμὶ ἄξιος ἐγὼ ἵωα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος«. καὶ ἐπίσκεψαι, εἰ διὰ τὸ έν μέσῳ τοῦ παντὸς εἶναι σώματος τὴν καρδίαν, ἐν δὲ τῇ καρδίᾳ τὸ ἡγεμονικόν, κατὰ τὸν ἐν ἑκάστῳ λόγον δύναται νοεῖσθαι τὸ »Μέσος ὑμῶν ἕστηκεν ὅν ὑμεῖς οὐκ αἴδατε«. ### English translation (Claude) After these there is another testimony of the same Baptist about Christ, teaching further his principal subsistence, which pervades the whole world in rational souls, when he says: “Among you stands one whom you do not know, coming after me, the strap of whose sandal I am not worthy to untie.” And consider whether, because the heart is in the middle of the whole body, and the ruling faculty is in the heart, “Among you stands one whom you do not know” can be understood of the word in each person. ### Scripture references - John 1:26–27: quotation, high confidence ### Translation notes - The quotation is John 1:26–27. “Subsistence” renders ὑπόστασις; “ruling faculty” renders ἡγεμονικόν, the Stoic term. ### Citation (SBL) Origen, Comm. Jo. 2.215 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-215). ## Commentary on John 2.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-216 - Source: Preuschen 4:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fourth testimony names Jesus as the Lamb of God, pointing to his suffering. ### Greek text Τετάρτη δὲ πρὸς τούτοις μαρτυρία Ἰωάννου περὶ Χριστοῦ ἤδη καὶ τὸ ἀνθρώπινον αὐτοῦ πάθος ὑπογράφουσα, ὅτε λέγει· »Ἴδε ὁ »ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. οὑτός ἐστιν »ὑπὲρ οὑ ἐγὼ εἶπον ὅτι ὀπίσω μου ἔρχεται ἀνὴρ ὅς ἔμπροσθέν μου »γέγονεν, ὅτι πρῶτός μοι· ἦν· κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανε- »ρωθῇ τῷ Ἰαραήλ, διὰ τοῦτο ἠλθον ἐγὼ ἐν ὕδατι βαπτίζων«. ### English translation (Claude) A fourth testimony of John about Christ besides these, now describing also his human suffering, is when he says: “Behold the Lamb of God, who takes away the sin of the world. This is he of whom I said, After me comes a man who has come to be before me, because he was before me; and I did not know him, but so that he might be revealed to Israel, for this reason I came baptizing with water.” ### Scripture references - John 1:29–31: quotation, high confidence ### Translation notes - The quotation is John 1:29–31. ### Citation (SBL) Origen, Comm. Jo. 2.216 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-216). ## Commentary on John 2.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-217 - Source: Preuschen 4:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fifth testimony is John's witness to the Spirit's descent on Jesus. ### Greek text Καὶ πέμπτη μαρτυρία ἀναγέγραπται κατὰ τὸ » Τεθέαμαι τὸ πνεῦμα »καταβαπῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· κἀγὼ »οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι »εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, »οὑτός ἐστιν ὁ βαπτίζων έν Πνεύματι ἁγίῳ * *. κἀγὼ ἑώρακα, καὶ »μεμαρτύρηκα κα ὅτι οὑτός ἐστιν ὁ υἱὸς τοῦ θεοῦ«. ### English translation (Claude) And a fifth testimony is recorded in the words: “I have seen the Spirit descending like a dove from heaven, and it remained on him. And I did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit.’ And I have seen and have testified that this is the Son of God.” ### Scripture references - John 1:32–34: quotation, high confidence ### Translation notes - The quotation is John 1:32–34. The editor marks a gap (* *) after “Holy Spirit”. ### Citation (SBL) Origen, Comm. Jo. 2.217 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-217). ## Commentary on John 2.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-218 - Source: Preuschen 4:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sixth testimony leads two of John's disciples to follow Jesus. ### Greek text Ἕκτον δὲ μαρτυρεῖ τῷ χριστῷ ἐπὶ δύο μαθητῶν ὁ Ἰωάννης, ὅτε ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· »Ἴδε ὁ ἁμνὸς τοῦ θεοῦ«. μεθʼ ἣν μαρτυρίαν, ἀκουσάντων τῶν δύο μαθητῶν τοῦ Ἰωάννου καὶ ἀκολουθησάτων τῷ Ἰησοῦ, στραφεὶς ὁ Ἰησοῦς καὶ θεασάμενος τοὺς δύο ἀκολουθοῦντας ἀποκρίνεται λέγων »Τί ζητεῖτε;« ### English translation (Claude) Sixth, John testifies to Christ before two disciples, when, looking at Jesus walking, he says, “Behold the Lamb of God.” After this testimony, when the two disciples of John had heard and followed Jesus, Jesus turned and, seeing the two following, answered, saying, “What are you seeking?” ### Scripture references - John 1:36–38: quotation, high confidence ### Translation notes - The quotations are John 1:36–38. ### Citation (SBL) Origen, Comm. Jo. 2.218 (Preuschen 4:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-218). ## Commentary on John 2.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-219 - Source: Preuschen 4:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After six testimonies Jesus himself speaks; “come” calls to action, “see” to contemplation. ### Greek text καὶ τάχα οὐ μάτην μετὰ ἕξ μαρτυρίας παύεται μὲν ὁ Ἰωάννης μαρτυρῶν, Ἰησοῦς δὲ κατὰ τὸ ἕβδομον προτείνει τὸ »Τί ζητεῖτε«; πρέπουσα δὲ ὠφελη- μένοις ὑπὸ τῆς Ἰωάννου μαρτυρίας ἡ φωνὴ ἀναγορεύουσα τὸν χριστὸν διδάσκαλον καὶ ὁμολογοῦσα τὸ οἰκητήριον ποθεῖν θεάσασθαι τοῦ υἱοῦ τοῦ θεοῦ· φασὶ γὰρ αὐτῷ· »Ῥαββὶ (ὅ λέγεται μεθερμηνευόμενον » Διδάσκαλε«), ποῦ μένεις‘ »; καὶ ἐπεὶ »πᾶς ὁ ζητῶν εὑρίσκει«, ζητήσασι τὴν Ἰησοῦ μονὴν τοῖς Ἰωάννου μαθηταῖς ὑποδείκνυσι, λέγων αὐτοῖς. »Ἔρχφεσθε καὶ ὄψεσθε«, τάχα διὰ τοῦ μὲν »Ἔρχεσθε« ἐπὶ τὸ πρακτικὸν κὸν αὐτοὺς παρακαλῶν, διὰ δὲ τοῦ »Ὄψυεθε« τὴν ἀκολουθοῦσαν τῇ κατορθωσιε τῶν πράξων θεωρίαν πάντως ἔσεσθαι τοῖς βουλομένοις ὑπογράφων, γινομένην ἐν τῇ τοῦ Ἰησοῦ μονῇ. ### English translation (Claude) And perhaps not without purpose, after six testimonies John stops testifying, and Jesus in the seventh place puts forward “What are you seeking?” And fitting to those who had been benefited by John's testimony is the voice that proclaims Christ as teacher and confesses a longing to see the dwelling of the Son of God; for they say to him, “Rabbi (which translated means Teacher), where are you staying?” And since “everyone who seeks finds,” he shows John's disciples, who sought Jesus' dwelling, saying to them, “Come and you will see”: perhaps by “Come” calling them to the practical life, and by “you will see” indicating that contemplation, which follows the right ordering of actions, will certainly come to those who wish it, taking place in Jesus' dwelling. ### Scripture references - John 1:38–39: quotation, high confidence - Matt 7:8: quotation, high confidence ### Translation notes - The quotations are John 1:38–39 and Matt 7:8. Origen distinguishes the practical life (πρακτικόν) and contemplation (θεωρία). The digital text has several slips (Ἔρχφεσθε, Ὄψυεθε, κατορθωσιε, πράξων). ### Citation (SBL) Origen, Comm. Jo. 2.219 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-219). ## Commentary on John 2.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-220 - Source: Preuschen 4:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples stayed with Jesus from the tenth hour, a holy number; Andrew then found his brother and told him of the Messiah. ### Greek text προὔκειτο δὲ τοῖς ζητήσασι ποῦ μένει Ἰησοῦς, ἀκολουθήσασι τῷ διδασκάλῳ καὶ θεασαμένοις, παραμεῖναι τῷ Ἰησοῦ καὶ τὴν ἡμέραν ἐκείνην συνδιατρῖψαι τῷ υἱῷ τοῦ Μοῦ. ἐπεὶ δὲ ὁ δέκατος ἀριθμὸς τετήρηται ὡς ἅγιος, οὐκ ὀλίγων μυστηρίων ἐν τῇ δεκάδι ἀνγραφομένων γεγονέναι, νοητέον οὐ μάτην καὶ ἐν τῷ εὐαγγελίῳ τὴν δεκάτην ἀναγρίαφεσθαι ὥραν τῆς τῶν Ἰω- άννου μαθητῶν παρὰ τῷ Ἰησοῦ καταγωγῆς, ὡς Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου ἦν ὅτις ὅστις ὠφεληθεὶς ἐν τῷ παραμεμενηκέναι τῷ Ἰησοῦ, εὑρὼν τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα τάχα (τάχα πρότερον οὐχ εὕρητο) φησὶν εὑρηκέναι τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον Χριστός. ### English translation (Claude) It lay before those who had sought where Jesus stays, having followed the Teacher and seen, to remain with Jesus and spend that day with the Son of God. And since the number ten is regarded as holy, not a few mysteries being recorded as having taken place in the ten, it must be understood that not without purpose the Gospel too records the tenth hour for the stay of John's disciples with Jesus. So Andrew, the brother of Simon Peter, was one who, having been benefited by staying with Jesus, found his own brother Simon (perhaps he had not been found before) and says that he has found the Messiah, which translated is Christ. ### Scripture references - John 1:39–41: allusion, high confidence ### Translation notes - The allusions are John 1:39–41. The digital text reads Μοῦ (for θεοῦ), ἀνγραφομένων, ἀναγρίαφεσθαι, and repeats ὅστις and τάχα. ### Citation (SBL) Origen, Comm. Jo. 2.220 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-220). ## Commentary on John 2.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-221 - Source: Preuschen 4:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever seeks Christ and stays with him can say, like Andrew, “We have found the Messiah.” ### Greek text ἐπεὶ γὰρ ὁ ζητῶν εὑρίσκει«, ἐζήτησε δὲ ποῦ μένει ὁ Ἰησοῦς, καὶ ἀκολουθήσας, θεωρήσας αὐτοῦ τὴν μονήν, παραμένει τῷ κυρίῳ ἐν τῇ δεκάτῃ ὥρᾳ καὶ εὑρίσκει τὸν υἱὸν τοῦ θεοῦ, τὸν λόγον καὶ τὴν σοφίαν, βασιλεύεταί τε ὑπʼ αὐτοῦ, διὰ τοῦτό φησιν· »Εὐρήκαμεν τὸν Μεσσίαν«. αὕτη δὲ ἡ φωνὴ ὑπὸ παντὸς ἄν λέγοιτο τοῦ τὸν τοῦ θεοῦ λόγου εὑρηκότος καὶ ὑπὸ τῆς θειότητος αὐτοῦ βασιλευομέ- νου. ### English translation (Claude) For since “he who seeks finds,” and he sought where Jesus stays, and having followed and seen his dwelling, stays with the Lord in the tenth hour and finds the Son of God, the Word and Wisdom, and is ruled by him as king, for this reason he says, “We have found the Messiah.” And this word could be said by everyone who has found the Word of God and is ruled as king by his divinity. ### Scripture references - Matt 7:8: quotation, high confidence - John 1:41: quotation, high confidence ### Translation notes - The quotations are Matt 7:8 and John 1:41. ### Citation (SBL) Origen, Comm. Jo. 2.221 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-221). ## Commentary on John 2.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-222 - Source: Preuschen 4:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' look strengthened Simon, who was named Peter, “rock,” for his firmness. ### Greek text καρπὸν δὲ εὐθέως προσάγει τὸν ἀδελφὸν τῷ χριστῷ, ᾧ Σίμωνι ἐχαρίσατο ὁ Ἰησοῦς τὸ ἐμβλέψαι αὐτῷ, ὅπερ ἐστὶ διὰ τοῦ ἐμβλέψαι ἐπισκοπῆσαι καὶ φωτίσαι αὐτοῦ τὸ ἡγεμονικόν· καὶ δεδύνηται διὰ τὸ ἐμβεβλεφέναι αὐτῶ τὸν Ἰησοῦν ὁ Σίμων βεβαιωθῆναι, ὥστε τοῦ ἔργου τῆς βεβαιότητος καὶ τῆς στερρότητος ἐπώνυμος γενέσθαι καὶ κληθῆναι » Πέτρος‘. ### English translation (Claude) And at once he brings his brother to Christ as fruit, and to Simon Jesus graciously granted that he looked at him, which is, through looking, to visit and enlighten his ruling faculty. And through Jesus' having looked at him, Simon was able to be made firm, so that he became named after the work of firmness and solidity and was called “Peter.” ### Scripture references - John 1:42: allusion, high confidence ### Translation notes - The allusion is John 1:42. “Peter” (Πέτρος) resembles πέτρα, “rock”. ### Citation (SBL) Origen, Comm. Jo. 2.222 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-222). ## Commentary on John 2.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-223 - Source: Preuschen 4:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen explains why he surveyed all of John's testimonies and their fruit. ### Greek text Ἀλλʼ ἐρεῖ τις, τί δήποτε προκειμένου διηγήσασθαι τὸ »Οὑτος ἦλθεν Ι εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός« πάντα ταῦτα διεξεληλύθαμεν; λεκτέον δέ, ὅτι ἔδει παραστῆσαι τὰς μαρτυρίας τοῦ Ἰωάννου τὰς περὶ τοῦ φωτός, καὶ τὴν τάξιν αὐτῶν ἐκθέσθαι τήν τε ἀκολουθήσασαν οἷς ἐμαρτύρησεν ὠφέλειαν. γενομένην μετὰ τὴν Ἰωάννου μαρτυρίαν ἀπὸ τοῦ Ἰησοῦ, ἴνα τὸ ἀνύσιμον τῆς Ἰωάννου μαρτυρίας δηλωθῇ. ### English translation (Claude) But someone will say: why ever, when the task was to explain “He came for testimony, to testify about the light,” have we gone through all these things? We must say that it was necessary to present John's testimonies about the light, and to set out their order and the benefit from Jesus that followed for those to whom he testified, which came after John's testimony, so that the effectiveness of John's testimony might be shown. ### Scripture references - John 1:7: quotation, high confidence ### Translation notes - The quotation is John 1:7. A stray page marker “Ι” is not translated. ### Citation (SBL) Origen, Comm. Jo. 2.223 (Preuschen 4:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-223). ## Commentary on John 2.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-224 - Source: Preuschen 4:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John witnessed to Christ from the womb, went before him even in death, and points to his second coming. ### Greek text καὶ πρὸ τῶν ἐνταῦθα δὲ μαρτυριῶν ἡ ἐν τῇ ἀγαλλιάσει σκίρτησις τοῦ βαπτιστοῦ ἐν τῇ κοιλίᾳ τῆς Ἐλισάβετ ἐπὶ τῷ ἀσπασμῷ τῆς Μαρίας μαρτυρία περὶ Χριστοῦ ἠν, μαρτυροῦν- τος τῇ θειότητι τῆς συλλήψεως καὶ γενέσεως αὐτοῦ. καὶ τί γὰρ ἢ πανταχοῦ μάρτυς καὶ πρόδρομος τοῦ Ἰησοῦ ἐστιν ὁ Ἰωάννης, προλαμβάνων τὴν γένεσιν αὐτοῦ καὶ πρὸ ὀλίγου τοῦ θανάτου ἀποθνήσκων τοῦ υἱοῦ τοῦ θεοῦ, ἵνα μὴ μόνον τοῖς έν γενέσει ἀλλὰ καὶ τοῖς προσδοκῶσι τὴν διὰ Χριστοῦ ἀπὸ θανάτου ἐλευθερίαν πρὸ τοῦ χριστοῦ ἐπιδημῶν, πανταχοῦ ἑτοιμάσῃ κυρίῳ λαὸν κατεσκευασμένον; φθάνει δὲ καὶ ἐπὶ τὴν δευτέραν Χριστοῦ παρουσίαν καὶ θειοτέραν ἡ Ἰωάννου μαρτυρία· »Εἰ γὰρ θέλετε, φησί, δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων »ἔρχεσθαι. ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω«. ### English translation (Claude) And before the testimonies here, the Baptist's leaping for joy in Elizabeth's womb at Mary's greeting was a testimony about Christ, testifying to the divinity of his conception and birth. And indeed, is John not everywhere the witness and forerunner of Jesus, anticipating his birth and dying a little before the death of the Son of God, so that, coming before Christ not only to those in the world but also to those awaiting freedom from death through Christ, he might everywhere prepare for the Lord a people made ready? And John's testimony reaches also to the second and more divine coming of Christ: “For if you are willing,” he says, “to accept it, he is Elijah who is to come. He who has ears to hear, let him hear.” ### Scripture references - Luke 1:41–44: allusion, high confidence - Luke 1:17: allusion, high confidence - Matt 11:14–15: quotation, high confidence ### Translation notes - The allusions and quotations are Luke 1:41–44, Luke 1:17, and Matt 11:14–15. The idea that John preceded Christ among the dead is Origen's. ### Citation (SBL) Origen, Comm. Jo. 2.224 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-224). ## Commentary on John 2.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-225 - Source: Preuschen 4:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks why John testified specifically about the light rather than about Christ's other titles. ### Greek text Οὔσης δὲ ἀρχῆς, ἐν ᾗ ὁ λόγος (ἥντινα σοφίαν εἶναι ἀπὸ τῶν Παροιμιῶν ἀπεδείξαμεν), ὄντος δὲ καὶ τοῦ λόγου, γενομένης τε ἐν τούτῳ ςωῆς, τῆς τε ζωῆς τυγχανούσης φωτὸς ἀνθρώπων, ζητῶ τί δήποτε ὁ γενόμενος »ἄνδρωπος ἀπεσταλμένος παρὰ θεοῦ, ᾧ ὄνομα Ἰωάννης, ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός‘. ### English translation (Claude) Since there is a beginning, in which the Word is (which we showed from Proverbs to be wisdom), and there is also the Word, and life came to be in him, and the life is the light of men, I ask why ever the “man sent from God, whose name was John, came for testimony, to testify about the light.” ### Scripture references - John 1:6–7: quotation, high confidence - John 1:1–4: allusion, high confidence - Prov 8:22: allusion, medium confidence ### Translation notes - The quotations are John 1:6–7; the allusions are John 1:1–4 and Prov 8:22. ### Citation (SBL) Origen, Comm. Jo. 2.225 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-225). ## Commentary on John 2.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-226 - Source: Preuschen 4:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John testified to the light because people in darkness need light. ### Greek text διὰ τί γοῦν οὐχ »ἵνα μαρτυρήσῃ περὶ τῆς ζωῆς«, ἢ »ἵνα μαρτυρήσῃ περὶ τοῦ λόγους«, ἢ Μερὶ τῆς αρχῆς«, ἢ ὁποιασδήποτε ἄλλης ἐπινοίας τοῦ χριστοῦ; ἐπίσκεψαι δὲ εἰ μή, ἐπεὶ »ὁ λαὸς ὁ καθήμενος ἐν σκότῳ »φῶς εἶδε μέγα«, καὶ ἐπεὶ »τὸ φῶς έν τῇ σκοτίᾳ φαίνε« μὴ καταλαμβανόμενον ὑπʼ αὐτῆς, οἱ έν ἐν σκότῳ τυγχάνοντες δέονται φωτός, τοῦτʼ ἔστιν οἱ ἀνθρωποι. ### English translation (Claude) Why, at any rate, not “to testify about the life,” or “to testify about the Word,” or “about the beginning,” or any other aspect of Christ? Consider whether it is because “the people sitting in darkness saw a great light,” and because “the light shines in the darkness” and is not overcome by it: those in darkness, that is, human beings, need light. ### Scripture references - Isa 9:2 (9:1 LXX): quotation, high confidence - Matt 4:16: quotation, high confidence - John 1:5: quotation, high confidence ### Translation notes - The quotations are Isa 9:2 (as in Matt 4:16) and John 1:5. “Aspect” renders ἐπίνοια. ### Citation (SBL) Origen, Comm. Jo. 2.226 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-226). ## Commentary on John 2.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-227 - Source: Preuschen 4:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We do not yet fully share in Christ's life, which is hidden with him in God until he is revealed. ### Greek text εἰ γὰρ τὸ φῶς τῶν ἀνθρώπων ἐν τῇ σκοτίᾳ φαίνει«, ἔνθα οὐδαμῶς ἐνέργεια σκοτίας τυγχάνει, τυγχάνει, ἐπινοιῶν τοῦ χριστοῦ κοινωνήσομεν, νῦν κυρίως καὶ κατὰ τὸ ἀκριβὲς οὐ μετέχοντες αὐτῶν. Πῶς γὰρ μετέχομεν ζωῆς οἱ ἔτι τὸ σῶμα τοῦ θανάτου περικείμενοι, ὡν ἡ ζωὴ »κέδρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ«; ὅταν γὰρ ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ἡμεῖς σὺν αὐτῷ φανερωθησόμεθα ἐν δόξῃ, οὐχ ### English translation (Claude) For if the light of men “shines in the darkness,” … where there is no activity of darkness at all, we shall share in the aspects of Christ, not now sharing in them properly and precisely. For how do we who are still clothed with the body of death share in life, we whose life “is hidden with Christ in God”? For when Christ, our life, is revealed, then we too will be revealed with him in glory. It was not ### Scripture references - John 1:5: quotation, high confidence - Rom 7:24: allusion, medium confidence - Col 3:3–4: quotation, high confidence ### Translation notes - The quotations and allusions are John 1:5, Rom 7:24, and Col 3:3–4. Words appear to be lost after “shines in the darkness” (perhaps “when we come to the place”); the digital text also repeats τυγχάνει and reads κέδρυπται. The sentence continues in 2.228. ### Citation (SBL) Origen, Comm. Jo. 2.227 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-227). ## Commentary on John 2.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-228 - Source: Preuschen 4:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John could not testify to the hidden life, nor to the divine Word as such, but to the light. ### Greek text οἷόν τε οὖν ἦν τὸν ἐλθόντα μαρτυρῆσαι περὶ τῆς ζωῆς τῆς ἔτι κρυπτομένης σὺν τῷ χριστῷ ἐν τῷ θεῷ· ἀλλʼ οὐδὲ ἠλθεν εἰς μαρτυρίαν, ἕνα μαρτυρήσῃ περὶ τοῦ λόγου, λόγον ἡμῶν νοούντων τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν καὶ θεὸν λόγου· ἐπὶ γῆς γὰρ »ὁ λόγος σὰρξ ἐγένετο«. καὶ ἦν ἂν μαρτυρίαι εἰ καὶ ἐδόκει περὶ περὶ τοῦ λόγου κυρίως ἂν λεχθησομένη ἡ περὶ λόγου γενομένου σαρκός, οὐχὶ δὲ λόγου θεοῦ· διόπερ οὐκ ἦλθεν, ἴνα μαρτυρήσῃ περὶ τοῦ λόγου. ### English translation (Claude) possible, then, for the one who came to testify about the life that is still hidden with Christ in God; but neither did he come for testimony, to testify about the Word, understanding by the Word the one in the beginning with God and God the Word; for on earth “the Word became flesh.” And even if there seemed to be a testimony about the Word, it would properly be said to be about the Word become flesh, not about the Word of God; that is why he did not come to testify about the Word. ### Scripture references - Col 3:3: allusion, high confidence - John 1:1: allusion, high confidence - John 1:14: quotation, high confidence ### Translation notes - The quotations and allusions are Col 3:3, John 1:1, and John 1:14. The digital text reads μαρτυρίαι and repeats περὶ. ### Citation (SBL) Origen, Comm. Jo. 2.228 (Preuschen 4:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-228). ## Commentary on John 2.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-229 - Source: Preuschen 4:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before Christ's second coming John or Elijah may testify to Christ's life, Word, and wisdom; Book 2 ends here. ### Greek text πῶς δὲ μαρτυρία ἐδύνατο γίνεσθαι περὶ τῆς σοφίας τοῖς, κα/ν δοκῶσιν ἐγνωκέναι οὐ τὸ καθαρῶς ἀληθὲς κατανοοῦσιν ἀλλὰ βλέπουσι διʼ ἐσόπτρου καὶ ἐν ἐναἰνίγματ“; εἰκὸς μέντοι γε πρὸ τῆς δευτέρας καὶ θειοτέρας Χριστοῦ ἐπιδημίας ἐλεύσεσθαι μαρτυρήσοντα τὸν Ἰωάννην ἢ Ἠλίαν περὶ ζωῆς πρὸ ὀλίγου τοῦ χριστὸν φανερωθήσεσθαι, τὴν ζωὴν ἡμῶν, καὶ τότε μαρτυρήσειν περὶ τοῦ λόγου, παραστήσειν τε τὸ περὶ τῆς σοφίας μαρτύριον. βα- σάνου δὲ δεῖται, εἰ ἐνεστιν οἷον ἡ Ἰωάννου μαρτυρία πρόδρομος ἑκάστῃ τῶν τοῦ χριστοῦ ἐπινοιῶν. ταῦτα μὲν εἰς τὸ »Οὑτος ἠλθεν »εἰς μαρτυρίαν, ἴνα μαρτυρήσῃ περὶ τοῦ φωτός‘. ἐξῆς δὲ ἐπισκεπτέον, τί δεῖ νοεῖν εἰς τὸ »Ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ«. ### English translation (Claude) And how could testimony about wisdom be given to those who, even if they seem to know, do not perceive the pure truth but see through a mirror and in a riddle? It is likely, however, that before the second and more divine coming of Christ, John or Elijah will come to testify about the life shortly before Christ, our life, is revealed, and then will testify about the Word and present the testimony about wisdom. It needs testing whether John's testimony is, as it were, a forerunner for each of Christ's aspects. So much for “He came for testimony, to testify about the light.” Next we must consider what must be understood of “that all might believe through him.” ### Scripture references - 1 Cor 13:12: allusion, high confidence - Mal 4:5 (3:23 LXX): allusion, medium confidence - Col 3:4: allusion, high confidence - John 1:7: quotation, high confidence ### Translation notes - The allusions and quotations are 1 Cor 13:12, Mal 4:5 (3:23 LXX), Col 3:4, and John 1:7. What survives of Book 2 ends here. ### Citation (SBL) Origen, Comm. Jo. 2.229 (Preuschen 4:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-229). ## Commentary on John 4.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-1 - Source: Preuschen 4:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's rough style does not matter, since its meaning is sound, as Paul says his preaching was not in persuasive words. ### Greek text Ὀ διαιρῶν παρʼ ἑαυτῷ φωνὴν καὶ σημαινόμενα καὶ πράγματα, καθʼ ὡν κεῖται τὰ σημαινόμενα, οὐ προσκόψει τῷ τῶν φωνῶν σολοικισμῷ, ἐπὰν ἐρευνῶν εὑρίσκῃ τὰ πράγματα. καθʼ ὡν κεῖνται αἱ φωναί, ὑγιῆ· καὶ μάλιστα ἐπὰν ὁμολογῶσιν οἱ ἄγιοι ἄνδρες τὸν λόγον αὐτῶν καὶ τὸ κήρυγμα »οὐκ ἐν πειθοῖς σοφίας εἶναι λόγων, ἀλλʼ ἐν »ἀποδείξει πνεύματος καὶ δυνάμεωσ«. [Εἰτα εἰπὼν τὸν τοῦ εὐαγγελιστοῦ σολοικισμόν ἐπάγει.] ### English translation (Claude) Whoever distinguishes in his own mind the sound, the things signified, and the realities to which the things signified refer, will not stumble at the solecism of the words, when on inquiry he finds that the realities to which the words refer are sound; especially since the holy men confess that their word and their proclamation are “not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” [Then, having mentioned the evangelist's solecism, he goes on:] ### Scripture references - 1 Cor 2:4: quotation, high confidence ### Translation notes - The quotation is 1 Cor 2:4. This fragment of Book 4 survives in the Philocalia (ch. 4); the bracketed sentence is the excerptor's note. ### Citation (SBL) Origen, Comm. Jo. 4.1 (Preuschen 4:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-1). ## Commentary on John 4.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-2 - Source: Preuschen 4:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The treasure of divine wisdom is in the “earthen vessels” of Scripture's plain style, so that its success is shown to be God's power, not eloquence. ### Greek text Ἅτε δὲ οὐκ ἀσυνίσθητοι τυγχάνοντες οἱ ἀπόστολοι τῶν ἐν οὶ͂ς προσκόπτουσι, καὶ περὶ ἅ οὐκ ἠσχόηλνται, φασὶν ἰδιῶται ἐῖναι »τῷ λόγῳ, ἀλλʼ οὐ τῇ γνώσει«. νομιστέον γὰρ αὐτὸ οὐχ ὑπὸ Παύλου μόνον, ἀλλὰ καὶ ὑπὸ τῶν λοιπῶν ἀποστόλων λέγεσθαι ἄν. ἡμεῖς δὲ καὶ τὸ »ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἴνα »ἠ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν‘ ἐξειλήφα- μεν, »θησαυροῦ« μὲν λεγομένου τοῦ ἀλλαχόσε θησαυροῦ τῆς γνώσεως καὶ σοφίας τῆς ἀποκρύφου, »ὀστρακίνων« δὲ σκευῶν‘ τῆς εὐτελοῦς καὶ εὐκαταφρονήτου παρʼ Ἕλλησι λέξεως τῶν γραφῶν, ἀληθῶς ὑπερβολῆς δυνάμεως τοῦ θεοῦ ἐμφαινομένης. ὅτι ἴσχυσε τὰ τῆς ἀληθείας μυστήρια καὶ ἡ δύναμις τῶν λεγομένων οὐκ ἐμποδιζο- μένη ὑπὸ τῆς εὐτελοῦς φράσεως φθάσαι ἕως περάτων γῆς καὶ ὑπαγαγεῖν τῷ Χριστοῦ λόγῳ οὐ μόνον τὰ μωρὰ τοῦ κόσμου, ἀλλʼ ἔστιν ὅτε καὶ τὰ σοφὰ αὐτοῦ. βλέπομεν γὰρ τὴν κλῆσιν, οὐχ ὅτι οὐδεὶς σοφὸς κατὰ σάρκα, ἀλλʼ »ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα( ἀλλὰ καὶ »ὀφειλέτης « ἐστὶ Παῦλος καταγγέλλων τὸ εὐαγγέλιον, οὐ μόνον »βαρβάροις« παραδιδόναι τὸν λόγον, ἀλλὰ καὶ »Ἕλλησιν«, καὶ οὐ μό- νον ἀνοήτοις‘ τοῖς εὐχερέστερον συγκατατιθεμένοις, ἀλλὰ καὶ »σο- »φοῖς«· ἱκάνωτο γὰρ ὑπὸ θεοῦ »διάκονος« εἶναι »τῆς καινῆς διαθήκης«, χρώμενος »ἀποδείξει πνεύματος καὶ δυνάμεως«, ἵνα ἡ τῶν πιστευόντων συγκατάθεσις »μὴ 7] ἐν σοφίᾳ ἀνθρώπων, ἀλλʼ ἐν δυνάμει »θεοῦ«. ἴσως γὰρ εἰ κάλλος καὶ περιβολὴν φράσεως ὡς τὰ παρʼ Ἕλλησι θαυμαζόενα εἶχεν ἡ γραφή, ὑπενόησεν ἄν τις οὐ τὴν ἀλή- θειαν κεκρατηκέναι τῶν ἀνθρώπων, όλλὰ τὴν ἐμφαινομένην ἀκολουθίαν καὶ τὸ τῆς φράσεως κάλλος ἐψυχαγωγηκέναι τοὺς ἀκροωμένοθς, καὶ ἠπατηκὸς αὐτοὺς προσειληφέναι. ### English translation (Claude) Since the apostles are not unaware of the points at which people stumble, and of the matters they have not studied, they say they are unskilled “in speech, but not in knowledge.” For we must suppose this would be said not by Paul alone but also by the other apostles. And we have taken “We have this treasure in earthen vessels, so that the surpassing greatness of the power may be God's and not from us” thus: “treasure” means the treasure, elsewhere mentioned, of hidden knowledge and wisdom, and “earthen vessels” the style of the Scriptures, cheap and contemptible among the Greeks, in which the surpassing greatness of God's power is truly shown, since the mysteries of the truth and the power of what is said, not hindered by the cheap diction, were able to reach the ends of the earth and to bring under the word of Christ not only the foolish things of the world but sometimes also its wise. For we see our calling: not that no one is wise according to the flesh, but “that not many are wise according to the flesh.” But Paul too, proclaiming the gospel, is a “debtor” to hand on the word not only to “barbarians” but also to “Greeks,” and not only to the “foolish,” who assent more easily, but also to the “wise”; for he had been made competent by God to be a “minister of the new covenant,” using “demonstration of the Spirit and of power,” so that the assent of believers might be “not in the wisdom of men but in the power of God.” For perhaps, if Scripture had beauty and elegance of style like the things admired among the Greeks, one might suspect that it was not the truth that had prevailed over men, but that the apparent coherence and the beauty of the style had charmed the hearers and, having deceived them, won them over. ### Scripture references - 2 Cor 11:6: quotation, high confidence - 2 Cor 4:7: quotation, high confidence - Col 2:3: allusion, high confidence - 1 Cor 1:26: quotation, high confidence - 1 Cor 1:27: allusion, high confidence - Rom 1:14: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - 1 Cor 2:4–5: quotation, high confidence ### Translation notes - The quotations are 2 Cor 11:6, 2 Cor 4:7, 1 Cor 1:26, Rom 1:14, 2 Cor 3:6, and 1 Cor 2:4–5; the allusions are Col 2:3 and 1 Cor 1:27. From the Philocalia (ch. 4). The digital text has several slips (ἀσυνίσθητοι, ἠσχόηλνται, ἱκάνωτο, θαυμαζόενα, ἀκροωμένοθς) and a stray “7]”. ### Citation (SBL) Origen, Comm. Jo. 4.2 (Preuschen 4:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-2). ## Commentary on John 5.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-1 - Source: Preuschen 4:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the preface to Book 5 Origen protests to Ambrose that writing so many books risks breaking the command of Ecclesiastes. ### Greek text Ἐπεὶ μὴ ἀρκούμενος τὸ παρὸν ἀνειληφέναι πρὸς ἡμᾶς ἔργον τῶν τοῦ θεοῦ ἐργοδιωκτῶν, καὶ ἀπόντας τὰ πολλά σοι σχολάζειν καὶ τῷ πρὸς σὲ καθήκοντι ἀξιοῖς, ἐγὼ ἐκκλίνων τὸν κάματον καὶ περιϊστάμενος τὸν παρὰ θεοῦ τῶν ἐπὶ τὸ γράφειν εἰς τὰ θεῖα ἑαυ- τοὺς ἐπιδεδωκότων κίνδυνον, συναγορεύσαιμι ἂν ἐμαυτῷ ἀπὸ τῆς γραφῆς παραιτούμενος τὸ πολλὰ ποιεῖν βιβλία· φησὶ γὰρ ἐν τῷ Ἐκκλησιαστῇ Σολομῶν· »υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά· οὐκ »ἔστι περασμὸς καὶ μελέτη πολλὴ κόπωσις σαρκός«. ἡμεῖς γάρ, εἰ μὴ ἔχοι νοῦν τινα κεκρυμμένον καὶ ἔτι ἡμῖν ἀσαφῆ ἡ προκειμένη λέξις, ἄντικρυς παραβεβήκαμεν τὴν ἐντολὴν μὴ φυλαξάμενοι ποιῆσαι βιβλία πολλά. [Εἶτα, εἰπὼν ὡς εἰς ὀλίγα τοῦ εὐαγγελίου ῥητὰ τέσσαρες αὐτῷ διηνύθησαν τόμοι, ἐπιφέρει.] ### English translation (Claude) Since, not content with having taken on the present work in our presence as one of God's taskmasters, you also demand that even when I am away I spend most of my time on you and on my duty to you, I, shrinking from the toil and trying to avoid the danger from God that besets those who have given themselves to writing on divine things, might plead my own case from Scripture in declining to make many books. For Solomon says in Ecclesiastes: “My son, beware of making many books; there is no end, and much study is a weariness of the flesh.” For we, unless the text before us has some hidden sense still unclear to us, have openly transgressed the commandment by not taking care to avoid making many books. [Then, having said that four volumes had been completed by him on a few sayings of the Gospel, he goes on:] ### Scripture references - Eccl 12:12: quotation, high confidence ### Translation notes - The quotation is Eccl 12:12 LXX. This preface survives in the Philocalia (ch. 5); the bracketed sentence is the excerptor's note. The addressee is Ambrose, Origen's patron. ### Citation (SBL) Origen, Comm. Jo. 5.1 (Preuschen 4:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-1). ## Commentary on John 5.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-2 - Source: Preuschen 4:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen considers the meaning of “beware of making many books” and the objection that the saints wrote few. ### Greek text Ὅσον γὰρ ἐπὶ τῇ λέξει δύο ση μαίνεται ἐκ τοῦ »υἱέ μου, φύ- »λαθαι τοῦ ποιῆσαι βιβλία πολλά«· ἕν μὲν ὅτι οὐ δεῖ κεκτῆσθαι βιβλία πολλά, ἕτερον δὲ ὅτι οὐ δεῖ συντάξαι βιβλία πολλά· καὶ εἰ μὴ τὸ πρῶτον, πάντως τὸ δεύτερον, εἰ δὲ τὸ δεύτερον, οὐ πάντως τὸ πρό- τερον. πλὴν ἑκατέρωθεν δόξομεν μανθάνειν, μὴ δεῖν ποιεῖν βιβλία πλείονα. ἠδυνάμην δὲ πρὸς τὸ νῦν ἡμῖν ὑποπεπτωκὸς ἱστάμενος, ἐπιστεῖλαί σοι ὡς ἀπολογίαν τὸ ῥητὸν καί, κατασκευάσας τὸ πρᾶγμα ἐκ τοῦ μηδὲ τοὺς ἁγίους πολλῶν βιβλίων συντάξεσιν ἐσχολακέναι, παύσασθαι πρὸς τὸ ἑξῆς τοῦ κατὰ τὰς συνθήκας, ἄς ἐποιησάμεθα πρὸς ἀλλήλους, ὑπαγορεύειν τὰ διαπεμφθησόμενά σοι· καὶ τάχα σὺ πληγεὶς ὑπὸ τῆς λέξεως πρὸς τὸ ἑξῆς ἂν ἡμῖν συνεχώρησας. ἀλλʼ ἐπεὶ τὴν γραφὺη εὐσυνειδότως ἐξετάξειν δεῖ, μὴ προπετῶς ἑαυτῷ καταχαριζόμενον τὸ νενοηκέναι ἐκ τοῦ ψιλὴν τὴν λέξιν ἐξειληφέναι, οὐχ ὑπομένω, μὴ τὴν φαινομένην μοι ὑπὲρ ἐμαυτοῦ ἀπολογίαν, ᾗ χρήσαιο ἄν κατʼ ἐμοῦ, εἰ παρὰ τὰς συνθήκας ποιήσαιμι, παρατιθείς, καὶ πρῶτόν γε, ἐπεὶ δοκεῖ τῇ λέξει συναγορεύειν ἡ ἱστορία, οὐδενὸς τῶν ἁγίων ἐκδεδωκότος συντάξεις πλείονας καὶ ἐν πολλαῖς βίβλοις τὸν νοῦν αὐτοῦ ἐκτιθεμένου, περὶ τούτου λεκτέον. ὁ δὲ ἐγκαλῶν μοι εἰς σύνταξιν πλειόνων ἐρχομένῳ, τὸν τηλικοῦτον Μωσέα φήσει μόνας πέντε βίβλους καταλελοιπέναι. καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγτικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἀποστόλων φησίν·] ### English translation (Claude) For as far as the wording goes, two things are signified by “My son, beware of making many books”: one, that one must not possess many books; the other, that one must not compose many books. And if not the first, certainly the second; but if the second, not necessarily the first. In either case we shall seem to learn that one must not make many books. I could, standing on what now confronts us, have sent you the text as a defense, and, establishing the matter from the fact that not even the saints spent their time composing many books, have stopped dictating, for the future, what was to be sent to you under the agreements we made with one another; and perhaps you, struck by the text, would have granted us this for the future. But since Scripture must be examined conscientiously, without rashly flattering oneself that one has understood it by taking the bare wording, I do not endure it, lest I set forth what seems to me a defense of myself that you might use against me if I acted contrary to our agreements. And first, since history seems to support the text, none of the saints having published many treatises or set out his mind in many books, we must speak about this. Whoever accuses me of going on to compose many works will say that the great Moses left only five books. [And in the fifth book of his commentaries on the Gospel according to John the same author says this about the apostles:] ### Scripture references - Eccl 12:12: quotation, high confidence ### Translation notes - The quotation is Eccl 12:12 LXX. The bracketed last sentence (“And in the fifth book …”) is not Origen's but Eusebius's introduction to his quotation in Hist. eccl. 6.25.7–10, and the German editor's source note has leaked into the digital text; it is removed as a correction. ### Citation (SBL) Origen, Comm. Jo. 5.2 (Preuschen 4:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-2). ## Commentary on John 5.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-3 - Source: Preuschen 4:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, Peter, and John wrote little: Paul a few letters, Peter one acknowledged letter, John a Gospel, Revelation, and short letters. ### Greek text Ὁ δὲ ἱκανωθεὶς διάκονος γενέσθαι τῆς καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, Παῦλος, ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραψε ν αἷς ἐδίδαξεν ἐκκλησίαις· ἀλλὰ καὶ αἷς ἔγραψεν, ἀλίγους στίχους ἐπέστειλε. Πέτρος δέ, ἐφʼ ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, ἧς πύλαι ᾄδου οὐ κατισχύσουσιν, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν. ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται γάρ. τί δεῖ περὶ τοῦ ἀνα- πεσόντος ἐπὶ τὸ στῆθος λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὅς εὐαγγέλιον ἕν καταλέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν, ἃ οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο; ἔγραψε δὲ καὶ τὴν Ἀποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς, καταλέλοιπε] κοὶ ἐπιστολὴν πάνυ ἀλίγων στίχων, ἔστω δὲ καὶ δευτέραν καὶ τρίτην, ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι ταύτας· πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι ἑκατόν … [Εἰτα ἀπαριθμησάμενος προφήτας καὶ ἀποστόλους, ὀλίγα ἑκάστου ἢ οὐδὲ ὀλίγα γράψαντος, ἐπάγει μετὰ ταῦτα·] ### English translation (Claude) But Paul, who was made competent to be a minister of the new covenant, not of the letter but of the Spirit, who fully preached the gospel from Jerusalem and round about as far as Illyricum, did not write to all the churches he taught; and to those he wrote to he sent a few lines. And Peter, on whom the church of Christ is built, against which the gates of Hades will not prevail, left one acknowledged letter; perhaps a second too, for it is disputed. What need to speak of him who leaned on Jesus' breast, John, who left one Gospel, confessing that he could have written so much that not even the world could contain it? He also wrote the Revelation, being ordered to keep silence and not to write the voices of the seven thunders. He left also a letter of very few lines, perhaps also a second and a third, since not all say that these are genuine; but both together are not a hundred lines … [Then, having listed prophets and apostles, each of whom wrote little or nothing at all, he goes on after this:] ### Scripture references - 2 Cor 3:6: allusion, high confidence - Rom 15:19: allusion, high confidence - Matt 16:18: allusion, high confidence - John 13:25: allusion, high confidence - John 21:25: allusion, high confidence - Rev 10:4: allusion, high confidence ### Translation notes - The allusions are 2 Cor 3:6, Rom 15:19, Matt 16:18, John 13:25, John 21:25, and Rev 10:4. This passage is quoted by Eusebius, Hist. eccl. 6.25.7–10, and is an important early witness to the disputed status of 2 Peter and 2–3 John. The bracketed sentence is the excerptor's note. ### Citation (SBL) Origen, Comm. Jo. 5.3 (Preuschen 4:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-3). ## Commentary on John 5.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-4 - Source: Preuschen 4:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon and Paul said much, so “much speaking” cannot simply mean saying many things. ### Greek text Πάλιν δὴ μετὰ ταῦτα ἰλιγγιᾶν μοι ἐπέρχεται σκοτοδινιῶντι, μὴ ἄρα πειθαρχῶν σοι σοι οὐκ ἐπειθάρχησα θεῷ οὐδὲ τοὺς ἁγίους ἐμι- μησάμην. εἰ μὴ σφάλλομαι τοίνυν ἐμαυτῷ συναγορεύων διὰ τὸ πάνυ σε φιλεῖν, καὶ ἐν μησενὶ ἐθέλειν λυπεῖν, τοιαύτας εὑρίσκω εἰς ταῦτα ἀπολογίας. πρὸ πάντων παρεθέμεθα τὸ ἐκ τοῦ Ἐκκλησιαστοῦ λέγον- τος· υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά«. τούτῳ ἀντιπαρα- βάλλω ἐκ τῶν Παροιμιῶν τοῦ αὐτοῦ Σολομῶντος ῥητόν, ὅς φησιν· »ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν, φειδόμενος δὲ χειλέων νοήμων »ἔσῃ«. καὶ ζητῶ, εἰ τὸ οποῖά ποτʼ οὐν λέγειν πολλὰ »πολυλογεῖν« ἐστιν, κἂν ἅγιά τις καὶ σωτήρια λέγῃ Πολλά. εἰ γὰρ τοῦθʼ οὕτως ἔχει, καὶ πολυλογεῖ ὁ πολλὰ διεξιὼν ὠφέλιμα, αὐτὸς ὁ Σολομῶν οὐκ ἐκπέφευγε τὴν ἁμαρτίαν, λαλήσας »τρεῖς χιλιάδας παραβολῶν καὶ »ᾠδὰς πεντακισχιλίας, καὶ ὑπὲρ τῶν τῶν ἀπὸ τῆς κέχρου τῆς έν »τῷ Λιβάνῳ καὶ ἕως τῆς ὑσσώπου τῆς ἐκπορευομένης διὸ τοῦ τοίχου· »ἔτι δὲ καὶ περὶ τῶν κτηνῶν καὶ περὶ τῶν πετεινῶν καὶ περὶ τῶν »ἑρπετῶν καὶ περὶ τῶν ἰχθύων«. πῶς γὰρ σύναται διδασκαλία ἀνύειν τι χωρὶς τῆς ἁπλούστερον νοουμένης πολυλογίας καὶ αὐτῆς τῆς σο- φίας φασκούσης τοῖς ἀπολλυμένοις· »Ἐξέτεινον λόγους καὶ οὐ προσ- »εἰχετε«; ὁ δὲ Παῦλος φαίνεται διατελῶν ἕΜεν μέχρι μεσονυκτίου ἐν τῷ διδάσκειν, ὅτε καὶ Εὔτυχος καταφερόμενος ὕπνῳ βαθεῖ κατα- πεσὼν ἐτάραξε τοὺς ἀκούοντας ὡς τεθνηκώς. ### English translation (Claude) Again after this, dizziness comes over me and my head swims, lest in obeying you I have not obeyed God, nor imitated the saints. Unless, then, I am mistaken in pleading my own cause because I love you so much and wish to grieve you in nothing, I find such defenses as these. First of all we cited the saying from Ecclesiastes: “My son, beware of making many books.” Against this I set a text from Proverbs of the same Solomon, who says: “From much speaking you will not escape sin, but sparing your lips you will be wise.” And I ask whether to say many things of whatever kind is “much speaking,” even if one says many holy and saving things. For if this is so, and the one who goes through many useful things speaks much, Solomon himself did not escape sin, having spoken “three thousand parables and five thousand songs, and about the trees from the cedar in Lebanon to the hyssop that comes out through the wall; and also about beasts and birds and reptiles and fish.” For how can teaching accomplish anything without what is simply understood as much speaking, when Wisdom herself says to those who are perishing, “I stretched out words and you did not heed”? And Paul is seen continuing until midnight in teaching, when also Eutychus, borne down by deep sleep, fell and alarmed the hearers as if he were dead. ### Scripture references - Eccl 12:12: quotation, high confidence - Prov 10:19: quotation, high confidence - 1 Kgs 4:32–33 (3 Kgdms 5:12-1Kgs LXX): quotation, high confidence - Prov 1:24: quotation, high confidence - Acts 20:7–9: allusion, high confidence ### Translation notes - The quotations are Eccl 12:12, Prov 10:19, 1 Kgs 4:32–33 (3 Kgdms 5:12–13 LXX), and Prov 1:24; the allusion is Acts 20:7–9. The digital text repeats σοι and has several slips (μησενὶ, σύναται, ἕΜεν). ### Citation (SBL) Origen, Comm. Jo. 5.4 (Preuschen 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-4). ## Commentary on John 5.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-5 - Source: Preuschen 4:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The truth is one Word, however much is said; falsehood is “many words,” so all holy writings form one book. ### Greek text Εἰ τοίνυν ἀληθὲς τὸ »Ἐκ πολυλογίας οὐκ ἐκφεύζῃ ἁμαρτίαν«, ἀληθὲς δὲ καὶ τὸ μὴ ἡμαρτηκέναι πολλὰ Περὶ τῶν προειρημένων τὸν Σολομῶντα ἀπαγγείλαντα, μηδὲ τὸν Παῦλον παρατείναντα μέχρι μεσονυκτίου, ζητητέον, τίς ἡ πολυλογία, κἀκεῖθεν μεταβατέον ἐπὶ τὸ ἰδεῖν, τίνα τὰ πολλὰ βιβλία. ὁ πᾶς δὴ λόγος] τοῦ θεοῦ λόγος ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν οὐ πολυλογία ἐστίν· οὐ γὰρ λόγοι· λόγος γὰρ εἱς συνεστὼς ἐκ πλειόνων θεωρημάτων, ὡν ἕκαστον θεώρημα μέρος ἐστὶ τοῦ ὅλου λόγου. οἱ δὲ ἔξω τούτου ἀπαγγελλόμενοι περιέχειν διέξοδον καὶ ἀπαγγελίαν ὀποίαν δήποτε, εἰ καὶ ὡς περὶ ἀληθείας εἰσὶ λόγοι, καὶ παραδοξότερόν γε ἐρῶ, οὐδεὶς αὐτῶν λόγος, ἀλλʼ ἕκαστοι λόγοι. οὐδαμοῦ γὰρ ἡ μονάς, καὶ οὐδαμοῦ τὸ σύμφωνον καὶ ἕν, ἀλλὰ Παρὰ τὸ διεσπάσθαι καὶ μάχεσθαι τὸ ὲν ἕν ἐκείνων ἀπώλετο καὶ γεγόνασιν ἀριθμοί, καὶ τάχα ἀριθμοὶ ἄπειροι· ὥστε κατὰ τοῦτʼ ἂν ἡμᾶς εἰπεῖν, ὅτι ὁ φθεγγόμενος ὅ δήποτε τῆς θεοσεβείας ἀλλότριον πολυλογεῖ, ὁ δὲ λέγων τὰ τῆς ἀληθείας, κἂν εἴπῃ τὰ πάντα ὡς μηδὲν παραλιπεῖν, ἕνα ἀεὶ λέγει λόγον καὶ οὐ πολυλογοῦσιν οἱ ἅγιοι τοῦ σκοποῦ ποῦ τοῦ κατὰ τὸν ἕνα ἐχόμενοι λόγον. εἰ τοίνυν ἡ πολυλογία ἐκ τῶν δογμάτων κρίνεται καὶ οὐκ ἐκ τῆς τῶν πολλῶν λέξεων ἀπαγγελίας, ὅρα εἰ οὕτω συνάμεθα ἕν βιβλίον τὰ πάντα ἄγια εἰπεῖν, πολλὰ δὲ τὰ ἔξω τούτων. ### English translation (Claude) If, then, “From much speaking you will not escape sin” is true, and it is also true that Solomon did not sin in declaring many things about the subjects mentioned, nor Paul in continuing until midnight, we must inquire what “much speaking” is, and from there pass to seeing what the “many books” are. The whole Word of God, the Word who is in the beginning with God, is not much speaking; for he is not words. For he is one Word, composed of many contemplations, each of which is part of the whole Word. But those outside this which claim to contain some exposition and account, even if they are words as though about truth, and I will say something more paradoxical, none of them is a word, but each is words. For nowhere is there the unity, nowhere the harmonious and one; but by being torn apart and fighting, the one in them has perished and they have become numbers, and perhaps infinite numbers. So in this sense we might say that whoever utters anything foreign to godliness speaks much, but whoever speaks the things of truth, even if he says everything so as to leave nothing out, always speaks one word; and the saints do not speak much, holding to the aim that accords with the one Word. If, then, much speaking is judged by the doctrines and not by uttering many words, see whether we can thus call all holy things one book, and the things outside them many. ### Scripture references - Prov 10:19: quotation, high confidence - John 1:1: allusion, high confidence ### Translation notes - The quotation is Prov 10:19; the allusion is John 1:1. The editor deletes λόγος after ὁ πᾶς δή; the digital text also has several slips (ἐκφεύζῃ, τὸ ὲν ἕν, ποῦ). ### Citation (SBL) Origen, Comm. Jo. 5.5 (Preuschen 4:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-5). ## Commentary on John 5.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-6 - Source: Preuschen 4:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All Scripture that speaks of Christ is one “book,” like the scroll in Revelation, with a plain sense in front and a spiritual sense behind. ### Greek text Ἀλλʼ ἐπεὶ μαρτυρίου μοι δεῖ τοῦ ἀπὸ τῆς θείας γραφῆς ἐπίσκεψαι, εἰ πληκτικώτατα δύναμαι τοῦτο παραστῆσαι, κατασκευάσας ὅτι περὶ χριστοῦ καθʼ ἡμᾶς οὐκ ἐν ἑνὶ γέγραπται βιβλίῳ, κοινότερον ἡμῶν τὰ βιβλία νοούντων. γέγραπται γὰρ καὶ ἐν τῇ πεντατεύχῳ· εἴηται δὲ καὶ ἐν ἑκάστῳ τῶν προφητῶν καὶ τοῖς ψαλμοῖς καὶ ἁπαξαπλῶς, ὥς φησιν αὐτὸς ὁ σωτήρ, ἐν πάσαις ταῖς γραφαῖς, ἐφʼ ὅς ἀναπέμπων ἡμᾶς φησιν· »Ἐρευνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δο»κεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. καὶ καὶ ἐκεῖναί αἱ μαρτυροῦσαι »περὶ ἐμοῦ«. εἰ τοίνυν ἀναπέμπει ἡμᾶς ἐπὶ »τὰς γραφὰς « ὡς μαρ- τυρούσας περὶ αὐτοῦ, οὐκ ἐπὶ τήνδε μὲν πέμπει, ἐπὶ τήνδε δὲ οὔ, ἀλλʼ ἐπὶ πάσας τὰς ἀπαγγελλούσας περὶ αὐτοῦ, ἅστινας ἐν τοῖς ψαλμοῖς κεφαλίδα ὀνομάζει βιβλίου λέγων· »Ἐν κεφαλίδι βιβλίου γέ- γραπται περὶ ἐμοῦ«. ὁ γὰρ ἁπλῶς θέλων ἐκλαβεῖν τὸ »ἐν κεφαλίδι »βιβλίου« ἐπὶ οἵου δήποτε ἑνὸς τῶν περιεχόντων τὰ περὶ αὐτοῦ, ἀπαγγελλέτω τίνι λόγω τήνδε τὴν βίβλον ἑτέρας προκρίνει. ἵνα γὰρ καὶ ὑπολαμβάνῃ τις, ἐπʼ αὐτὴν τὴν τῶν ψαλμῶν βίβλον ἀναφέρειν ἡμᾶς τὸν λόγον, λεκτέον πρὸς αὐτόν, ὅτι ἐχρῆν εἰρῆσθαι· »ἐν ταύτῃ τῇ βίβλῳ γέγραπται περὶ ἐμοῦ«. νῦν δέ φησι πάντα μίαν κεφαλίδα, τῷ ἀνακεφαλαιοῦσθαι τὸν περὶ ἑαυτοῦ εἰς ἡμᾶς ἐληλυθότα λόγον εἰς ἕν. τί δὲ καὶ τὸ βιβλίον ἑωρᾶσθαι ὑπὸ τοῦ Ἰωάννου γεγραμμένον ἔμπροσθεν καὶ ὄπισθεν, καὶ κατεσφαγισμένον, ὅπερ οὐδεὶς ἠδύνατο ἀναγνῶναι καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ, εἰ μὴ ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυεὶδ ὁ ἔχων τὴν κλεῖν τοῦ Δαυείδ, καὶ ἀνοί- γων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίξει; ἡ γὰρ πᾶσα γραφή ἐστιν ἡ δηλουμένη διὰ τῆς βίβλου, ἔμπροσθεν μὲν γεγραμμένη διὰ τὴν πρόχειρον αὐτῆς ἐκδοχήν, ὄπισθεν δἐ διὰ τὴν ἀνακεχωρηκυῖαν καὶ πνευματικήν. ### English translation (Claude) But since I need testimony from the divine Scripture, consider whether I can show this most forcibly by establishing that, according to us, what concerns Christ is not written in one book, taking “books” in the ordinary sense. For it is written in the Pentateuch, and spoken of in each of the prophets and in the Psalms, and in short, as the Savior himself says, in all the Scriptures, to which he refers us, saying: “Search the Scriptures, because you think that in them you have eternal life; and it is they that testify about me.” If, then, he refers us to “the Scriptures” as testifying about him, he does not send us to this one and not to that, but to all that speak of him, which in the Psalms he calls the head of a book, saying, “In the head of a book it is written of me.” For whoever wishes to take “in the head of a book” simply of some one of the books that contain what concerns him, let him declare by what reason he prefers this book to another. For even if someone supposes that the saying refers us to the book of Psalms itself, we must say to him that it should have been said, “in this book it is written of me.” But as it is, he calls all of them one head, because the account of himself that has come to us is summed up into one. And what of the book seen by John, written inside and on the back, and sealed, which no one could read or loose its seals except the lion from the tribe of Judah, the root of David, who has the key of David, who opens and no one will shut, and shuts and no one will open? For the whole of Scripture is what is indicated by the book, written on the front because of its ready interpretation, and on the back because of its withdrawn and spiritual sense. ### Scripture references - Luke 24:27: allusion, high confidence - John 5:39: quotation, high confidence - Ps 40:7 (39:8 LXX): quotation, high confidence - Rev 5:1–5: allusion, high confidence - Rev 3:7: allusion, high confidence ### Translation notes - The quotations and allusions are Luke 24:27, John 5:39, Ps 40:7 (39:8 LXX), Rev 5:1–5, and Rev 3:7. “Head of a book” renders κεφαλίς βιβλίου (a roll); Origen plays on κεφαλή and ἀνακεφαλαιοῦσθαι (“sum up”). The digital text reads εἴηται and repeats καὶ. ### Citation (SBL) Origen, Comm. Jo. 5.6 (Preuschen 4:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-6). ## Commentary on John 5.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-7 - Source: Preuschen 4:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture speaks of one book of life but many books of judgment; the whole of Scripture is one book, and the four Gospels are one gospel, against Marcion. ### Greek text Παρατηρητέον πρὸς τούτοις, εἰ δύναται ἀποδεικτικὸν τοῦ τὰ ἅγια μίαν τυγχάνειν βίβλον, τὰ δὲ ἐναντίως ἔχοντα πολλάς, τὸ ἐπὶ μὲν τῶν ζώντων μίαν εἶναι τὴν βιβλον, ἀφʼ ἀφʼ ἧς ἀπαλείφονται οἱ ἀνάξιοι αὐτῆς γεγενημένοι, ὡς γέγραπται· »Ἐξαλειφθήτωσαν ἐκ βίβλου »ζώντων«, ἐπὶ δὲ τῶν κρίσει ὑποκειμένων βίβλους φέρεσθαι· φησὶν γὰρ ὁ Δανιήλ· »κριτήριον ἐκάθισε, καὶ βίβλοι ἠνεῴχθησαν«. τῷ δὲ ἑνικῷ νικῷ τῆς θείας βίβλου καὶ Μωσῆς μαρτυρεῖ λέγων· »Εἰ μὲν ἀφεῖς »τῷ λαῷ τὴν ἁμαρτίαν, ἄφες· εἰ δὲ μή, ἐξάλειψόυ με ἐκ τῆς βίβλου »σου ἧς ἔγραψας«. ἐγὼ καὶ τὸ παρὰ τῷ Ἠσαΐᾳ οὕτως ἐκλαμβάνω· οὐ γὰρ ἴδιον τῆς τούτου προφητείας τὸ εἶναι τοὺς λόγους τοῦ βι- βλίου ἐσφραγισμένους, μήτε ὑπὸ τοῦ μὴ ἐπισταμένου γράμματα ἀναγιωνσκομένους διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα, μήτε ὑπὸ τοῦ ἐπισταμένου διὰ τὸ ἐσθραγίσθαι τὴν βίβλον. ἀλλὰ καὶ τοῦτο ἐπὶ πάσης γραφῆς ἀληθεύεται, δεομένης τοῦ κλείσαντος λόγου καὶ ἀνοίξοντος· »Οὐτος γὰρ κλείσει καὶ οὐδεὶς ἀνοίξει«· καὶ ἐπὰν ἀνοίξῃ, οὐκέτι οὐδεὶς ἀπορίαν δύναται τῇ ἀπʼ αὐτοῦ σαφηνείᾳ προσενεγκεῖν· διὰ τοῦτο λέγεται ὅτι »ἀνοίξει καὶ οὐδεὶς κλείσει«. τὸ παραπλήσιον δὲ καὶ ἐπὶ τῆς εἰρημένης βίβλου παρὰ τῷ Ἰεζεκιὴλ ἐκλαμβάνω, ἐν ῂ »ἐγέγραπτο θρῆνος καὶ μέλος καὶ οὐαί«. πᾶσα γὰρ βίβλος περιέχει τὸ τῶν ἀπολλυμένων »οὐαὶ« καὶ τὸ περὶ τῶν σωζομένων »μέλος« καὶ τὸν περὶ τῶν μεταξὺ »θρῆνον«. ἀλλὰ καὶ ὁ ἐσθίων Ἰωάννης μίαν κεφαλίδα, ἐν ᾗ γέγραπται »τὰ ὄπισθεν καὶ τὰ ἔμπροσθεν«, τὴν πᾶσαν νενόηκε γραφὴν ὡς βίβλον μίαν, ἡδίστην κατὰ τὰς ἀρχὰς νοουμένην, ὅτε τις αὐτὴν μασᾶται, πικρὰν δὲ τῇ ἑκάστου τῶν ἐγνωκότων συν- αισθήσει τῇ περὶ ἑαυτοῦ ἀναφαινομένην. ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν Μαρκίωνος καὶ διὰ τοῦτο ἀθετούντων τὰ εὐαγγέλια· τῷ γὰρ τὸν ἀπόστολον λέγειν· Κατὰ τὸ εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ« καὶ μὴ φάσκειν »εὐαγγέλια« ἐκεῖνοι ἐφιστάντες φασίν, οὐκ ἂν πλειόνων ὄντων εὐαγγελίων τὸν ἀπόστολον ἑνικῶς »τὸ εὐαγγέλιον« εἰρηκέναι, οὐ συν- ιέντες ὅτι ὡς εἷς ἐστιν ὅν εὐαγγελίζονται πλείονες, οὕτως ἓν ἐστι τῇ δυνάμει τὸ ὑπὸ τῶν πολλῶν εὐαγγέλιον ἀναγεγραμμένον καὶ τὸ ἀληθῶς διὰ τεσσάρων ἴν ἐστιν εὐαγγέλιον. ### English translation (Claude) We must further observe whether it can serve as proof that the holy things are one book, and the opposite ones many, that for the living there is one book, from which those who have become unworthy of it are blotted out, as it is written, “Let them be blotted out of the book of the living,” while for those subject to judgment books are brought; for Daniel says, “The court sat, and books were opened.” And Moses also bears witness to the singular of the divine book, saying, “If you will forgive the people their sin, forgive; but if not, blot me out of your book which you have written.” I take the saying in Isaiah in the same way: for it is not peculiar to his prophecy that the words of the book are sealed, and are neither read by one who does not know letters, because he does not know letters, nor by one who knows them, because the book has been sealed. This is true also of all Scripture, which needs the Word who closed it and will open it: “For he will shut and no one will open”; and when he opens, no one can any longer bring perplexity against the clarity that comes from him; which is why it is said that “he will open and no one will shut.” I take the book mentioned in Ezekiel in a similar way, in which “lamentation and song and woe were written.” For every book contains the “woe” of those who are perishing, the “song” about those being saved, and the “lamentation” about those in between. And John too, eating the one roll in which were written “the things on the back and the things in front,” understood the whole Scripture as one book, very sweet in its beginnings, when one chews it, but bitter as it appears to each who has known it, in his awareness of himself. I will further add to the proof of this an apostolic saying not understood by the followers of Marcion, who for this reason reject the Gospels. For because the apostle says, “according to my gospel in Christ Jesus,” and does not say “gospels,” they, fixing on this, say that the apostle would not have said “the gospel” in the singular if there were more gospels; not understanding that, as the one whom many proclaim is one, so the gospel written by many is one in power, and the Gospel that is truly through four is one. ### Scripture references - Ps 69:28 (68:29 LXX): quotation, high confidence - Dan 7:10: quotation, high confidence - Exod 32:32: quotation, high confidence - Isa 29:11–12: allusion, high confidence - Rev 3:7: quotation, high confidence - Ezek 2:10: quotation, high confidence - Rev 10:9–10: allusion, high confidence - Rom 2:16: quotation, high confidence ### Translation notes - The quotations and allusions are Ps 69:28 (68:29 LXX), Dan 7:10, Exod 32:32, Isa 29:11–12, Rev 3:7, Ezek 2:10, Rev 10:9–10 (with Ezek 2:10), and Rom 2:16. The Marcionites accepted only one gospel (an edited Luke). The digital text has several slips (ἀφʼ ἀφʼ, νικῷ, ἐξάλειψόυ, ἀναγιωνσκομένους, ἐσθραγίσθαι, ἴν for ἕν). ### Citation (SBL) Origen, Comm. Jo. 5.7 (Preuschen 4:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-7). ## Commentary on John 5.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-8 - Source: Preuschen 4:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen writes much because heretics' many books must be answered with sound doctrine, as Ambrose himself, once a heretic, knows. ### Greek text Εἰ τοίνυν ταῦτα ἡμᾶς πεῖσαι δύνατια, τί ποτέ ἐστι τὸ ἓν βιβλίου καὶ τί τὰ πολλά, νῦν μᾶλλον φροντίζω οὐ διὰ τὸ πλῆθος τῶν γραφομένων ἀλλὰ διὰ τὴν δύναμιν τῶν νοουμένων, μήποτε περιπέσω τῷ παραβαίνειν τὴν ἐντολή ν, ἐάν τι παρὰ τὴν ἀλήθεινα ὡς ἀλήθειαν ἐκθῶμαι κἂν ἐν ἑνὶ τῶν γραφομένων· ἐκεῖ γὰρ ἔσομαι γράψας βιβλία πολλά. καὶ νῦν δὲ προφάσει γνώσεως ἐπανισταμένων τῶν ἑτεροδόξων τῇ ἁγίᾳ τοῦ χριστοῦ ἐκκλησίᾳ καὶ πολυβίβλους συντάξεις φερόντων, ἐπαγγελλομένας διήγησιν τῶν τε εὐαγγελικὼν καὶ ἀπο- στολικῶν λέξων, ἐὰν σιωπήσωμεν μὴ ἀντιπαρατιθέντες αὐτοῖς τὰ ἀληθῆ καὶ ὐγιῆ δόγματα, ἐπικρατήσουσι τῶν λίχνων ψυχῶν, ἀπορίᾳ τροφῆς σωτηρίου ἐπὶ τὰ ἀπηγορευμένα σπευδουσῶν καὶ ἀληθῶς ἀκάθαρτα καὶ βδελυκτὰ βρώματα. διόπερ ἀναγκαῖόν μοι δοκεὶ [εἶναι], τὸν δυνάμενον πρεσβεύειν ὑπὲρ τοῦ ἐκκλησιαστικοῦ λόγου ἀπαρακαράκτως, καὶ πρεσβεύειν] καὶ ἐλέγχειν τοὺς τὴν ψευδώνυμον γνῶσιν μεταχειριζομένους, ἵστασθαι κατὰ τῶν αἱρετικῶν ἀναπλασμάτων ἀντιπαραβάλλοντα τὸ ὕψος τοῦ εὐαγγελικοῦ κηρύγματος, πεπληρωμένον συμφωνίας δογμάτων μάτων κοινῶν τῇ καλουμένῃ παλαιᾷ πρὸς τὴν ὀνομαζομένην καινὴν διαθήκην. αὐτὸς γοῦν ἀπορίᾳ τῶν πρεσβευόντων τὰ κρείττονα, μὴ φέρων τὴν ἄλογον καὶ ἰδιωτικὴν πίστιν διὰ τὴν πρὸς Ἰησοῦν ἀγάπην ἐπεδεδώκεις ποτὲ σαυτὸν λόγοις, ὡν ὕστερον τῇ δεδομένῃ σοι συνέσει καταχρησάμενος εἰς δέον καταγνοὺς ἀπέστης. Ταῦτα δέ φημι κατὰ τὸ φαινόμενόν μοι ἀπολογούμενος περὶ τῶν δυναμένων λέγειν καὶ γράφειν, περὶ δὲ ἐμαυτοῦ ἀπολογούμενος, μὴ ἄρα οὐ τοιαύτης ὢν ἕξεως, ὁποίαν ἐχρῆν τὸν παρὰ θεοῦ ἱκανούμενον διάκονον τῆς καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τολ- μηρότερον ἐμαυτὸν τῷ ὑπαγορεύειν ἐπιδίδωμι. ### English translation (Claude) If, then, these things can persuade us what the one book is and what the many are, I am now more anxious, not because of the quantity of what is written but because of the force of what is understood, lest I fall into transgressing the commandment if I set out anything contrary to the truth as truth, even in one of my writings; for then I shall have written many books. And now, when the heterodox, on the pretext of knowledge, rise up against the holy church of Christ and bring forth works in many books, promising an explanation of the words of the Gospels and the apostles, if we keep silent and do not set against them the true and sound doctrines, they will prevail over greedy souls, which, for lack of saving food, hasten to forbidden and truly unclean and abominable foods. Therefore it seems to me necessary that one who is able to plead for the church's teaching without falsifying it, and to refute those who handle the knowledge falsely so called, should stand against the heretical fabrications, setting against them the loftiness of the gospel proclamation, full of the agreement of doctrines common to the so-called Old and the so-called New Testament. You yourself at any rate, for lack of those who plead for the better things, not bearing an irrational and uneducated faith, out of love for Jesus once gave yourself to their teachings, which later, using the understanding given you as you ought, you condemned and abandoned. These things I say, as it seems to me, in defense of those able to speak and write; but in my own defense, lest perhaps, not being of the disposition that one made competent by God as a minister of the new covenant, not of the letter but of the Spirit, ought to have, I give myself too boldly to dictating. ### Scripture references - 1 Tim 6:20: allusion, high confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - The allusions are 1 Tim 6:20 and 2 Cor 3:6. Ambrose had been a Valentinian (or Marcionite) before Origen won him to the church (Eusebius, Hist. eccl. 6.18.1). The editor deletes εἶναι and a repeated “καὶ πρεσβεύειν”; the digital text also repeats μάτων. ### Citation (SBL) Origen, Comm. Jo. 5.8 (Preuschen 4:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-8). ## Commentary on John 6.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-1 - Source: Preuschen 4:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A house built to last is built in calm weather so it can later withstand storms. ### Greek text Πᾶσα μὲν οἰκία, ὡς ἔνι μάλιστα στερρότατα κατασκευασθησομένη, ἐν εὐδίᾳ καὶ νηνεμίᾳ οἰκοδομεῖται, ἵνα μὴ ἐμποδίζηται τὴν δέουσαυ πῆξιν ἀναλαβεῖν, ὅπως δύνηται καὶ τοιαύτη γενέσθαι ὥστε ὑπομεῖναι πλημμύρας ὁρμὴν καὶ πρόσρηξιν ποταμοῦ καὶ ὅσα φιλεῖ χειμῶνος συμβαίνοντος ἐλέγχειν μὲν τὰ σαθρὰ τῶν οἰκοδομημάτων, δεικνύναι δὲ τὰ τὴν οἰκείαν ἀρετὴν ἀπειληθότα τῶν κατασκευασμάτων. ### English translation (Claude) Every house that is to be built as firmly as possible is built in fair weather and calm, so that it is not hindered from taking on the proper solidity, and so that it can become such as to withstand the rush of a flood and the dashing of a river and all that a storm, when it comes, usually does to expose the unsound among buildings and to show those structures that have their own excellence. ### Scripture references - Matt 7:24–27: echo, medium confidence ### Translation notes - The preface to Book 6 begins; compare Matt 7:24–27. ### Citation (SBL) Origen, Comm. Jo. 6.1 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-1). ## Commentary on John 6.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-2 - Source: Preuschen 4:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The building of true teaching in writing goes best when the soul is at peace. ### Greek text ἐξαιρέτως δὲ ἡ τῶν τῆς ἠληθείας θεωρημάτων δεκτική, λογικὴ ὡς ἐν ἀπαγγελίᾳ καὶ γράμμασιν οἰκοδομή, τότε μάλιστα οἰκοδομεῖται καλῶς συνοικοδομοῦντος τῷ προθεμένῳ τὸ ἄριστον τοῦτο ἔργον ἐπιτελεῖν τοῦ θεοῦ, ἐπὰν γαληνιάζῃ τῇ ὑπερεχούσῃ πάντα νοῦν εἰρήνῃ χρωμένη ἡ ψυχή, πάσης ταραχῆς ἀλλοτριουμένη μένη καὶ οὐδαμῶς κυμα- τουμένη. ### English translation (Claude) And especially the rational building that receives the contemplations of truth, a building as in speech and writing, is built well above all, with God building together with the one who has set himself to complete this best of works, when the soul is calm, enjoying the peace that surpasses all understanding, estranged from all disturbance and in no way tossed by waves. ### Scripture references - Phil 4:7: allusion, high confidence ### Translation notes - The allusion is Phil 4:7. The digital text repeats μένη. ### Citation (SBL) Origen, Comm. Jo. 6.2 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-2). ## Commentary on John 6.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-3 - Source: Preuschen 4:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets and apostles received the inner peace that Christ gives. ### Greek text Ταῦτα δή μοι δοκοῦσιν ἀκριβῶς κατανενοηκότες οἱ τοῦ προφη- τικοῦ πνεύματος ὑπηρέται καὶ οἱ τοῦ εὐαγγελικοῦ κηρύγματος διάκονοι ἀξίους εαυτοὺς παρειληθέναι τοῦ λαβεῖν τὴν ἐν κρυπτῷ εἰρήνην ἀπὸ τοῦ αἰδὶ τοῖς ἀξίοις διδόντος αὐτήν, τοῦ εἰρηκότος· Εἰρήνην »ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος »δίδωσιν εἰρήνην κἀγὼ δίδωμι εἰρήνην«. ### English translation (Claude) The servants of the prophetic Spirit and the ministers of the gospel proclamation seem to me to have perceived this precisely, and to have made themselves worthy to receive the hidden peace from him who always gives it to the worthy, who said: “Peace I leave with you, my peace I give to you; not as the world gives peace do I give peace.” ### Scripture references - John 14:27: quotation, high confidence ### Translation notes - The quotation is John 14:27. The digital text reads αἰδὶ for ἀεὶ. ### Citation (SBL) Origen, Comm. Jo. 6.3 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-3). ## Commentary on John 6.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-4 - Source: Preuschen 4:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, a man of war, was forbidden to build the temple. ### Greek text ἐπισκόπησον δὲ μήποτε τοιοῦτόν τι αἰνίττεται ἡ περὶ τὸν Δαβὶδ καὶ Σολομῶντα περὶ τοῦ ναοῦ ἱστορία. Δαβὶδ μὲν γὰρ πολέμους κυρίου πολεμῶν καὶ πρὸς πλείονας ἱστάμενος ἐχθροὺς ἑαυτοῦ καὶ τοῦ Ἰσραήλ, θέλων οἰκοδομῆσαι ναὸν τῷ θεῷ, ὑπὸ τοῦ θεοῦ διὰ τοῦ Ναθὰν κωλύεται λέγοντος πρὸς αὐτόν· »Οὐκ οἰκοδομήσεις μοι οἶκον, ὅτι ἀνὴρ αἱμάτων σύ«. ### English translation (Claude) Consider whether the history of David and Solomon concerning the temple hints at something of this kind. For David, fighting the wars of the Lord and standing against many enemies of himself and of Israel, wishing to build a temple to God, is prevented by God through Nathan, who says to him, “You shall not build me a house, because you are a man of blood.” ### Scripture references - 2 Sam 7:5: allusion, high confidence - 1 Chr 28:3: quotation, high confidence - 1 Chr 22:8: allusion, high confidence ### Translation notes - The allusions are 1 Sam 25:28, 2 Sam 7:1–13, and 1 Chr 22:8 / 28:3 (the quotation combines Nathan's oracle with 1 Chr 28:3). ### Citation (SBL) Origen, Comm. Jo. 6.4 (Preuschen 4:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-4). ## Commentary on John 6.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-5 - Source: Preuschen 4:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon, the man of peace, built the temple, as the temple was rebuilt in Ezra's time when truth prevailed. ### Greek text Σολομῶν δὲ ὄναρ τὸν θεὸν ἰδὼν καὶ ὄναρ τὴν σοφίαν λαβών ἐτηρεῖτο γὰρ τὸ ὕπαρ τῷ λέγοντι »Ἰδοὺ πλεῖον Σολομῶντος ὡδε«) ἐν βαθυτάτῃ γενόμενος εἰρήνῃ, ὡς ἀναπαύεσθαι τότε ἑκαστον ὑποκάτω τῆς ἀμπέλου αὐτοῦ καὶ ὑποκάτω τῆς συκῆς αὐτοῦ. καὶ τῆς κατὰ τοὺς χρόνους αὐτοῦ ἐπώνυμος τυγχάνων Σολομῶν γὰρ ἑρμηνεύεται εἰρηνικός.) διὰ τὴν εἰρήνην σχοάζει τὸν διαβόητον οἰκοδομῆσαι ναὸν τῷ θεῷ. καὶ κατὰ τοὺς Ἔσδρα δὲ χρόνους, ὅτε νικᾷ ἡ ἀλήθεια τὸν οἶνον καὶ τὸν ἐχθρὸν βασιλέα καὶ τὰς γυναῖκας, ἀνοικοδομεῖται ὁ ναὸς τῷ θεῷ. ### English translation (Claude) But Solomon, having seen God in a dream and received wisdom in a dream (for the waking vision was reserved for the one who says, “Behold, something greater than Solomon is here”), being in the deepest peace, so that each then rested under his vine and under his fig tree, and being named after the peace of his times (for Solomon means “peaceable”), because of the peace had leisure to build the famous temple to God. And in the times of Ezra too, when truth conquers wine and the hostile king and women, the temple is rebuilt for God. ### Scripture references - 1 Kgs 3:5–15: allusion, high confidence - Matt 12:42: quotation, high confidence - 1 Kgs 4:25 (3 Kgdms 5:5 LXX): allusion, high confidence ### Extrabiblical texts - 1 Esd 3:1-4.63 (1 Esdras): allusion, high confidence ### Translation notes - The allusions are 1 Kgs 3:5–15, Matt 12:42, 1 Kgs 4:25 (5:5 LXX), and 1 Esdras 3–4 (the contest of the three guardsmen, where truth is judged strongest). The digital text contains a garbled fragment “ép; vnymow” (a Beta-Code form of ἐπώνυμος) and σχοάζει for σχολάζει. ### Citation (SBL) Origen, Comm. Jo. 6.5 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-5). ## Commentary on John 6.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-6 - Source: Preuschen 4:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen, like the builder in the Gospel, has counted the cost of completing his commentary. ### Greek text Ταῦτα δʼ ἡμῖν ἀπολογουμένοις πρὸς σέ, ἱερὲ Ἀμβρόσιε, εἴρηται, ἐπεὶ τὸν εὐαγγελικὸν πύργον κατὰ τὴν ἁγίαν σου προτροπὴν ἐν γράμμασιν οἰκοδομῆσαι θελήσαντες ἐψηφίσαμεν μὲν καθεσθέντες τὴν δαπάνην, εἰ ἔχομεν τὰ εἰς ἀπαρτισμόν, ἵνα μὴ ἐμπαιζώμεθα ὑπὸ τῶν θεωρούντων καταγινωσκόμενοι ὡς θεμέλιον μὲν καταβαλλόμενοι, ἐκτελέσαι δὲ τὸ ἔργον μὴ δεδυνημένοι, ### English translation (Claude) These things we have said in our defense to you, holy Ambrose, since, wishing to build the gospel tower in writing according to your holy exhortation, we sat down and counted the cost, whether we have what is needed to complete it, so that we may not be mocked by onlookers who condemn us for having laid a foundation and been unable to finish the work; ### Scripture references - Luke 14:28–30: allusion, high confidence ### Translation notes - The allusion is Luke 14:28–30. ### Citation (SBL) Origen, Comm. Jo. 6.6 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-6). ## Commentary on John 6.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-7 - Source: Preuschen 4:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trusting God to supply what he lacks, Origen hopes to finish the work with a parapet that keeps readers from falling. ### Greek text ψηφίσαντες δὲ ἕτοιμα μὲν τὰ εἰς ἀπαρτισμὸν τῆς οἰκοδομῆς ἡμῖν παρόντα οὐ κατειλήφαμεν, τῷ θεῷ δὲ πεπιστεύκαμεν τῷ πλουτίζοντι έν παντὶ λόγω καὶ πάσῃ γνώσει, ὅτι ἀγωνιζομένουσ ἡμᾶς αὐτοὺς τηρεῖν τοὺς πνευματικοὺς νόμους πλουτίσει, καὶ ἐκ τῶν ἐπιχορηγουμένων ὑπʼ αὐτοῦ προκόπτοντες έν τῷ οἰκοδομεῖν φθάσομεν καὶ ἐπὶ τὴν στεφάνην τοῦ οἰκοδομήματος, κωλύουσαν πίπτειν τὸν ἀνεληλυθότα ἐπὶ τὸ δῶμα τοῦ λόγου, ἀπὸ μόνων τῶν ἐστερημένων τῆς στεφάνης πιπτόντων τῶν πιπτόντων διὰ τὸ ἀτελὲς τῶν οἰκοδομημάτων, φόνων αἰτίων τοῖς ἐν αὐτῷ τυγχάνουσι καὶ πτωμάτων γινομένων. ### English translation (Claude) and having counted, we did not find that we had ready what is needed to complete the building, but we have trusted in God, who enriches in all speech and all knowledge, that he will enrich us as we strive to keep the spiritual laws, and that, advancing in the building from what he supplies, we shall reach also the parapet of the building, which keeps from falling the one who has gone up to the roof of the Word; since only from buildings lacking the parapet do people fall, because of their incompleteness, becoming causes of murder and falls to those in them. ### Scripture references - 1 Cor 1:5: allusion, high confidence - Deut 22:8: allusion, high confidence ### Translation notes - The allusions are 1 Cor 1:5 and Deut 22:8 (the parapet on a roof). The digital text repeats τῶν πιπτόντων. ### Citation (SBL) Origen, Comm. Jo. 6.7 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-7). ## Commentary on John 6.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-8 - Source: Preuschen 4:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen wrote the first five books amid the Alexandrian storm and began the sixth before leaving Egypt. ### Greek text καὶ μέχρι γε τοῦ πέμπτου τόμου, εἰ καὶ ὁ κατὰ τὴν Ἀλεξανδρείαν χειμὼν ἀντιπράττειν ἐκόκει, τὰ διδόμενα ὑπηγορεύσαμεν, ἐπιτιμῶντος τοῖς ἀνέμοις καὶ τοῖς κύμασι τῆς θαλάσσης τοῦ Ἰησοῦ· καὶ ἕκτου δὲ ἐπὶ ποσὸν προεληλυθότες ἐξειλκύσθημεν ἀπὸ γῆς Αἰγύπτου, ῥυσαμένου ἠμᾶς τοῦ θεοῦ τοῦ ἐξαγαγόντος τὸν λαὸν αὐτοῦ ἀπʼ αὐτῆς. ### English translation (Claude) And up to the fifth volume, even though the storm in Alexandria seemed to oppose us, we dictated what was given, as Jesus rebuked the winds and the waves of the sea; and having gone some way into the sixth, we were drawn out of the land of Egypt, God rescuing us, who brought his people out of it. ### Scripture references - Matt 8:26: allusion, high confidence - Exod 20:2: allusion, medium confidence ### Translation notes - The allusions are Matt 8:26 and Exod 20:2. Origen left Alexandria for Caesarea about 231–232 after conflict with Bishop Demetrius. ### Citation (SBL) Origen, Comm. Jo. 6.8 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-8). ## Commentary on John 6.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-9 - Source: Preuschen 4:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Attacked in writing by an enemy, Origen paused the work to guard his soul; his scribes were also absent. ### Greek text ἔπειτα τοῦ ἐχθροῦ πικρότατα ἡμῶν καταστρατευσαμένου διὰ τῶν καινῶν αὐτοῦ γραμμάτων τῶν ἀληθῶς ἐχθρῶν τῷ εὐαγγελίῳ καὶ πάντας τοὺς ἐν Αἰγύπτῳ ἀνέμους τῆς πονηρίας καθʼ ἡμῶν ἐγείραντος, στῆναι μᾶλλόν με πρὸς τὸν ἀγῶνα παρεκάλει ὁ λόγος καὶ τηρῆσαι τὸ ἡγεμονικόν, μήποτε μοχθηροὶ λογισμοὶ ἐξισχύσωσι τὸν χειμῶνα καὶ τῇ ψυχῇ μου ἐπεισαγαγεῖν, ἤπερ ἀκαίρως, πρὶν γαλήνην τὴν διάνιαν λαβεῖν, συνάπτειν τὰ ἑξῆς τῆς γραφῆς· καὶ οἱ συνήθεις δὲ ταχυγράφοι μὴ παρόντες τοῦ 1 ἔχεσθαι τῶν ὑπαγορεύσεων ἐκώλυον. ### English translation (Claude) Then, when the enemy campaigned most bitterly against us through his new writings, truly hostile to the gospel, and stirred up all the winds of wickedness in Egypt against us, reason summoned me rather to stand for the contest and to guard my ruling faculty, lest wicked thoughts should prevail to bring the storm into my soul too, rather than, untimely, before my mind had found calm, to join on the continuation of the writing. And my usual shorthand writers, not being present, prevented me from keeping to the dictation. ### Translation notes - “The enemy” may be Demetrius of Alexandria or the devil acting through him; Origen does not say. A stray “1” in the digital text is not translated; διάνιαν is read as διάνοιαν. ### Citation (SBL) Origen, Comm. Jo. 6.9 (Preuschen 4:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-9). ## Commentary on John 6.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-10 - Source: Preuschen 4:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now that calm has returned, Origen resumes, praying for God's teaching within. ### Greek text νῦν δʼ ὅτε τὰ καθʼ ἡμῶν πεπυρωμένα πολλὰ σβεννύντος θεοῦ βέλη ἤμβλυνται καὶ ἐνεθισθεῖσα ἡμῶν ἡ ψυχὴ τοῖς συμβεβηκόσι διὰ τὸν οὐράνιον λόγον φέρειν ῥᾷον βιάζεται τὰς γεγενημένας ἐπιβουλάς, ὡσπερεὶ ποσῆς εὐδίας λαβόμενοι οὐκέτι ὑπερτιθέμενοι ὑπαγορεύειν τὰ ἀκόλουθα βουλόμεθα, θεὸν διδάσκαλον ὑπηχοῦντα ἐν τῷ ἀδύτῳ τῆς ψυχῆς ἡμῶν παρεῖναι εὐχό- μενοι, ἵνα τέλος λάβῃ ἡ τῆς διηγήσεως τοῦ κατὰ Ἰωάννην εὐαγγελίου οικοδομή. ### English translation (Claude) But now, when God has quenched the many fiery darts against us and they have been blunted, and our soul, grown accustomed to what has happened, is enabled by the heavenly Word to bear more easily the plots that were made, having gained, as it were, some fair weather, we wish no longer to postpone dictating what follows, praying that God may be present as a teacher sounding within the sanctuary of our soul, so that the building of the exposition of the Gospel according to John may be completed. ### Scripture references - Eph 6:16: allusion, high confidence ### Translation notes - The allusion is Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 6.10 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-10). ## Commentary on John 6.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-11 - Source: Preuschen 4:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen restarts Book 6 because the part dictated in Alexandria was lost. ### Greek text γένοιτο δʼ ὁ θεὸς ἐπήκοος ἡμῶν τῇ εὐχῇ, εἰς τὸ συνάφαι δυνηθῆανι τὸ σῶμα τοῦ λόγου, λόγου, μηκέτι μεσολαβούσης περιστάσεως διακοπὴν τοῦ τῆς τῆς γραφῆς ὁπόίαν δήποτε ἐνεργάσασθαι δυναμένης. ἴσθι δὲ ὅτι ἀπὸ πολλῆς προθυμίας δευτέραν ταύτην ἀρχὴν ποιοῦμαι ἕκτου τόμου διὰ τὸ τὰ προϋπαγορευθέντα ἡμῖν ἐν τῇ Ἀλεξανδρείᾳ οὐκ οἶδʼ ὅπως μὴ κεκομίσθαι· ### English translation (Claude) May God hear our prayer, so that we may be able to join together the body of the word, with no further circumstance intervening that could cause any interruption of the writing whatever. And know that out of great eagerness I am making this second beginning of the sixth volume, because what we had dictated before in Alexandria has, I do not know how, not been brought here. ### Translation notes - The digital text repeats λόγου and τῆς and reads συνάφαι δυνηθῆανι, ὁπόίαν. ### Citation (SBL) Origen, Comm. Jo. 6.11 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-11). ## Commentary on John 6.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-12 - Source: Preuschen 4:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rather than wait for the lost pages, Origen begins afresh with John 1:19. ### Greek text βέλτιον γὰρ ἡγησάμην, ὑπὲρ τοῦ μὴ ἀπράκτως μοι τοῦδε τοῦ ἔργου παρελθεῖν καὶ τοῦτον τὸν χρόνον, ἤδη τῶν λοιπῶν ἄρξασθαι καὶ μὴ μετʼ ἀδήλου τοῦ εὑρεθήσεσθαι τὰ προϋπαγορευθέντα ἡμῖν ἀναμένων, ἀναμένων, οὐκ ὀλίγον ἀπολέσαι τὸ τῶν μεταξὺ ὑμερῶν. καὶ ταῦτα μὲν αὐτάρκως πεπροοι- μιάσθω· ἤδη δὲ καὶ τῆς λέξεως ἐχώμεθα. Ι, 19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου. ### English translation (Claude) For I thought it better, so that this time too should not pass idle for this work, to begin the rest now, and not, waiting in uncertainty whether what we had dictated before would be found, to lose no small part of the intervening days. Let this suffice as preface; now let us hold to the text. John 1:19: “And this is the testimony of John.” ### Scripture references - John 1:19: quotation, high confidence ### Translation notes - John 1:19 is the lemma. The digital text repeats ἀναμένων and reads ὑμερῶν; the stray “19” belongs to the lemma reference. ### Citation (SBL) Origen, Comm. Jo. 6.12 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-12). ## Commentary on John 6.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-13 - Source: Preuschen 4:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first testimony runs from John 1:15 to 1:18; Heracleon wrongly assigns 1:18 to the evangelist. ### Greek text Δευτέρα αὕτη ἡ ἀναγεγραμμένη Ἰωάννου τοῦ βαπτιστοῦ περὶ Χριστοῦ μαρτυρία, τῆς προτέρας ὁρξαμένης ἀπὸ τοῦ »Οὑτος »ἠν ὁ εἰπὼν Ὁ ὀπίσω μου ἐρχόμενος« καὶ ληγούσης εἰς τὸ »Μονο»γενὴς θεὸς ὁ ὤν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἔξηγήσατο«. Οὐχ ὑγιῶς δὲ ὁ Ἡρακλέων ὑπολαμβάνει »Οὐδεὶς τὸν θεὸν ἑώρακεν πώποτε« καὶ τὰ ἑξῆς, φάσκων εἰρῆσθαι οὐκ οὐκ ἀπὸ τοῦ βαπτιστοῦ αλλʼ ἀπὸ τοῦ μαθητοῦ. ### English translation (Claude) This is the second recorded testimony of John the Baptist about Christ, the first having begun from “This was he who said, He who comes after me,” and ended at “the only-begotten God, who is in the bosom of the Father, he has made him known.” Heracleon does not soundly suppose that “No one has ever seen God,” and what follows, was said, as he claims, not by the Baptist but by the disciple. ### Scripture references - John 1:15: quotation, high confidence - John 1:18: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 3 (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are John 1:15 and 1:18. Heracleon's view is reported (fr. 3). The digital text repeats οὐκ. ### Citation (SBL) Origen, Comm. Jo. 6.13 (Preuschen 4:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-13). ## Commentary on John 6.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-14 - Source: Preuschen 4:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If John 1:16–17 is the Baptist's, then so is 1:18, as Heracleon should admit. ### Greek text εἰ γὰρ καὶ κατʼ αὐτὸν τὸ »Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ »χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο« ὑπὸ τοῦ βαπ- τιστοῦ εἴρηται, πῶς οὐκ ἀκόλουονν τὸ τὸν ἐκ τοῦ πληρώματος τοῦ χριστοῦ εἰληφότα καὶ χὰριν δευτέραν ἀντὶ προτέρας χάριτος ὁμολογοῦντά τε διὰ Μωσέως μὲν δεδόσθαι τὸν νόμον, τὴν δὲ χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγονέναι ἐκ τῶν ἀπὸ τοῦ πληρώματος εἰς αὐτὸν ἐληλυθότων νενοηκέναι πῶς »θεὸν οὐδεὶς ἑώρακεν πώποτε«, καὶ τὸ τὸν μονογενῆ εἰς τὸν κόλπον ὄντα τοῦ πατρὸς τὴν ἐξήγησιν αὐτῷ καὶ πᾶσι τοῖς ἐκ τοῦ πληρώματος εἰληφόσι παραδεδωκέναι; παραδεδωκέναι; ### English translation (Claude) For if, even according to him, “From his fullness we have all received, and grace for grace; for the law was given through Moses, grace and truth came through Jesus Christ” was said by the Baptist, how is it not consistent that the one who received from the fullness of Christ, and a second grace in place of a first grace, and who confesses that the law was given through Moses but grace and truth came through Jesus Christ, should have understood, from what had come to him from the fullness, how “no one has ever seen God,” and that the Only-begotten, who is in the bosom of the Father, has handed on the explanation to him and to all who have received from the fullness? ### Scripture references - John 1:16–18: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 3 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotations are John 1:16–18. The digital text repeats παραδεδωκέναι and reads ἀκόλουονν. ### Citation (SBL) Origen, Comm. Jo. 6.14 (Preuschen 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-14). ## Commentary on John 6.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-15 - Source: Preuschen 4:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ taught the prophets and Abraham too; they also received from his fullness, passing from types to truth. ### Greek text Οὐ γὰρ νῦν πρῶτον ἐξηγήσατο »ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς‘ ὡς οὐδενὸς ἐπιτηδείου πρότερον γεγενμένου λαβεῖν, ἅ τοῖς ἀποστόλοις διηγήσατο· εἴγε πρὶν Ἀβραὰμ γενέσθαι ὥν διδάσκει ἡμᾶς τὸν Ι Ἀβραὰμ ἠγαλλιᾶσθαι, ἴνα ἴδῃ τὴν ἡμέραν αὐτοῦ καὶ ἐν χαρᾷ γεγονέναι. καὶ τὸ »Ἐκ τοῦ πληρώματος δὲ αὐτοῦ ἡμεῖς πάντες ἐλά- »βομεν« καὶ τὸ »Χάριν ἀντὶ χάριτος‘, ὡς ἐν τοῖς πρὸ τούτων εἰρήκαμεν, δηλοῖ καὶ τοὺς προφήτας ἀπὸ τοῦ πληρώματος Χριστοῦ τὴν δωρεὰν κεχωρηκέναι, καὶ τὴν δευτέραν χάριν ἀντὶ τῆς προτέρας αὐ- τοὺς εἰληφέναι· ἐφθάκεισαν γὰρ κἀκεῖνοι ὑπὸ τοῦ πνεύματος χειραγωγούμενοι μετὰ τὴν ἐν τοῖς τύποις τύποις ἐπὶ τὴν τῆς ἀληθείας θέαν. ### English translation (Claude) For “he who is in the bosom of the Father” did not make things known now for the first time, as though no one fit had existed before to receive what he related to the apostles; since, existing before Abraham came to be, he teaches us that Abraham rejoiced to see his day and was glad. And “From his fullness we have all received” and “grace for grace,” as we said earlier, show that the prophets too received the gift from Christ's fullness and received the second grace in place of the first; for they too, led by the hand by the Spirit, had arrived, after the vision in types, at the contemplation of the truth. ### Scripture references - John 1:18: quotation, high confidence - John 8:56–58: allusion, high confidence - John 1:16: quotation, high confidence ### Translation notes - The quotations and allusions are John 1:18, John 8:56–58, and John 1:16. The digital text repeats τύποις and has a stray page marker “Ι”. ### Citation (SBL) Origen, Comm. Jo. 6.15 (Preuschen 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-15). ## Commentary on John 6.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-16 - Source: Preuschen 4:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only some prophets longed to see what the apostles saw; the perfected prophets had already seen it spiritually. ### Greek text διόπερ οὐ πάντες οἱ προφῆται ἀλλὰ »πολλοὶ« ἐπεθύμησαν ἰδεῖν, ἅ οἱ ἀπόστολοι ἔβλεπον. εἰ γὰρ ἦν προφητῶν διαφορά, οἱ τετελειω- μένοι καὶ διαφέροντες οὐκ ἐπεθύμησαν ἰδεῖν, ἅ εἶδον οἱ ἀπόστολοι· τεθεωρήκασι γὰρ αὐτά· οἱ δὲ μὴ φθάσαντες ὁμοίως τούτοις εἰς τὸ ὕψος ἀναβῆναι τοῦ λόγου ἐν ὀρέξει γεγόνασι τῶν τοῖς ἀποστόλοις διὰ Χριστοῦ ἐγνωσμένων. τὸ γὰρ »ἰδεῖν« ἡμεῖς οὐ σωματικῶς εἰρῆσθαι ἐξειλήφαμεν, καὶ τὸ »ἀκοῦσαι« πευεματικῶς ἀππαγελλόμενον νενοήκαμεν, μόνου τοῦ ὦτα κτησαμένου ἀκούειν παρεσκευασμένου τῶν λόγων τοῦ Ἰησοῦ· ὅπερ οὐ πάνυ ἀθρόως γίνεται. ### English translation (Claude) That is why not all the prophets but “many” longed to see what the apostles saw. For if there was a difference among the prophets, those who had been perfected and excelled did not long to see what the apostles saw, for they had contemplated it; but those who had not reached, like them, the height of the Word, came to desire what was known to the apostles through Christ. For we have taken “to see” as not said bodily, and have understood “to hear” as spoken spiritually, since only the one who has acquired ears is prepared to hear the words of Jesus; which does not happen all at once. ### Scripture references - Matt 13:17: allusion, high confidence - Matt 11:15: allusion, medium confidence ### Translation notes - The allusions are Matt 13:17 and Matt 11:15. The digital text reads πευεματικῶς ἀππαγελλόμενον. ### Citation (SBL) Origen, Comm. Jo. 6.16 (Preuschen 4:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-16). ## Commentary on John 6.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-17 - Source: Preuschen 4:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word taught the saints before his incarnation, as he always works like the Father. ### Greek text Ἔτι δὲ περὶ τοῦ τοὺς πρὸ τῆς σωματικῆς ἐπιδημίας τοῦ Ἰησοῦ ἁγίους πλέον τι τῶν πολλῶν τῶν πιστευόντων ἐσχηκότας τὰ τῆς θειότητος μυστήρια κατανενοηκέναι, τοῦ λόγου τοῦ θεοῦ διδάσκοντος αὐτοὺς καὶ πρὶν γένηται σάρξ, (ἀεὶ γὰρ εἰργάζετο, μιμητὴς τοῦ πατρὸς ὢν περὶ οὑ λέγει· »Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται«) ἔστιν ἐπιλογίσασθαι καὶ ἀπὸ τούτων τῶν λέξεων· ### English translation (Claude) Further, that the saints before the bodily coming of Jesus, having something more than the many believers, understood the mysteries of divinity, since the Word of God taught them even before he became flesh (for he was always working, imitating the Father, of whom he says, “My Father is working until now”), one can conclude also from these words: ### Scripture references - John 5:17: quotation, high confidence - John 1:14: allusion, medium confidence ### Translation notes - The quotation is John 5:17; the allusion is John 1:14. ### Citation (SBL) Origen, Comm. Jo. 6.17 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-17). ## Commentary on John 6.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-18 - Source: Preuschen 4:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The patriarchs, whom God calls his own and Christ counts as living, were taught by the pre-incarnate Christ. ### Greek text φησί που πρὸς τοὺς Σαδδουκαίιους ἀπιστοῦντας τῷ περὶ ἀναστάσεως λόγῳ· »Οὑκ »καὶ τὸ ῥηθὲν ἐπὶ τῆς βάτου ὑπὸ τοῦ θεοῦ· Ἐγὼ θεὸς Ἀβραὰμ »καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; θεὸς δὲ οὐκ ἔστι νεκρῶν ἀλλὰ »ζώντων«. εἰ τοίνυν ὁ θεὸς »οὐκ ἐπαισχύνεται θεὸς« τῶν ἀνδρῶν τούτων »καλεῖσθαι«, καὶ ἐν ζῶσιν ὑπὸ Χριστοῦ καταριθμοῦνται, υἱοί τε τοῦ Ἀβραὰμ πάντες εἰσὶν οἱ πιστεύοντες, ἐπεὶ ἐνευλογοῦνται τῷ πιστῷ Ἀβραὰμ πάντα τὰ ἔθνημ, πατρὶ τῶν Μνῶν ὑπὸ θεοῦ τεθειμένῳ, διστάζομεν παραδέξασθαι ἐγνωκέναι τοὺς ζῶντας τὰ τῶν ζώντων μαθήματα, μαθητευθέντας Χριστῷ τῷ πρὸ Ἑωσφόρου γεγενημένῳ πρὶν γένηται σάρξ; ### English translation (Claude) he says somewhere to the Sadducees, who did not believe the teaching about resurrection: “Have you not read what was spoken at the bush by God, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? But he is not the God of the dead but of the living.” If, then, God “is not ashamed to be called the God” of these men, and they are counted among the living by Christ, and all who believe are sons of Abraham, since all the nations are blessed in faithful Abraham, whom God appointed father of the nations, do we hesitate to accept that the living knew the teachings of the living, having been taught by Christ, who was begotten before the morning star, before he became flesh? ### Scripture references - Mark 12:26–27: quotation, high confidence - Heb 11:16: quotation, high confidence - Gal 3:7–9: allusion, high confidence - Gen 17:5: allusion, high confidence - Ps 110:3 (109:3 LXX): allusion, high confidence ### Translation notes - The quotations and allusions are Mark 12:26–27 (Matt 22:31–32), Heb 11:16, Gal 3:7–9, Gen 17:5, and Ps 110:3 (109:3 LXX). The digital text has several slips (Σαδδουκαίιους, Οὑκ, ἔθνημ, Μνῶν for ἐθνῶν). ### Citation (SBL) Origen, Comm. Jo. 6.18 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-18). ## Commentary on John 6.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-19 - Source: Preuschen 4:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The patriarchs, seeing the Son, the image of God, are said to have seen and heard God. ### Greek text διὰ τοῦτο δὲ ἔζων, ἐπεὶ μετεῖχον τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ζωή«· καὶ ἐχώρουν ὡς τηλικούτων κληρονόμοι ἐπαγγελιῶν ἐπιφάνειαν οὐ μόνον ἀγγέλων ἀλλὰ καὶ θεοῦ ἐν Χριστῷ καὶ τάχα ὁρῶντες τὴν εἰκόνα τοῦ θεοῦ τοῦ ἀοράτου, ἐπεὶ ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα, ἀναγεγραμμένοι εἰσί, θεὸν νενοηκότες καὶ θεοῦ λόγων θεοπρεπῶς ἀκηκοότες, ἑωρακέναι θεὸν καὶ ἀκηκοέναι αυτου. ### English translation (Claude) And they lived for this reason, since they shared in him who said, “I am the life.” And as heirs of such great promises they received the appearance not only of angels but also of God in Christ; and perhaps, seeing the image of the invisible God (since whoever has seen the Son has seen the Father), they are recorded, having understood God and heard God's words in a manner worthy of God, as having seen God and heard him. ### Scripture references - John 14:6: quotation, high confidence - Col 1:15: allusion, high confidence - John 14:9: allusion, high confidence ### Translation notes - The quotations and allusions are John 14:6, Col 1:15, and John 14:9. ### Citation (SBL) Origen, Comm. Jo. 6.19 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-19). ## Commentary on John 6.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-20 - Source: Preuschen 4:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True sons of Abraham share his spiritual deeds and knowledge. ### Greek text Ἐγὼ δʼ οἶμαι ὅτι οἱ τελείως καὶ γνησίως υἱοὶ τοῦ Ἀβραὰμ τῶν πνευματικῶν νοουμένων πράξεων αὐτοῦ εἰσιν υἱοὶ καὶ τῆς φανερωθείσης αὐτῶ γνώσεως, τῶν ἐκείνῳ γνωσθέντων καὶ πραχθέντων ἐγγινομένων τοῖς χρηματίζουσιν υἱοῖς τοῦ πατριάρχου, καθʼ ἃ διδάσκει τοὺς ἔχοντας ὦτα λέγων· «Εἰ τέκνα τοῦ Ἀβραὰμ † ἦτε, τὰ ἔργ·α τοῦ »Ἀβραὰμ ἐποιεῖτε«. ### English translation (Claude) And I think that those who are perfectly and genuinely sons of Abraham are sons of his deeds understood spiritually and of the knowledge revealed to him, what he knew and did coming to be in those called sons of the patriarch, according to what he teaches those who have ears, saying, “If you were children of Abraham, you would do the works of Abraham.” ### Scripture references - John 8:39: quotation, high confidence ### Translation notes - The quotation is John 8:39. The editor marks a doubtful word (†). ### Citation (SBL) Origen, Comm. Jo. 6.20 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-20). ## Commentary on John 6.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-21 - Source: Preuschen 4:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets, being wise, understood their own prophecies. ### Greek text καὶ εἰ «Σοφὸς νοήσει τὰ ἀπὸ ἰδίου στόματος, »ἐπὶ δὲ χείλεσι φορέσει ἐπιγνωμοσύνην«, ἀναγκαῖον ἤτοι προπετῶς ἀποφήνασθαί τινα περὶ τῶν προφητῶν ὡς οὐ σοφῶν, εἰ μὴ νενοήκασι »τὰ ἀπὸ τοῦ ἰδίου στόματος‘, ἢ τὸ εὔφημον καὶ ἀληθὲς παραδεξαμένους, ὅτι ἠσαν οἱ προφῆται σοφοί, ὁμολογεῖν νενοηκέναι αὐτοὺς τοὺς τὰ ἀπὸ ἰδίου στόματος« καὶ ἐπὶ τοῖς χείλεσι πεφορεκέναι τὴν ἐπιγνωμόσύνην. ### English translation (Claude) And if “The wise man will understand what comes from his own mouth, and on his lips he will carry discernment,” it is necessary either rashly to declare of the prophets that they were not wise, if they did not understand “what comes from their own mouth,” or, accepting what is reverent and true, that the prophets were wise, to confess that they understood what came from their own mouth and carried discernment on their lips. ### Scripture references - Prov 16:23: quotation, high confidence ### Translation notes - The quotation is Prov 16:23 LXX. ### Citation (SBL) Origen, Comm. Jo. 6.21 (Preuschen 4:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-21). ## Commentary on John 6.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-22 - Source: Preuschen 4:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Joshua understood the spiritual realities behind their own histories. ### Greek text καὶ δῆλον ὅτι Μωσῆς ἑώρα τῷ νοὶ· τὴν ἀλήθειαν τοῦ νόμου καὶ τὰς κατὰ ἀναγωγὴν ἀλληγορίας τῶν ἀναγεγραμμένων παρʼ αὐτῷ ἱστοριῶν· Ἰησοῦς δὲ τὴν ἀληθῆ κληροδοσίαν γενομένην μετὰ τὴν καθαίρεσιν τῶν εἴκοσι καὶ ἐννέα βασιλέων συνίει, μᾶλλον ἡμῶν δυνάμενος συνορᾶν τίνων ἀληθῶν σκιαὶ ἐτύγχανον τὰ διʼ αὐτοῦ ἐπιτελούμενα. ### English translation (Claude) And it is clear that Moses saw with his mind the truth of the law and the allegories, according to the higher sense, of the histories recorded by him; and Joshua understood the true distribution of the inheritance that took place after the overthrow of the twenty-nine kings, being more able than we to see of what true realities the things accomplished through him were shadows. ### Scripture references - Josh 12:7–24: allusion, high confidence ### Translation notes - The allusion is Josh 12:7–24 (the list of defeated kings, thirty-one in the Hebrew, twenty-nine in the LXX). “The higher sense” renders ἀναγωγή. ### Citation (SBL) Origen, Comm. Jo. 6.22 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-22). ## Commentary on John 6.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-23 - Source: Preuschen 4:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Ezekiel saw the highest mysteries in their visions. ### Greek text δῆλον δʼ ὅτι καὶ Ἡσαΐας τὸ μυστήριον ἑώρα τοῦ ἐπὶ τοῦ θρόνου καθεζομένου καὶ τῶν δύο Σεραφὶμ καὶ τῶν πτερύγων αὐτῶν, τοῦ τε θυσιαστηρίου καὶ τῆς λαβίδος, καὶ τῆς ἐπικαλύψεως τοῦ προσώπου καὶ τῶν ποδῶν γινομένης ὑπὸ τῶν Σεραφίμ· Ἰεζεκιὴλ δὲ τὰ Χερουβὶμ καὶ τὴν πορείαν αὐτῶν καὶ τὸ ἐπʼ αὐτῶν στερέωμα καὶ τὸν ἐπικαθεζόμενον τῷ θρόνῳ. ὧν τί ἂν εἴη ἐνδοξότερον καὶ ὑψηλότερον; ### English translation (Claude) And it is clear that Isaiah too saw the mystery of the one seated on the throne and of the two seraphim and their wings, and of the altar and the tongs, and of the covering of the face and the feet by the seraphim; and Ezekiel the cherubim and their movement and the firmament above them and the one seated on the throne. What could be more glorious and loftier than these? ### Scripture references - Isa 6:1–7: allusion, high confidence - Ezek 1:4–28: allusion, high confidence ### Translation notes - The allusions are Isa 6:1–7 and Ezek 1:4–28 (10:1). ### Citation (SBL) Origen, Comm. Jo. 6.23 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-23). ## Commentary on John 6.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-24 - Source: Preuschen 4:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will add a little more to show that the perfect of old knew as much as the apostles. ### Greek text Καὶ ἵνα μὴ καθʼ ἓν λέγων ἐπὶ πολὺ μηκύνω τὸν λόγον βουλόμενος κατασκευάζειν οὐκ ἔλαττον τῶν τοῖς ἀποστόλοις ὑπὸ Χριστοῦ ἀποκαλυφθέντων ἐγνωκέναι τοὺς τετελειωμένους έν ταῖς προτέραις γενεαῖς, ἀποκαλύπτοντος αὐτοῖς τοῦ καὶ τοὺς ἀποστόλους διδάξαντος τὰ ἀπόρρητα τῆς θεοσεβείας μυστήρια, ἔτι ἀλίγα προσθεὶς κρίνειν τοῖς ἐντυγχάνουσι καταλείψω καὶ ὃ βούλονται περὶ τούτων σκοπεῖν. ### English translation (Claude) And so that I may not prolong my discourse by speaking of each one, wishing to establish that the perfect in earlier generations knew no less than what was revealed to the apostles by Christ, since the one who taught the apostles the secret mysteries of godliness revealed them to them, I will add a few more things and leave it to readers to judge and to consider what they wish about these things. ### Citation (SBL) Origen, Comm. Jo. 6.24 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-24). ## Commentary on John 6.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-25 - Source: Preuschen 4:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the mystery was revealed to the apostles through the prophets' writings, the prophets knew it too. ### Greek text φησὶ γὰρ ἐν τῇ πρὸς τοὺς Ῥωμαίους ἐπιστολῇ ὁ Παῦλος· »Τῷ δὲ »δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου κατὰ ἀποκάλυψιν »μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά »τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ »Χριστοῦ«. εἰ γὰρ διὰ γραφῶν προφητικῶν τὸ πάλαι σεσιωπημένον μυστήριον πεφανέρωται τοῖς ἀποστόλοις καὶ οἱ προφῆται ἐνόουν »τὰ ἀπὸ ἰδίου στόματος«, ἅτε ὄντες »σοφοί«, τὰ πεφανερωμένα τοῖς ἀποστόλοις οἱ προφῆται ᾔδεσαν. ### English translation (Claude) For Paul says in the letter to the Romans: “Now to him who is able to strengthen you according to my gospel, according to the revelation of the mystery kept secret for long ages but now manifested through the prophetic Scriptures and the appearing of our Lord Jesus Christ.” For if the mystery long kept silent has been manifested to the apostles through the prophetic Scriptures, and the prophets understood “what comes from their own mouth,” being “wise,” the prophets knew what has been manifested to the apostles. ### Scripture references - Rom 16:25–26: quotation, high confidence - 2 Tim 1:10: allusion, medium confidence - Prov 16:23: allusion, high confidence ### Translation notes - The quotation is Rom 16:25–26 (with “the appearing of our Lord Jesus Christ” from 2 Tim 1:10); the allusion is Prov 16:23. ### Citation (SBL) Origen, Comm. Jo. 6.25 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-25). ## Commentary on John 6.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-26 - Source: Preuschen 4:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Something is “revealed” either when it is understood or when it is fulfilled. ### Greek text Ἐπεὶ δὲ τοῖς πολλοῖς οὐκ ἀπεκαλύπτετο, διὰ τοῦτό φησιν ὁ Παῦλος· »Ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν »ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα«. ὅρα δέ (εἰ καὶ οὕτως οἷόν τε ἀνθυπενεχθησομένην ἀνθυποφορὰν ὑπὸ τῶν μὴ παραδεχομένων τὸν λόγον τὴν λέξιν ταύτην οὕτως ἐκλαβεῖν τὸ »ἀποκαλυπτόμενον«) μήποτε διχῶς ἔστιν ἰδεῖν »ἀποκαλυπτόμενον«, καθʼ ἕνα μὲν τρόπον ὅτε νοεῖται, καθʼ ἕτερον δὲ ἐὰν † ᾐ τοῦτο προφητευόμενον, ὥστε γενέσθαι καὶ πληρωθῆναι αὐτό· τότε γὰρ ἀποκαλύπτεται, ὅτε ἐπιτελεῖται πληρούμενον. ### English translation (Claude) But since it was not revealed to the many, Paul says for this reason: “In other generations it was not made known to the sons of men as it has now been revealed to his holy apostles and prophets by the Spirit, that the Gentiles are fellow heirs and of the same body.” But see (if it is possible thus to take this text, “what is revealed,” against the objection that will be raised by those who do not accept our account) whether “what is revealed” can be seen in two ways: in one way when it is understood, in another if … it is prophesied, so that it comes to be and is fulfilled; for then it is revealed, when it is accomplished by being fulfilled. ### Scripture references - Eph 3:5–6: quotation, high confidence ### Translation notes - The quotation is Eph 3:5–6. The editor marks the text as corrupt (†) in the last clause. ### Citation (SBL) Origen, Comm. Jo. 6.26 (Preuschen 4:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-26). ## Commentary on John 6.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-27 - Source: Preuschen 4:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets knew that the Gentiles would share in the promise. ### Greek text τὸ τοίνυν »τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα« εἶναι τῆς ἐπαγγελίας ἐν Χριστῷ, ὅσον μὲν ἐπὶ τῇ γνώσει τοῦ ἔσεσθαι «τὰ ἔθνη συλκληρονόμα »καὶ σύσσωμα κοὶ συμμέτοχα«, καὶ πότε ἔσεσθαι, καὶ διὰ τί, καὶ τίνα ὄντα, καὶ πῶς ξένα τῶν διαθηκῶν τυγχάνοντα καὶ ἀλλότρια τῆς ἐπαγγελίας »σύσσωμα καὶ συμμέτοχα« ὕστερον ἐσόμενα ᾔδεσαν οἱ προφῆται, ἀποκαλυφθέντος αὐτοῖς τούτου. ### English translation (Claude) So, then, that “the Gentiles are fellow heirs and of the same body and fellow partakers” of the promise in Christ: as far as the knowledge goes that “the Gentiles” would be “fellow heirs and of the same body and fellow partakers,” and when they would be, and why, and being what, and how, being strangers to the covenants and aliens to the promise, they would later be “of the same body and fellow partakers,” the prophets knew, since this was revealed to them. ### Scripture references - Eph 3:6: quotation, high confidence - Eph 2:12: allusion, high confidence ### Translation notes - The quotations are Eph 3:6; the allusion is Eph 2:12. The digital text reads συλκληρονόμα and κοὶ. ### Citation (SBL) Origen, Comm. Jo. 6.27 (Preuschen 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-27). ## Commentary on John 6.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-28 - Source: Preuschen 4:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles did not understand more than the prophets, but they saw the prophecies fulfilled. ### Greek text ἀλλʼ οὐχ οὕτως τοῖς νοοῦσιν, οὐχ ὁρῶσι δὲ ἐπιτελούμενα τὰ προφητευόμενα, ἀποκεκάλυπται τὰ ἐσόμενα ὡς τοῖς ὑπʼ ὄψιν θεωροῦσι τὴν ἔχβασιν αὐτῶν· ὅπερ γέγονεν ἐπὶ τῶν ἀποστόλων. οὕτω γάρ, ὡς οἶμαι, ἐνόουν τὰ πράγματα οὐ μᾶλλον τῶν πατέρων καὶ προφητῶν, ἀληθεύεται δὲ περὶ αὐτῶν τὸ »Ὅ ἑτέραις γενεαῖς οὐκ ἀπεκαλύφθη, ὡς νῦν τοῖς ἀποστό- »λοις καὶ προφήταις, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ« τῷ πρὸς τῷ νοεῖν αὐτοὺς τὰ μυστήρια καὶ τὴν ἐνάργειαν διὰ τοῦ πράγματος ἐπιτελουμένου κατανοεῖν. ### English translation (Claude) But the things to come are not revealed in the same way to those who understand but do not see the prophecies fulfilled as to those who behold their outcome before their eyes, which happened with the apostles. For thus, I think, they understood the realities no more than the fathers and prophets, but it is true of them that “what was not revealed to other generations as now to the apostles and prophets, that the Gentiles are fellow heirs and of the same body and fellow partakers of the promise in Christ,” in that, besides understanding the mysteries, they also perceived the vividness of the matter as it was accomplished. ### Scripture references - Eph 3:5–6: quotation, high confidence ### Translation notes - The quotation is Eph 3:5–6. The digital text reads ἔχβασιν. ### Citation (SBL) Origen, Comm. Jo. 6.28 (Preuschen 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-28). ## Commentary on John 6.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-29 - Source: Preuschen 4:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets longed to see the incarnation as an apostle might long to see the second coming, without knowing less than those who see it. ### Greek text Δύναται δὲ καὶ τὸ »Ηολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν »ἰδεῖν ἃ ὑμεῖς βλέπετε, καὶ οὐκ † εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ »οὐκ ἤκουσαν« τὴν ὁμοίαν ἔχειν διήγησιν, οἱονεὶ ἐπιθυμησάντων κἀκείνων ἰδεῖν οἰκονομούμενον τὸ μυστήριον τῆς τοῦ υἱοῦ τοῦ θεοῦ ἐνσωματώσεως καὶ καταβάσεως ἐπὶ τὴν οἰκονομίαν τοῦ σωτηρίου τοῖς πολλοῖς πάθους αὐτοῦ. ὡς ἐπὶ παραδείγματος καὶ ἄλλο τι τοιοῦτον ἐλαμβάνομεν· ἔστω τινὰ τῶν ἀποστόλων, συνιέντα τὰ »ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι«, μὴ ὀψόμενον τὴν παρὰ τοῖς πεπιστευκόσι κατηγγελμένην δευτέραν σωματικὴν Ἰησοῦ ἔνδοξον ἐπιδημίαν, ἐπιθυμεῖν αὐτὴν ὁρᾶν· ἕτερον δέ τινα οὐ μόνον τὰ αὐτὰ τῷ ἀποστόλῳ οὐκ ἠκριβωκότα καὶ νενοηκότα, ἀλλὰ καὶ πολλῷ αὐτοῦ ἔλαττον ἀντεχόμενον τῆς θείας ἐλπίδος καταλαμβάνειν τὴν δευτέραν τοῦ σωτῆρος ἡμῶν ἐπιδημίαν, ἣν ἐπιτεθυμηκέτω μὲν κατὰ τὸ παράδειγμα ὁ ἀπόστολος, μὴ τεθεωρηκέτω δέ. ### English translation (Claude) And “Many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it” can have a similar explanation, as though they too longed to see the mystery of the Son of God's embodiment and his descent to the dispensation of his suffering, which is saving for the many, being carried out. As an example we took something else of this sort: suppose one of the apostles, understanding “the unspeakable words which it is not lawful for a man to speak,” not seeing the second bodily and glorious coming of Jesus proclaimed among believers, longs to see it; and another person, not only not having grasped and understood the same things as the apostle, but holding to the divine hope much less than he, is present at the second coming of our Savior, which, in our example, the apostle has longed for but not seen. ### Scripture references - Matt 13:17: quotation, high confidence - 2 Cor 12:4: quotation, high confidence ### Translation notes - The quotations are Matt 13:17 and 2 Cor 12:4. The editor marks a doubtful word (†). The digital text reads Ηολλοὶ. ### Citation (SBL) Origen, Comm. Jo. 6.29 (Preuschen 4:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-29). ## Commentary on John 6.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-30 - Source: Preuschen 4:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing the fulfillment does not make the apostles wiser than the fathers and prophets. ### Greek text οὐ ψεῦδος δὴ ἐροῦμεν ὅτι † οἵδε δύο, ἃ ἐπεθύμησεν ὁ ἀπόστολος ἰδεῖν ἢ καὶ ἀπόστολοι, Τεθέανται, καὶ οὐ πάντως παρὰ τοῦτο συνετωτέρους αὐ- τοὺς ἢ μακαριωτέρους ἀνάγκη λέγειν τῶν ἀποστόλων· οὕτως οὐδὲ τοὺς ἀποστόλους σοφωτέρους τῶν πατέρων ἢ Μωσέως καὶ τῶν προφητῶν, καὶ μάλιστα τῶν ἐπιπλεῖον διʼ ἀρετὴν ἀξιωθέντων ἐπιφανειῶν καὶ ἐμφανειῶν θείων καὶ ἀποκαλύψεων μυστηρίων μεγάλων. ### English translation (Claude) We shall not speak falsely, then, if we say that these two … have seen what the apostle, or even the apostles, longed to see, and it is by no means necessary on that account to call them wiser or more blessed than the apostles. So neither must the apostles be called wiser than the fathers or Moses and the prophets, and especially those who for their virtue were counted worthy of more divine appearances and manifestations and revelations of great mysteries. ### Translation notes - The editor marks the text as corrupt (†) at “οἵδε δύο”. ### Citation (SBL) Origen, Comm. Jo. 6.30 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-30). ## Commentary on John 6.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-31 - Source: Preuschen 4:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen insists on this against those who, exalting the apostles, invented another God or belittled the prophets. ### Greek text Ἐπιπλέον δὲ διετρίψαμεν ἐξετάζοντες περὶ τούτων, ἐπεὶ τῇ φαντασίᾳ τοῦ δοξάζειν τὴν Χριστοῦ ἐπιδημίαν πολλῷ σοφωτέρους τοὺς ἀποστόλους τῶν πατέρων καὶ τῶν προφητῶν λέγοντες οἱ μὲν καὶ ἕτερον ἀναπεπλάκασιν θεὸν μείζονα, οἱ δὲ μὴ τοῦτο τολμήσαντες ὅσον ἐπὶ τῷ αὐτῶν λόγῳ διὰ τὸ ἀβασάνιστον τῶν δογμάτων χρεωκοποῦσι τὴν δεδομένην τοῖς πατράσι καὶ τοῖς προφήταις ἀπὸ θεοῦ διὰ Χριστοῦ δωρεάν, διʼ οὗ »τὰ πάντα ἐγένετο«· εἰ δὲ τὰ πάντα, δῆλον ὅτι καὶ τὰ ἐκείνοις ἀποκαλυφθέντα καλὰ καὶ πεπραγμένα σύμβολα μυστηρίων θεοσεβείας ἁγίων. ### English translation (Claude) We have spent longer examining these things because, under the impression of glorifying Christ's coming, some, saying that the apostles were much wiser than the fathers and the prophets, have even fabricated another, greater God, while others, not daring to do this, as far as their own argument goes, through their unexamined doctrines defraud the fathers and prophets of the gift given them by God through Christ, through whom “all things came to be.” And if all things, clearly also the good things revealed to them and the deeds done as symbols of the mysteries of holy godliness. ### Scripture references - John 1:3: quotation, high confidence ### Translation notes - The quotation is John 1:3. The first group are the Marcionites and Gnostics. ### Citation (SBL) Origen, Comm. Jo. 6.31 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-31). ## Commentary on John 6.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-32 - Source: Preuschen 4:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's soldiers must guard every point against false arguments. ### Greek text ἐπεὶ δὲ πάντη φράσσεσθαι δεὶ τοὺς γενναίους Χριστοῦ στρατιώτας ὑπὲρ ἀληθείας, οὐδαμοῦ κατὰ τὸ δυνατὸν παρείδυσιν ἐῶντας ἐγγενέσθαι τῇ ἀπὸ τοῦ ψεύδους πιθανότητι, φέρε καὶ ταῦτα σκοπήσωμεν. ### English translation (Claude) And since the noble soldiers of Christ must fortify themselves on every side for the truth, as far as possible allowing no entrance anywhere to the plausibility that comes from falsehood, come, let us consider these things too. ### Scripture references - 2 Tim 2:3: allusion, medium confidence ### Translation notes - The allusion is 2 Tim 2:3. ### Citation (SBL) Origen, Comm. Jo. 6.32 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-32). ## Commentary on John 6.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-33 - Source: Preuschen 4:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some may say only John 1:15 is the Baptist's, and John 1:16 onward the evangelist's. ### Greek text τάχα γὰρ φήσουσι τὴν προτέραν Ἰωάννουπερὶ περὶ Χριστοῦ μαρτυρίαν εἶναι· »Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν«. τὸ δὲ »Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβο- »μεν καὶ χάριν ἀντὶ χάριτος« καὶ τὰ ἑξξῆς εἰρῆσθαι ἐκ προσώπου τοῦ μαθητοῦ. ### English translation (Claude) For perhaps they will say that John's first testimony about Christ is “He who comes after me has come to be before me, because he was before me,” and that “For from his fullness we have all received, and grace for grace,” and what follows, was said in the person of the disciple. ### Scripture references - John 1:15–16: quotation, high confidence ### Translation notes - The quotations are John 1:15–16. The digital text reads Ἰωάννουπερὶ περὶ and ἑξξῆς. ### Citation (SBL) Origen, Comm. Jo. 6.33 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-33). ## Commentary on John 6.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-34 - Source: Preuschen 4:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is forced to think the evangelist abruptly interrupts the Baptist's speech. ### Greek text ἀναγκαῖον δὲ καὶ οὕτως διελέγξαι ὡς βεβιασμένην καὶ ἀνακόλουθον τὴν ἐκδοχήν· πάνυ γὰρ βίαιον τὸ οἴεσθαι αἰφνίδιον οἱονεὶ ἀκαίρως διακόπτεσθαι τὸν τοῦ βαπτιστοῦ λόγον ὑπὸ τοῦ λόγου τοῦ μαθητοῦ, καὶ παντὶ τῷ καὶ ἐπὶ ποσὸν ἀκούειν συμφράσεως λεγομένων ἐπισταμένῳ σαφὲς τὸ τοῦ εἱρμοῦ τῆς λέξεως· »Oÿtow ἡν ὁ εἰπών· Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, »ὅτι πρῶτός μου ἦν«. ### English translation (Claude) It is necessary, even so, to refute this interpretation as forced and inconsistent. For it is very forced to think that the Baptist's speech is suddenly, as it were, interrupted out of season by the speech of the disciple; and to anyone who knows even a little how to hear the connection of what is said, the sequence of the text is clear: “This was he who said, He who comes after me has come to be before me, because he was before me.” ### Scripture references - John 1:15: quotation, high confidence ### Translation notes - The quotation is John 1:15. The digital text writes Οὗτος in Beta Code (“Oÿtow”). ### Citation (SBL) Origen, Comm. Jo. 6.34 (Preuschen 4:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-34). ## Commentary on John 6.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-35 - Source: Preuschen 4:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Baptist explains that Christ is before him because the prophets and he received from Christ's fullness. ### Greek text διδάσκει δὲ ὁ βαπτιστὴς πῶς ἔμπροσθεν αὐτοῦ γέγονεν Ἰησοῦς τῶ πρῶτος αὐτοῦ (ἐπεὶ πρωτότοκος πάσης κτίσεως) εἶναι διὰ τοῦ »Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες »ἐλάβομεν«. διὰ τοῦτο γὰρ, φησίν, »ἔμπροσθέν μου γέγονεν, ὅτι πρῶ- »τός μου ἦν«. διὰ τοῦτο δὲ νοῶ αὐτὸν πρῶτόν μου ὄντα καὶ τιμιώτερον παρὰ τῷ πατρί, ἐπεὶ ἐκ τοῦ πληρώματος αὐτοῦ ἐγώ τε καὶ οἱ πρὸ ἐμοῦ προφῆται εἰλήφαμεν χάριν τὴν θειοτέραν καὶ μείζονα καὶ προφητικὴν ἀντὶ χάριτος τῆς κατὰ τὴν προαίρεσιν ἡμῶν ἀποδεχθείσης παρʼ αὐτοῦ. ### English translation (Claude) And the Baptist teaches how Jesus has come to be before him, by being first of him (since he is the firstborn of all creation), through “For from his fullness we have all received.” For this reason, he says, “he has come to be before me, because he was before me.” And for this reason I understand him to be first of me and more honored with the Father, since from his fullness both I and the prophets before me have received the more divine and greater, prophetic grace in place of the grace that was accepted by him according to our free choice. ### Scripture references - John 1:15–16: quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotations are John 1:15–16; the allusion is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 6.35 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-35). ## Commentary on John 6.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-36 - Source: Preuschen 4:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father gave the law through Moses but made grace and truth come to be through Christ. ### Greek text διὰ τοῦτο δὲ καὶ »ἔμπροσθεν γέγονεν ὅτι πρῶτός μου »ἦν«, ἐπεὶ καὶ νενοήκαμεν ἐκ τοῦ πληρώματος αὐτοῦ εἰληφότες, τὸν μὲν νόμον »διὰ Μωσέως« δεδόσθαι, οὐχ >ὑπὸ Μωσέως καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ οὐ δεδόσθαι μόνον ἀλλὰ καὶ γεγονέναι, τοῦ θεοῦ καὶ πατρὸς αὐτοῦ τόν τε νόμον διὰ Μωσέως δεδωκότος, [τὴν χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ πεποιηκότος] χάριν δὲ καὶ ἀλήθειαν πεποιηκότος διὰ Ἰησοῦ Χριστοῦ τὴν ἐπʼ ἀνθρώπους φθάσασαν. ### English translation (Claude) And for this reason too “he has come to be before me, because he was before me,” since, having received from his fullness, we have also understood that the law was given “through Moses,” not “by Moses,” and that the truth through Jesus Christ was not only given but also came to be, his God and Father having given the law through Moses, but having made through Jesus Christ the grace and truth that reached human beings. ### Scripture references - John 1:15: quotation, high confidence - John 1:17: quotation, high confidence ### Translation notes - The quotations are John 1:15 and 1:17. The editor deletes a duplicated clause (“having made grace and truth through Jesus Christ”); it is left out. ### Citation (SBL) Origen, Comm. Jo. 6.36 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-36). ## Commentary on John 6.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-37 - Source: Preuschen 4:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how truth came through Christ if Christ is the truth. ### Greek text εὐγνωμονέστερον γὰρ ἀκούσαντες τῆς λέξεως τῆς φασκούσης· »Ἡ χάρις κοὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ »ἐγένετο« οὐ ταραχθησόμεθα ὡς ὑπὸ ἐναντιώματος ταύτῃ τῇ φωνῇ ὄντος τοῦ »Ἐγὼ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«. εἰ γὰρ Ἰησοῦς έστιν ὁ φάσκων· »Ἐγώ εἰμι ἡ ἀλήθεια«, πῶς ἡ 'αλήθεια διὰ Ἰησοῦ Χριστοῦ γίνεται; αὐτὸς γάρ τις διʼ ἑαυτοῦ οὐ γίνεται. ### English translation (Claude) For if we hear more considerately the text that says, “Grace and truth came through Jesus Christ,” we shall not be troubled, as though by a contradiction, by the saying, “I am the way and the truth and the life.” For if Jesus is the one who says, “I am the truth,” how does the truth come through Jesus Christ? For no one comes to be through himself. ### Scripture references - John 1:17: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are John 1:17 and John 14:6. ### Citation (SBL) Origen, Comm. Jo. 6.37 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-37). ## Commentary on John 6.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-38 - Source: Preuschen 4:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth itself, the Son, was begotten by God, not made through anyone. ### Greek text ἀλλὰ νοητέον ὅτι ἡ αὐτοαλήθεια ἡ οὐσιώδης καί, ἕν οὕτως εἴπω, πρωτότυπος τῆς ἐν ταῖς λογικαῖς ψυχαῖς ἀληθείας, ἀφʼ ἧς ἀληθείας οἱονεὶ εἰκόνες ἐκείνης ἐντετύπωνται τοῖς φρονοῦσι τὴν ἀλήθειαν, οὐχὶ οὐχὶ Ἰησοῦ Χριστοῦ ἐγένετο οὐδʼ ὅλως διά τινος, ἀλλʼ ὑπὸ θεοῦ ἐγέννετο· ὡς καὶ ὁ λόγος οὐ διά τινος ὁ έν ἀρχῇ πρὸς τὸν θεὸν καὶ ἡ σοφία, ἣν »ἔκτισεν ἀρχὴν ὁδῶν αὐτοῦ ὁ θεός«, οὐ διά τινος, οὕτως οὐδὲ ἡ ἀλή- θεια διά τινος. ### English translation (Claude) But we must understand that Truth itself, the essential Truth and, so to speak, the prototype of the truth in rational souls, from which truth images of it, as it were, have been imprinted on those who think the truth, did not come to be through Jesus Christ, nor through anyone at all, but was begotten by God; just as the Word who is in the beginning with God is not through anyone, and wisdom, which “God created the beginning of his ways,” is not through anyone, so neither is truth through anyone. ### Scripture references - John 1:1: allusion, high confidence - Prov 8:22: quotation, high confidence ### Translation notes - The allusions and quotation are John 1:1 and Prov 8:22. The digital text repeats οὐχὶ, omits διὰ before Ἰησοῦ, and reads ἐγέννετο. ### Citation (SBL) Origen, Comm. Jo. 6.38 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-38). ## Commentary on John 6.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-39 - Source: Preuschen 4:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The truth in people came through Christ; from the one Truth flow many truths. ### Greek text ἡ δὲ παρʼ ἀνθρώποις ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο· οἷον ἡ ἐν Παύλῳ ἀλήθεια καὶ τοῖς ἀποστόλοις διὰ Ἰησοῦ Χριστοῦ ἐγένετο. καὶ οὐ θαυμαστὸν μιᾶς οὔσης ἀληθείας οἱονεὶ πολλὰς ἀπʼ ἐκείνης λέγειν ἐρρυηκέναι. οἶδε γοῦν ὁ προφήτης Δαβὶδ πολλὰς ἀληθείας λέγων· »Ἀληθείας ἐκζητεῖ κύριος«· οὐ γὰρ τὴν μίαν ἐκζητεῖ ἀλήθειαν ὁ πατὴρ αὐτῆς, ἀλλὰ τὰς πολλάς, διʼ ἃς σώζονται οἱ ἔχοντες αὐτάς. ### English translation (Claude) But the truth among human beings came to be through Jesus Christ; for example, the truth in Paul and in the apostles came to be through Jesus Christ. And it is not surprising that, truth being one, many truths are said, as it were, to have flowed from it. At any rate the prophet David knows many truths, saying, “The Lord seeks truths.” For the Father of truth does not seek the one truth, but the many, through which those who have them are saved. ### Scripture references - Ps 31:23 (30:24 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 31:23 (30:24 LXX), where the LXX reads the plural ἀληθείας (“truths”). ### Citation (SBL) Origen, Comm. Jo. 6.39 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-39). ## Commentary on John 6.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-40 - Source: Preuschen 4:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Righteousness itself, and from him come many righteousnesses in the saved. ### Greek text τὸ δʼ ὅμοιον τῷ περὶ τῆς ἀληθείας καὶ τῶν ἀληθειῶν λόγῳ εὑρίσκομεν εἰρημένον περὶ δικαιοσύνης καὶ δικαιοσυνῶν. ἡ γὰρ αὐτοδικαιοσύνη ἡ οὐσιώδης Χριστός ἐστιν· »Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις«. ἀπʼ ἐκεί- νης δὲ τῆς δικαιοσύνης ἡ ἐν ἑκάστῳ δικαιοσύνη τυποῦται, ὡς γίνεσθαι ἐν τοῖς σωζομένοις πολλὰς δικαιοσύνας· διὸ καὶ γέγραπται »Ὅτι δί- »καιος κύριος, καὶ δικαιοσύνας ἠγάπησεν«· οὕτω γὰρ ἐν τοῖς ἀκριβέσιν ἀντιγράφοις εὕρομεν καὶ ταῖς λοιπαῖς παρὰ τοὺς ἑβδομήκοντα ἐκδόσεσι καὶ τῶ Ἑβραϊκῷ. ### English translation (Claude) And we find something similar to the account of truth and truths said about righteousness and righteousnesses. For the essential Righteousness itself is Christ, “who became for us wisdom from God, and righteousness and sanctification and redemption.” And from that righteousness the righteousness in each is shaped, so that many righteousnesses come to be in those who are saved; which is why it is written, “For the Lord is righteous, and he loved righteousnesses.” For so we found it in the accurate copies and in the other editions besides the Seventy, and in the Hebrew. ### Scripture references - 1 Cor 1:30: quotation, high confidence - Ps 11:7 (10:7 LXX): quotation, high confidence ### Translation notes - The quotations are 1 Cor 1:30 and Ps 11:7 (10:7 LXX), where the Hebrew and the other Greek versions have the plural “righteousnesses”. Origen's reference to “the other editions” and “the Hebrew” reflects his work on the Hexapla. ### Citation (SBL) Origen, Comm. Jo. 6.40 (Preuschen 4:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-40). ## Commentary on John 6.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-41 - Source: Preuschen 4:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because Christ, the life, is in each person, Scripture can speak of many “lives.” ### Greek text ἐπίστησον δὲ εἰ δύναται ὁμοίως καὶ τὰ ἄλλα, ὅσα Χριστὸς εἶναι λέγεται ἑνικῶς, πληθυόμενα ἀνάλογον ὀνομάζεσθαι πληθυντικῶς, οἷον »Χριστός ἐστιν ἡ ζωὴ ἡμῶν‘, ὡς αὐτὸς ὁ σωτήρ φησιν· »Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«· καὶ ὁ ἀπόστολος· »Ὅταν »ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερω- »θήσεσθε ἐν ψαλμοῖς ἐν ψαλμοῖς δὲ πάλιν ἀναγέγραπται· »Κρεῖττον τὸ ἔλεός σου ὑπὲρ«· διὰ γὰρ τὸν ἐν ἑκάστῳ χριστὸν ὄντα ζωὴν πληθύονται αἱ ζωαί. ### English translation (Claude) And consider whether likewise the other things that Christ is said to be in the singular can, when multiplied, be named analogously in the plural; for example, “Christ is our life,” as the Savior himself says, “I am the way and the truth and the life,” and the apostle, “When Christ, your life, is revealed, then you too will be revealed with him in glory”; but in the Psalms again it is written, “Your mercy is better than lives.” For because Christ, who is life, is in each person, the lives are multiplied. ### Scripture references - John 14:6: quotation, high confidence - Col 3:4: quotation, high confidence - Ps 63:3 (62:4 LXX): quotation, high confidence ### Translation notes - The quotations are John 14:6, Col 3:4, and Ps 63:3 (62:4 LXX, “better than lives”). The digital text is damaged (repeated “ἐν ψαλμοῖς”, the psalm quotation cut short); the psalm is supplied from the sense. ### Citation (SBL) Origen, Comm. Jo. 6.41 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-41). ## Commentary on John 6.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-42 - Source: Preuschen 4:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ dwells in each saint, making many “christs”; John 1:17 is still the Baptist's testimony. ### Greek text τάχα δὲ οὕτω ζητητέον καὶ τὸ »Εἰ δο- »κιμὴν ζητεῖτε τοῦ ἑν λαλοῦντος χριστοῦ«; οἱονεὶ γὰρ καθʼ ἕκαστον ἅγιον Χριστὸς εὑρίσκεται, καὶ γίνονται διὰ τὸν ἕνα χριστὸν πολλοὶ | χριστοὶ οἱ ἐκείνου μιμηταὶ καὶ κατʼ αὐτὸν εἰκόνα ὄντα θεοῦ μεμορφωμένοι· ὅθεν ὁ θεὸς διὰ τοῦ προφήτου φησίν· »Μὴ ἅψησθε τῶν »Χριστῶν μου«. ὃ τοίνυν ἐδόξαμεν παρεληλυθέναι διηγούμενοι τὸ »Ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο«, τοῦτο νῦν κατὰ τὸ ἐμπεσὸν ἀνεπτύξαμεν· ἅμα δὲ παρεστήσαμεν ὅτι τοῦ βαπτιστοῦ Ἰωάννου ἐστὶν ἡ φωνὴ ἔτι καὶ διὰ τούτων μαρτυροῦντος τῷ υἱῷ τοῦ θεοῦ. ### English translation (Claude) And perhaps “Since you seek proof of the Christ who speaks in me” must be inquired into in this way. For Christ is found, as it were, in each saint, and through the one Christ there come to be many christs, his imitators, formed according to him, who is the image of God; whence God says through the prophet, “Do not touch my anointed ones.” What we seemed to have passed over in explaining “Grace and truth came through Jesus Christ,” we have now unfolded as it occurred to us; and at the same time we have shown that the voice is that of John the Baptist, still testifying through these words to the Son of God. ### Scripture references - 2 Cor 13:3: quotation, high confidence - Ps 105:15 (104:15 LXX): quotation, high confidence - John 1:17: quotation, high confidence ### Translation notes - The quotations are 2 Cor 13:3, Ps 105:15 (104:15 LXX), and John 1:17; the allusion is Col 1:15. “Anointed ones” renders χριστοί. A stray mark “|” in the digital text is not translated. ### Citation (SBL) Origen, Comm. Jo. 6.42 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-42). ## Commentary on John 6.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-43 - Source: Preuschen 4:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's second testimony, “I am not the Christ,” was a confession, not a denial. ### Greek text Ηδη οὖν ἴδωμεν τὴν δευτέραν Ἰωάννου μαρτυρίαν. απὸ Ἱεροσολύμων Ἰουδαῖοι, ὡς συγγενεῖς ὄντες τοῦ βαπτιστοῦ ἀπὸ γένους ἱερατικοῦ τυγχδάνοντος, ἱερεῖς πέμπουσι καὶ Λευίτας πευσομένους, ὅστις ποτὲ εἴη ὁ Ἰωάννης. ὁ δὲ λέγων τὸ »Ἐγὼ οὐκ εἰμὶ ὁ »γριστός« διʼ αὐτοῦ τούτου ὁμολογίαν ἀληθείας πεποίηται, καὶ οὐχ, ὡς ἄν τις ὑπολάβοι, διὰ τὸ »Οὐκ εἰμὶ ὁ χριστός« ἠρνήσατο· οὐ γάρ ἐστιν ἄρνησις τὸ εἰς δόξαν Χριστοῦ λέγειν, μὴ αὐτὸν εἶναι Χριστόν. ### English translation (Claude) Let us now see John's second testimony. The Jews from Jerusalem, as kinsmen of the Baptist, who was of priestly descent, send priests and Levites to inquire who John was. And he, saying “I am not the Christ,” by this very thing made a confession of the truth, and did not, as one might suppose, deny by saying “I am not the Christ”; for it is not a denial to say for the glory of Christ that one is not the Christ. ### Scripture references - John 1:19–20: allusion, high confidence ### Translation notes - The quotation and allusions are John 1:19–20. ### Citation (SBL) Origen, Comm. Jo. 6.43 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-43). ## Commentary on John 6.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-44 - Source: Preuschen 4:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John also denied being Elijah, truthfully. ### Greek text ἅπαξ δὲ οἱ πεμφθέντες ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ Λευῖται ἀκούσαντες τὸ μὴ εἶναι αὐτὸν τὸν προσδοκώμενον χριστόν, πυνθάνονται περὶ τοῦ δευτέρου ἐλπιζομένου παρʼ αὐτοῖς τιμίου ὀνόματος Ἠλίου, εἰ αὐτὸς εἴη ἐκεῖνος. λέγει δὲ μὴ τυγχάνειν Ἠλίας πάλιν ὁμολογῶν διὰ τοῦ Οὐκ εἰμὶ« τὸ ἀληθές. ### English translation (Claude) Once the priests and Levites sent from Jerusalem heard that he was not the expected Christ, they inquire about the second honored name hoped for among them, Elijah, whether he was that one. And he says he is not Elijah, again confessing the truth by “I am not.” ### Scripture references - John 1:21: allusion, high confidence ### Translation notes - The allusion is John 1:21. ### Citation (SBL) Origen, Comm. Jo. 6.44 (Preuschen 4:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-44). ## Commentary on John 6.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-45 - Source: Preuschen 4:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third question was whether John was “the prophet” foretold by Moses. ### Greek text ἐπεὶ δὲ πολλῶν προφητῶν γινομένων ἐν Ἰσραὴλ εἷς τις ὁ ὑπὸ Μωσέως προφητευθεὶς ἐξαιρέτως προσεδοκᾶτο κατὰ τὸ φάσκον ῥητόν· »Ηροφήτην ὑμῖν ὑμῖν κύριος ὀ »θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ, αὐτοῦ ἀκούσεσθε. καὶ »ἔσται πᾶσα [ἡ] ψυχή, ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, »ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ«, τρίτον ἐρωτῶσιν οὐχὶ εἰ προφήτης εἴη, ἀλλʼ εἰ >ὁ< προφήτης. ### English translation (Claude) And since, though there were many prophets in Israel, one in particular, foretold by Moses, was specially expected, according to the text that says, “The Lord our God will raise up for you a prophet from your brothers like me; you shall listen to him. And every soul that does not listen to that prophet will be utterly destroyed from his people,” third they ask, not whether he was a prophet, but whether he was “the” prophet. ### Scripture references - Deut 18:15: quotation, high confidence - Acts 3:22–23: quotation, high confidence - John 1:21: allusion, high confidence ### Translation notes - The quotation is Deut 18:15 combined with Acts 3:22–23 (Lev 23:29); the allusion is John 1:21. ### Citation (SBL) Origen, Comm. Jo. 6.45 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-45). ## Commentary on John 6.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-46 - Source: Preuschen 4:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John denied being “the prophet,” since that was Christ, though he knew he was a prophet. ### Greek text καὶ τοῦτο τὸ ὅνομα ἐκείνων οὐκ ἐπὶ Χριστοῦ ταττόντων ἀλλʼ οἰομένων ἕτερον παρὰ τὸν χριστὸν αὐτὸν εἶναι, αὐτὸς γινώσκων τὸν οὗ πρόδρομός ἐστιν ὅτι καὶ ὁ χριστὸς καὶ ὁ προφήτης οὑτος ἐστὶν ὁ προφητευθείς, φησίν »Οὔ«· τάχα ἂν τὸ »Ναὶ« ἀποκρινάμενος, εἰ χωρὶς τοῦ ἄρθρου ἠρωτήκεισαν· οὐ γὰρ ἡγνόει προφήτης ὤν. ### English translation (Claude) And since they did not apply this name to Christ but thought that he was another besides the Christ, he, knowing that the one whose forerunner he is is both the Christ and this prophet who was foretold, says “No”; perhaps he would have answered “Yes” if they had asked without the article; for he was not unaware that he was a prophet. ### Scripture references - John 1:21: allusion, high confidence ### Translation notes - The allusion is John 1:21. Origen's point turns on the Greek article (ὁ προφήτης, “the prophet”). ### Citation (SBL) Origen, Comm. Jo. 6.46 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-46). ## Commentary on John 6.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-47 - Source: Preuschen 4:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second testimony ends with John's words from Isaiah, “a voice crying in the wilderness.” ### Greek text καὶ ἐν ταύταις ὅλαις ταῖς ἀποκρίσεσιν ἡ δευτέρα οὐδέπω τετέλεσται μαρτυρία Ἰωάννου, ἕως τοῖς αἰτοῦσιν ἀπόκρισιν ἀπαγγελθησομένην τοῖς πέμψασιν ἑαυτὸν ἀπὸ προφητικῆς κατήγγειλε φωνῆς τῆς τοῦ Ἡσαΐου οὕτως ἐχούσης· »Φωνὴ βοῶντος »ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου«. ### English translation (Claude) And in all these answers John's second testimony is not yet complete, until to those who asked for an answer to report to those who sent them he declared himself from the prophetic voice of Isaiah, which runs thus: “A voice of one crying in the wilderness: Make straight the way of the Lord.” ### Scripture references - John 1:23: quotation, high confidence - Isa 40:3: allusion, high confidence ### Translation notes - The quotation is John 1:23 (Isa 40:3). ### Citation (SBL) Origen, Comm. Jo. 6.47 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-47). ## Commentary on John 6.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-48 - Source: Preuschen 4:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether John's words to the Pharisees are a third testimony. ### Greek text Ἄξιον δὲ ζητῆσαι πότερον τετέλεσται ἡ δευτέρα ΜΑΡΤΥΡΊΑ καὶ τρίτη γίνεται πρὸς ἀπεσταλμένους ἐκ τῶν Φαρισαίων καὶ βουλομένους μαθεῖν τί δήποτε βαπτίζει, μήτε Χρωτὸς μήτε Ἠλίας μήτε ὁ προφήτης τυγχάνων, ἐν τῷ »Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος »δὲ ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, [ὁ] ὀπίσω μου ἐρχόμενος, οὗ »οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος‘, ἢ μέρος τῆς δευτέρας ἐστὶ·καὶ τὸ ἀπαγγελλόμενον πρὸς τοὺς Φαρι- σαίους. ### English translation (Claude) It is worth inquiring whether the second testimony has ended, and a third takes place for those sent from the Pharisees who wished to learn why he baptizes when he is neither the Christ nor Elijah nor the prophet, in the words, “I baptize with water; but among you stands one whom you do not know, who comes after me, the strap of whose sandal I am not worthy to untie”; or whether what is said to the Pharisees is also part of the second. ### Scripture references - John 1:26–27: quotation, high confidence - John 1:24–25: allusion, high confidence ### Translation notes - The quotation is John 1:26–27; the allusion is John 1:24–25. The digital text reads ΜΑΡΤΥΡΊΑ in capitals and Χρωτὸς for Χριστὸς. ### Citation (SBL) Origen, Comm. Jo. 6.48 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-48). ## Commentary on John 6.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-49 - Source: Preuschen 4:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen counts John's reply to the Pharisees as a third testimony and describes the purpose of each. ### Greek text ἐγὼ δʼ ὅσον ἐκ τῆς λέξεως ἔστι στοχάσασθαι εἴποιμʼ ἂν τρίτην εἶναι μαρτυρίαν τὸν πρὸς τοὺς ἀποσταλέντας ἀπὸ τῶν φαρισαίων λόγον. παρατηρητέον μέντοι γε ὅτι ἡ πρώτη μαρτυρία τὸ ἔνθεον τοῦ σωτῆρος παρίστησιν, ἡ δὲ δευτέρα τὴν ὑπόνοιαν τῶν δισταζόντων μήποτε ἰωάννης εἴη Χριστὸς καθαιρεῖ, ἡ δὲ τρίτη τὸν ἀοράτως τοῖς ἀνθρώποις παρόντα κηρύττει ὅσον οὐδέπω ἐλευσόμενον. ### English translation (Claude) I, as far as one can conjecture from the text, would say that the word to those sent from the Pharisees is a third testimony. We must observe, however, that the first testimony presents the divinity of the Savior, the second removes the suspicion of those who wondered whether John might be the Christ, and the third proclaims the one who is invisibly present among men, and all but about to come. ### Scripture references - John 1:26: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 6.49 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-49). ## Commentary on John 6.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-50 - Source: Preuschen 4:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two delegations came to John: priests and Levites from Jerusalem, and messengers of the Pharisees. ### Greek text πρὶν δὲ τῶν ἑξῆς μαρτυριῶν, καθʼ ἃς δεικνύμενος μαρτυρεῖται, ἑκάστην λέξιν ἴδωμεν τῆς δευτέρας καὶ τρίτης μαρτυρίας, τοῦτο πρῶτον ἐπιτηρήσαντες ὅτι δύο ἀποστολαὶ γίνονται πρὸς τὸν βαπτιστήν· μία μὲν ἀπὸ Ἱεροσολυμων ὑπὸ ἱουδαίων πεμπόντων »ἱερεῖς καὶ Λευίτας, ἵνα ἐρωτήσωσιν αὐτόν· Σὺ τίς εἶ;« ἑτέρα δὲ Φαρισαίων ἀποστελλόντων καὶ πρὸς τὴν γεγενημένην ἀπόκρισιν τοῖς ἱερεῦσιν καὶ Λευίταις ἐπαπορούντων. ### English translation (Claude) Before the following testimonies, in which he is borne witness to by being pointed out, let us look at each phrase of the second and third testimony, first observing this: that two missions are sent to the Baptist, one from Jerusalem, the Jews sending “priests and Levites to ask him, Who are you?” and another from the Pharisees, who raise questions about the answer given to the priests and Levites. ### Scripture references - John 1:19: quotation, high confidence - John 1:24: allusion, high confidence ### Translation notes - The quotation is John 1:19; the allusion is John 1:24. ### Citation (SBL) Origen, Comm. Jo. 6.50 (Preuschen 4:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-50). ## Commentary on John 6.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-51 - Source: Preuschen 4:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The priests and Levites questioned John gently and respectfully. ### Greek text παρατήρει τοίνυν πῶς κατὰ τὸ ἱερατικὸν καὶ λευϊτικὸν πρόσωπόν ἐστι μεθʼ ἡμερότητος λεγόμενα καὶ φιλομεθείας τὸ Σὺ τίς »Σὺ καὶ τὸ Τί οὐν; σὺ Ἠλίας εἶ;« καὶ τὸ »Ὁ προ- »φήτης ἄρα εἶ σύ;‘ καὶ ἐπὶ τούτοις· Τίς εἶ, ἴνα ἀπόκρισιν δῶμεν »τοῖς πέμψασιν ἡμᾶς; τί λέγεις περὶ σεαυτοῦ;« οὐδὲν γὰρ αὔθαδες οὐδὲ θρασὺ ἐν τῇ τούτων ἐστὶ πεύσει, ἀλλὰ πὰντα ἁρμόττοντα ἀκριβέσιν θεραπευταῖς θεοῦ. ### English translation (Claude) Observe, then, how, fitting the character of priests and Levites, “Who are you?” is said with gentleness and eagerness to learn, and “What then? Are you Elijah?” and “Are you the prophet?” and after these, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” For there is nothing arrogant or bold in their inquiry, but everything is fitting for exact servants of God. ### Scripture references - John 1:19–22: quotation, high confidence ### Translation notes - The quotations are John 1:19–22. The digital text reads φιλομεθείας and garbles “Σὺ τίς εἶ”. ### Citation (SBL) Origen, Comm. Jo. 6.51 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-51). ## Commentary on John 6.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-52 - Source: Preuschen 4:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees' messengers questioned John rudely, to stop him baptizing. ### Greek text οἱ δὲ ἀπὸ τῶν Φαρισαίων ἀπεσταλμένοι οὐδὲν περιεργασαμένων πρὸς τὰ εἰρημένα 〈ὑπὸ〉 τῶν Λευϊτῶν καὶ ἱερέων, οἱονεὶ ὑβριστικὰς καὶ ἀνοητοτέρας προσάγουσι τῷ βαπτιστῇ φωνὰς διὰ τοῦ »Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας »οὐδὲ ὁ προφήτης;‘ καὶ σχεδὸν οὐ μαθεῖν βουλόμενοι ὡς οἱ προειρημένοι ἱερεῖς καὶ Λευῖται ἀποστέλλουσιν, ἀλλὰ κωλῦσαι ἀπὸ τοῦ βαπτίξειν ἴσως οἰόμενοι οὐδενὸς ἑτέρου ἔργον τυγχάνειν τὸ βαπτίζειν ἢ Χριστοῦ καὶ Ἠλίου καὶ τοῦ προφήτου. ### English translation (Claude) But those sent from the Pharisees, not having concerned themselves at all with what the Levites and priests had said, bring to the Baptist words that are, as it were, insulting and more foolish, through “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And they send almost not wishing to learn, as the priests and Levites mentioned before did, but to stop him from baptizing, perhaps thinking that baptizing was the work of no one else than the Christ and Elijah and the prophet. ### Scripture references - John 1:25: quotation, high confidence ### Translation notes - The quotation is John 1:25. The editor supplies 〈ὑπὸ〉. ### Citation (SBL) Origen, Comm. Jo. 6.52 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-52). ## Commentary on John 6.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-53 - Source: Preuschen 4:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Careful readers of Scripture must note who speaks and when; the next lemma is John 1:19–20. ### Greek text καὶ πανταχοῦ ἐπιμέλειαν τὸν ἀκριβῶς ἐντευξόμενον τῇ γραφῇ ποιητέον, τηρεῖν ἀναγκαίου ὄντος τὰ λεγόμενα ὑπὸ τίνων καὶ πότε λέγεται, ἵνʼ εὑρίσκωμεν τὸ τοῖς προσώποις ἁρμοζόντως περιτεθεῖσθαι λόγους διʼ ὅλων τῶν ἁγίων βιβλίων. Ι, 19-20 Τότε ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσλύμων ἱερεῖς καὶ Λευΐιτας, ἵνα ἐρωτήσωσιν αὐτὸν· Σὺ τίς εἶ; καὶ ὡμολόγησε καὶ οὐκ ἠρνήσατο, καὶ ὡμοόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ χριστός. ### English translation (Claude) And everywhere the one who will read Scripture precisely must take care, since it is necessary to observe by whom and when things are said, so that we may find throughout the holy books that words are fittingly assigned to the persons. John 1:19–20: “Then the Jews sent priests and Levites from Jerusalem to ask him, Who are you? And he confessed and did not deny, and confessed, I am not the Christ.” ### Scripture references - John 1:19–20: quotation, high confidence ### Translation notes - The lemma is John 1:19–20. ### Citation (SBL) Origen, Comm. Jo. 6.53 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-53). ## Commentary on John 6.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-54 - Source: Preuschen 4:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews honored John with an embassy of priests; John in turn sent to ask Christ. ### Greek text Καὶ τίνας ἐχρῆν πρεσβύτας πεπέμφθαι πρὸς τὸν Ιωάννην ἀπὸ Ἰουδαίων καὶ πόθεν ἢ τοὺς διαφέρειν νενομισμένους κατ ἐκλογὴν θεοῦ ἀπὸ τοῦ ἐξειλεγμένου παρὰ πᾶσαν τὴν λεγομένην γῆν ἀγαθῆν τόπου Ἱεροσολύμων, ἔνθα ὁ ναὸς ἦν τοῦ θεοῦ; Ἰωάννου μὲν οὖν μετὰ τοσαύτης πυνθάνονται τιμῆς· περὶ Χριστοῦ δὲ οὐδὲν τοιοῦτον ἀναγέγραπται γεγονέναι ὑπὸ ἱουδαίων· ἀλλʼ ὅπερ Ἰουδαῖοι πρὸς Ἰωάννην ποιοῦσι, τοῦτο Ἰωάννης πρὸς Χριστὸν διὰ τῶν ἰδίων μαθητῶν πυνθανόμενος· »Σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;« ### English translation (Claude) And what envoys ought to have been sent to John from the Jews, and from where, if not those thought to excel by God's choice, from the place chosen out of all the so-called good land, Jerusalem, where the temple of God was? They inquire of John, then, with such great honor; but nothing of the kind is recorded as having been done by the Jews regarding Christ. Rather, what the Jews do to John, John does to Christ, inquiring through his own disciples, “Are you the one who is coming, or shall we look for another?” ### Scripture references - Matt 11:3: quotation, high confidence ### Translation notes - The quotation is Matt 11:3. ### Citation (SBL) Origen, Comm. Jo. 6.54 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-54). ## Commentary on John 6.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-55 - Source: Preuschen 4:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ answered John's question by his deeds, a greater testimony than John's. ### Greek text καὶ Ἰωάννης μὲν πρὸς τοὺς ἐληλυθότας ὁμολογήσας καὶ μὴ ἀρνησάμενος ὕστερον τὸ »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ« ἀποφαίνεται· Χριστὸς δὲ τὴν ἀπόκρισιν ποιεῖται ὡς μείζονα τὴν μαρτυρίαν Ἰωάννου ἔχων λόγοις καὶ ἔργοις φάσκων· »Πορευθέντες ἀπαγγείλατε ᾿Ιωάννῃ »ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσι, »λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσι, πτωχοὶ εὐαγγελίζοντα«. περὶ ὧν εὐκαιρότερον, θεοῦ διδόντος, ἐν τοῖς οἰκείοις διαληψόμεθα τόποις. ### English translation (Claude) And John, having confessed and not denied to those who came, afterward declares, “I am the voice of one crying in the wilderness”; but Christ makes his answer as one who has a greater testimony than John's, in words and deeds, saying, “Go and tell John what you see and hear: the blind see, the lame walk, lepers are cleansed, the deaf hear, the poor have good news preached to them.” These we shall treat more opportunely, God granting, in their own places. ### Scripture references - John 1:23: quotation, high confidence - Matt 11:4–5: quotation, high confidence - John 5:36: echo, medium confidence ### Translation notes - The quotations are John 1:23 and Matt 11:4–5 (compare John 5:36). ### Citation (SBL) Origen, Comm. Jo. 6.55 (Preuschen 4:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-55). ## Commentary on John 6.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-56 - Source: Preuschen 4:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks why John answered “Who are you?” with “I am not the Christ.” ### Greek text ἴσως δʼ ἂν οὐκ ἀλόγως τις ἐπιστήσειε τί δήποτε τῶν ἱερἐων καὶ Λευϊτῶν πυνθανομένων Ἰωάννου οὐχὶ εἰ αὐτὸς εἴη ὁ χριστός, ἀλλὰ »Σὺ τίς εἶ;« ἀποκρίνεται ὁ βαπτιστὴς οὐχ ὅπερ ἐχρῆν πρὸς τὸ »Σὺ »τίς εἶ;« »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«· ἀλλʼ ὅπερ οἰκείως ἂν ἐλέγετο εἰ ἦσαν πυθόμενοι »Σὺ εἶ ὁ χριοτός;« ἥρμοττε γὰρ πρὸς τὸ »Σὺ εἶ ὁ χριστός;« τὸ »Ἐγῶ οὐκ εἰμὶ ὁ χριστός«·πρὸς δὲ τὸ »Σὺ τίς »εἶ;« τὸ »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«. ### English translation (Claude) Perhaps someone might not unreasonably ask why, when the priests and Levites asked John not whether he was the Christ but “Who are you?”, the Baptist does not answer what he should have to “Who are you?”, namely “I am the voice of one crying in the wilderness,” but what would have been fitting if they had asked, “Are you the Christ?” For to “Are you the Christ?” the fitting answer was “I am not the Christ,” and to “Who are you?” “I am the voice of one crying in the wilderness.” ### Scripture references - John 1:19–20: quotation, high confidence - John 1:23: quotation, high confidence ### Translation notes - The quotations are John 1:19–20, 23. ### Citation (SBL) Origen, Comm. Jo. 6.56 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-56). ## Commentary on John 6.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-57 - Source: Preuschen 4:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John answered their unspoken suspicion that he might be the Christ. ### Greek text λεκτέον δὲ πρὸς τοῦτο ὅτι, ὡς εἰκός, ἑώρα ἀπὸ τῆς πεύσεως τὸ εὐλαβὲς τῶν ἱερέων καὶ Λευϊτῶν ἐμφαινόντων μὲν ὑπόνοιαν ὑπολήψεως, μήποτʼ εἴη ὁ βαπτίζων Χριστός, γυμνότερον δὲ ὀνομάσαι τοῦτο ὑπὲρ τοῦ μὴ δοκεῖν εἶναι προπετεῖς φυλαττομένων. ὅθεν εὐλόγως ὑπὲρ τοῦ πᾶσαν ὑπόνοιαν αὐτῶν πρῶτον περιαιρεθῆναι ψευδῆ τὴν περὶ ἑαυτοῦ, εἶθʼ οὕτως παραστῆσαι τὸ ἀληθὲς τὸ οὐκ εἶναι Χριστὸς πρὸ πάντων ἀποφαίνεται. ### English translation (Claude) We must say to this that, as is likely, he saw from the question the caution of the priests and Levites, who showed a suspicion that the one baptizing might be the Christ, but guarded against naming it too openly so as not to seem rash. So, reasonably, in order first to remove all their false suspicion about himself, and then to present the truth, he declares first of all that he is not the Christ. ### Scripture references - John 1:20: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 6.57 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-57). ## Commentary on John 6.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-58 - Source: Preuschen 4:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their follow-up questions show they had suspected he might be the Christ. ### Greek text δηλοῖ δὲ τὸ τοιοῦτόν τι αὐτοὺς ὑπονενοηκέναι ἡ δευτέρα ἐρώτησις καὶ ἔτι ἡ τρίτη. ἐπεὶ γὰρ καὶ δεύτερον τῇ τιμῇ ἐλπιζόμενον μὲν καὶ μετὰ Χριστὸν αὐτοῖς τετιμημένον Ἠλίαν εἶναι ὑπελάμβανον ἀποφαινομένου τοῦ Ἰωάννου ὡς οὐκ εἴη Χριστὸς ἠρώτησαν· ### English translation (Claude) That they suspected something of this kind is shown by the second question, and further by the third. For since they supposed that he might be Elijah, the second in honor, hoped for and honored by them after the Christ, when John declared that he was not the Christ, they asked: ### Scripture references - John 1:21: allusion, high confidence ### Translation notes - The quotation of John 1:21 follows in 6.59. ### Citation (SBL) Origen, Comm. Jo. 6.58 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-58). ## Commentary on John 6.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-59 - Source: Preuschen 4:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having exhausted the expected figures, the delegation asked John to say who he was. ### Greek text »Τί οὖν; σὺ Ἠλίας εἶ; καὶ εἶπεν Οὐκ εἰμί«. τὸ τρίτον εἰ αὐτὸς εἴη ὁ προφήτης βούλονται μαθεῖν· οὗ ἀποκριναμένου τὸ Οὒ οὐκέτι ἔχοντες ἰδικῶς ὄνομα ἐλπιςομένου ἐπιδημήσειν αὐτοῖς ἕπειν, φαοίν· »Τίς εἶ; »ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψαοιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;« τοῦτο δηλοῦντες· ταῦτα μὲν οὐκ εἶ ἅπερ ἐλπιζόμενά τῷ Ἰσραὴλ παρέσεσθαι προσδοκᾶτοι, ὅστις δὲ ὢν βαπτίζεις οὐκ ἴσμεν· διόπερ τοῦτο ἡμᾶς δίδαξον, ἕνʼ ἔχωμεν ἀπαγγεῖλαι τοῖς ἡμᾶς διὰ τοῦτο πέμφασι πρὸς σέ. ### English translation (Claude) “What then? Are you Elijah? And he said, I am not.” Third they wish to learn whether he is the prophet; and when he answered “No,” having no longer a particular name of one hoped to come to them, they say, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”, showing this: you are not those whom Israel expects to come; but who you are, that you baptize, we do not know. Therefore teach us this, so that we may have something to report to those who sent us to you for this purpose. ### Scripture references - John 1:21–22: quotation, high confidence ### Translation notes - The quotations are John 1:21–22. The digital text has several slips (ἐλπιςομένου, ἕπειν, φαοίν, πέμψαοιν). ### Citation (SBL) Origen, Comm. Jo. 6.59 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-59). ## Commentary on John 6.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-60 - Source: Preuschen 4:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the time of Jesus' birth and ministry the people were stirred by expectation of the Christ. ### Greek text ἔτι δὲ καὶ τοῦτο ἐχόμενον τῶν προκειμένων προσθήσομεν, ὅτι ὁ καιρὸς τῆς Χριστοῦ ἐπιδημίας ἔσαινε τὸν λαὸν ἤδη πως ἐνεοτηκὼς περὶ τὰ ἔτη τὰ ἀπὸ τῆς γενέσεως τοῦ Ἰησοῦ καὶ ὀλίγῳ ἀνωτἐρω μέχρι τῆς ἀναδείξεως τοῦ κηρύγματος. ### English translation (Claude) Further, we shall add this too, connected with the matters before us: that the time of Christ's coming, already somehow at hand, stirred the people, around the years from the birth of Jesus and a little earlier until the beginning of his preaching. ### Translation notes - The digital text reads ἔσαινε and ἐνεοτηκὼς (probably ἐνεστηκὼς). ### Citation (SBL) Origen, Comm. Jo. 6.60 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-60). ## Commentary on John 6.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-61 - Source: Preuschen 4:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Messianic pretenders like Theudas and Judas show how eagerly the Christ was expected; the next lemma is John 1:21. ### Greek text διόπερ, ὡς εἰκός, τῶν γραμματέων καὶ νομικῶν τὸν ἐλπιζόμενον, ἀπὸ τῶν θείων γραφῶν καταγαγόντων αὐτοῦ τὸν χρόνον, ἤδη προσόοκώντων, ἐπεφύησαν Θευδᾶς, οὐκ ὀλίγον πλῆθος ὡς Χριστός, οἶμαι, συναγαγών, καὶ μετʼ ἐκεῖνον »Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς τῆς ἀπογραφῆς ἡμέραις«. εἰκότως οὖν θερμότερον τῆς Χριστοῦ ἐπιδημίας προσδοκωμένης καὶ λαλουμένης οἱ Ἰουδαῖοι ἀπὸ Ἱεροσολύμων τοὺς ἱερεῖς καὶ Λευΐτας πέμπουσι πρὸς τὸν Ἰωάννην διὰ τοῦ Σὺ τίς εἶ;« μαθεῖν βουλόμενοι, εἰ αὐτὸς Χριστὸς εἶναι ὁμολογήσει. 1,21. Καὶ ἡρώτησαν αυτόν· Τί οἶν; οὺ Ἠλίας εἶ; λέγει Οὐκ εἰμί. ### English translation (Claude) Therefore, as is likely, since the scribes and lawyers, having worked out from the divine Scriptures the time of the one hoped for, were already expecting him, Theudas sprang up, having gathered, I think, no small multitude as the Christ, and after him “Judas the Galilean in the days of the census.” Reasonably, then, since Christ's coming was expected and talked about more warmly, the Jews from Jerusalem send the priests and Levites to John, wishing to learn by “Who are you?” whether he would confess that he was the Christ. John 1:21: “And they asked him, What then? Are you Elijah? He says, I am not.” ### Scripture references - Acts 5:36–37: quotation, high confidence - John 1:21: quotation, high confidence ### Translation notes - The allusion and quotation are Acts 5:36–37; the lemma is John 1:21. The digital text reads προσόοκώντων, αυτόν, οἶν, οὺ. ### Citation (SBL) Origen, Comm. Jo. 6.61 (Preuschen 4:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-61). ## Commentary on John 6.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-62 - Source: Preuschen 4:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus called John Elijah, yet John denied it; how is this to be reconciled with Malachi? ### Greek text Τίς οὐκ ἂν ζητήσαι τῶν ἀκουόντων Ἰησοῦ λέγοντος περὶ Ἰωάννου· »Εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι«, πῶς πρὸς τοὺς ἐρωτῶντας τὸ Σὺ Ἠλίας εἶ;« λέγει Ἰωάννης· »Οὐκ εἰμμί«· πῶς δὲ καὶ νοῆσαι δεῖ τὸν Ἰωάννην αὐτὸν εἶναι Ἠλίαν τὸν μέλλοντα ἔρχεσθαι κατὰ τὸ εἰρημένον ὑπὸ τοῦ Μαλαχίου οὕτως ἔχον· Καὶ ἰδού, ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, ὁς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, »μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην»; ### English translation (Claude) Who among those who hear Jesus saying of John, “If you are willing to accept it, he is Elijah who is to come,” would not ask how John says “I am not” to those who ask, “Are you Elijah?” And how must we understand that John is himself Elijah who is to come, according to what was said by Malachi, which runs thus: “And behold, I send you Elijah the Tishbite before the great and glorious day of the Lord comes, who will turn the heart of the father to the son and the heart of a man to his neighbor, lest I come and strike the earth utterly”? ### Scripture references - Matt 11:14: quotation, high confidence - John 1:21: quotation, high confidence - Mal 4:5–6 (3:23-Mal LXX): quotation, high confidence ### Translation notes - The quotations are Matt 11:14, John 1:21, and Mal 4:5–6 (3:22–23 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.62 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-62). ## Commentary on John 6.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-63 - Source: Preuschen 4:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel told Zechariah that John would come in the spirit and power of Elijah. ### Greek text καὶ ὁ τοῦ ὀφθέντος δὲ τῷ Ζαχαρίᾳ ἀγγέλου κυρίου ἑστῶτος ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος λόγος πρὸς τὸν Ζαχαρίαν παραπλήσιόν τι ἐμφαίνει τοῖς ὑπὸ τοῦ Μαλαχίου εἰρημένοις διὰ τούτων· Καὶ ἡ γυνή σου Ἐλισάβετ »γεννήσει υἱόν σοι καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἱωάννην·« καὶ μετ ὀλίγα· »Αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας Πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρο- »νήσει δικαίων, ἑτοιμά΄σαι κυρίῳ λαὸν κατεσκευσμένον«. ### English translation (Claude) And the word of the angel of the Lord who appeared to Zechariah, standing at the right of the altar of incense, to Zechariah shows something similar to what Malachi said, in these words: “And your wife Elizabeth will bear you a son, and you shall call his name John”; and shortly after, “He will go before him in the spirit and power of Elijah, to turn the hearts of fathers to children and the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared.” ### Scripture references - Luke 1:11: allusion, high confidence - Luke 1:13: quotation, high confidence - Luke 1:17: quotation, high confidence ### Translation notes - The quotations are Luke 1:11, 13, 17. ### Citation (SBL) Origen, Comm. Jo. 6.63 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-63). ## Commentary on John 6.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-64 - Source: Preuschen 4:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers in transmigration say John did not remember being Elijah, and that some thought Jesus was an old prophet reborn. ### Greek text πρὸς δὴ τὸ πρῶτον ὁ μέν τις ἐρεῖ ὅτι ἑαυτὸν ἠγνόει Ἰωάννης Ἠλίαν ὄντα· καὶ τάχα τούτῳ χρήσονται οἱ ἐκ τούτων τῷ περὶ μετενσωματώσεως παριστάμενοι λόγῳ, ὡς τῆς ψυχῆς μεταμφιεννυμένης σώματα καὶ οὐ πάντως μεμνημένης τῶν προτέρων βίων. οἱ δʼ αὐτοὶ οὑτοι ἐροῦσι καί τινας τῶν Ἰουδαίων τῷ δόγματι συγκατατιθεμέ΄νους περὶ τοῦ σωτῆρος εἰρηκέναι ὡς ἄρα εἷς τις εἴη τῶν ἀρχαίων προφητῶν ἀναστὰς οὐκ ἀπὸ τῶν μνημείων ἀλλʼ ἀπὸ τῆς γενέσεως. ### English translation (Claude) To the first point, then, someone will say that John did not know that he himself was Elijah; and perhaps those who support the doctrine of transmigration of souls will use this, as though the soul puts on bodies one after another and does not always remember its former lives. These same people will also say that some of the Jews, agreeing with the doctrine, said of the Savior that he was one of the ancient prophets risen, not from the tombs but by birth. ### Scripture references - Luke 9:8: allusion, high confidence - Matt 16:14: allusion, medium confidence ### Translation notes - The allusions are Matt 16:14 and Luke 9:8, 19. “Transmigration” renders μετενσωμάτωσις (literally “re-embodiment”). ### Citation (SBL) Origen, Comm. Jo. 6.64 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-64). ## Commentary on John 6.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-65 - Source: Preuschen 4:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They argue that people who knew Jesus' parents must have thought of rebirth, and they cite Genesis for their view. ### Greek text πῶς γὰρ ἐδύναντο, σαφῶς δεικνυμένης τῆς μητρὸς αὐτοῦ Μαρίας ὑπολαμβανομένου τε πατρὸς αὐτῷ τυγχάνειν Ἰωσὴφ τοῦ τέκτονος νομίζειν ἕνα τινὰ τῶν προφητῶν αὐτὸν τυγχάνοντα ἐγηγέρθαι ἀπὸ τῶν νεκρῶν; καὶ τῷ »ἐξαλείψω δὲ πᾶσαν τὴν ἐξανάστασιν« ἀναγεγραμμένῳ ἐν τῇ Γενέσει οἱ αὐτοὶ χρώμενοι τὸν πεφροντικότα πιθανότητας ἀπατηλὰς προσαγομένας ἀπὸ τῶν γραφῶν λύειν εἰς ἀγῶνα παραστήσουσιν ἱστάμενον πρὸς τὸ δόγμα. ### English translation (Claude) For how could they, when his mother Mary was plainly known and Joseph the carpenter was supposed to be his father, think that he was one of the prophets raised from the dead? And using what is written in Genesis, “I will blot out every raising up,” these same people will force the one who has taken care to refute deceptive plausibilities drawn from the Scriptures into a contest, standing against the doctrine. ### Scripture references - Matt 13:55: allusion, high confidence - Gen 7:4: quotation, high confidence ### Translation notes - The allusion is Matt 13:55; the quotation is Gen 7:4 LXX (“I will blot out every raising up,” ἐξανάστασιν, which they took to mean rebirth). ### Citation (SBL) Origen, Comm. Jo. 6.65 (Preuschen 4:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-65). ## Commentary on John 6.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-66 - Source: Preuschen 4:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A churchman answers that John had Elijah's spirit and power, not his soul. ### Greek text ΧΙ. Ἕτερος δὲ τις ἐκκλησιαστικὸς τὸν περὶ τῆς μετενσωματώσεως ἀποπτύων ὡς ψευδῆ λόγον, μὴ προσιέμενος τὸ τὴν ψυχὴν Ἰωάννου Ἠλίαν ποτὲ γεγονέναι, τῷ προειρημένῳ λόγῳ τοῦ ἀγγέλου χρήσεται ψυχὴν Ἠλίου μὴ ὀνομάσαντος ἐπὶ τῆς Ἰωάννου γενέσεως ἀλλὰ πνεῦμα καὶ δύναμιν διὰ τοῦ Καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύ- »ματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα« διὰ μυρίων δυνάμενος ἀποδεικνύναι γραφῶν ἕτερον εἶναι τὸ πνεῦμα τῆς ψυχῆς καὶ ὀνομαζομένην δύναμιν τοῦ πνεύματος καὶ τῆς ψυχῆς· περὶ ὧν οὐκ εὔκαιρον νῦν παρατίθεσθαι τὰ πολλά, ἵνα μὴ πάνυ τὸν λόγον περισπάσωμεν. ### English translation (Claude) But another, a churchman, rejecting the doctrine of transmigration as false and not accepting that John's soul was ever Elijah, will use the angel's word mentioned before, since the angel did not name the soul of Elijah at John's birth, but the spirit and power, through “And he will go before him in the spirit and power of Elijah, to turn the hearts of fathers to children”; being able to show from countless Scriptures that the spirit is different from the soul, and that what is called power is different from both the spirit and the soul. It is not timely now to cite many passages about these, lest we draw the discussion too far aside. ### Scripture references - Luke 1:17: quotation, high confidence ### Translation notes - The quotation is Luke 1:17. The digital text begins with the chapter number XI, not translated. ### Citation (SBL) Origen, Comm. Jo. 6.66 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-66). ## Commentary on John 6.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-67 - Source: Preuschen 4:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture distinguishes spirit and power and speaks of a prophet's spirit resting on another, so John can be called Elijah because he had Elijah's spirit. ### Greek text ἀρκεσθήσεται δὲ ἐπὶ τοῦ παρόντος πρὸς μὲν τὸ διαφέρειν δύναμιν Πνεύματος τὸ »Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ »σὲ καὶ δύναμις ὐψίστου ἐπισκιάσει σοι«· πρὸς δὲ τὸ τὰ ἐν τοῖς προφήταις πνεύματα, ἅτε δεδωρημένα αὐτοῖς ὑπὸ θεοῦ οἱονεὶ ἐκείνων ὀνομάζεσθαι κτήματα τὸ »Πνεύματα προφητῶν προφήταις ὑποτάσσε- »ται«· καὶ τὸ »Ἀναπέπαυται τὸ πνεῦμα Ἡλίου ἐπὶ Ἐλισσαιέ«. οὕτω γὰρ οὐδὲν ἄτπον, φησίν, ἔσται τὸν Ἰωάννην ἐν πνεύματι καὶ δυνάμει Ἠλίου ἐπιστρέφοντα καρδίας πατέρων ἐπὶ τέκνα, διὰ τοῦτο τὸ πνεῦμα Ἠλίαν λέγεσθαι τὸν μέλλοντα ἔρχεσθαι. ### English translation (Claude) For the present it will suffice, to show that power differs from spirit, to cite “The Holy Spirit will come upon you, and the power of the Most High will overshadow you”; and to show that the spirits in the prophets, since they were given to them by God, are named as their possessions, as it were, “The spirits of prophets are subject to prophets,” and “The spirit of Elijah rests on Elisha.” So, he says, there will be nothing absurd in John, turning the hearts of fathers to children in the spirit and power of Elijah, being called, because of this spirit, Elijah who is to come. ### Scripture references - Luke 1:35: quotation, high confidence - 1 Cor 14:32: quotation, high confidence - 2 Kgs 2:15: quotation, high confidence - Luke 1:17: allusion, high confidence - Matt 11:14: allusion, high confidence ### Translation notes - The quotations are Luke 1:35, 1 Cor 14:32, 2 Kgs 2:15, and Luke 1:17; the allusion is Matt 11:14. The churchman's view is reported (“he says”). The digital text reads ἄτπον. ### Citation (SBL) Origen, Comm. Jo. 6.67 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-67). ## Commentary on John 6.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-68 - Source: Preuschen 4:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As God is called God of Abraham, the Holy Spirit can be called the spirit of Elijah. ### Greek text εἰς παραμυθίαν δὲ τούτων καὶ τούτῳ χρήσεται τῷ λόγῳ· εἰ ὁ τῶν ὅλων θεὸς οἰκειωθεὶς τοῖς ἁγίοις θεὸς αὐτῶν γίνεται, οὕτως ὀνομαζόμενος θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ, πόσῳ πλέον τὸ ἅγιον πνεῦμα οἰκεινθὲν τοῖς προφήταις πνεῦμα αὐτῶν χρηματίζειν οἷόν τε ἔσται, ἕνʼ ᾖ οὕτως πνεῦμα Ἠλίου καὶ πνεῦμα Ἡσαΐου λεγόμενον τὸ πνεῦμα; ### English translation (Claude) And in support of these he will use this argument: if the God of the universe, making himself the saints' own, becomes their God, and is thus named God of Abraham and God of Isaac and God of Jacob, how much more will the Holy Spirit, made the prophets' own, be able to be called their spirit, so that the Spirit is thus called the spirit of Elijah and the spirit of Isaiah? ### Scripture references - Exod 3:6: allusion, high confidence ### Translation notes - The allusion is Exod 3:6. The digital text reads οἰκεινθὲν. ### Citation (SBL) Origen, Comm. Jo. 6.68 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-68). ## Commentary on John 6.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-69 - Source: Preuschen 4:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who thought Jesus a risen prophet may simply have been mistaken and ignorant of his parents. ### Greek text ὁ αὐτός τε οὗτος ἐκκλησιαστικὸς ἐρεῖ δύνασθαι μὲν τοὺς ὑπειληφότας ἕνα τῶν προφητῶν εἶναι τὸν Ἰησοῦν ἀναστάντα ἐκ νεκρῶν ἠπατῆσθαι κατά τε τὸ προειρημένον δόγμα καὶ κατὰ τὸ ὑπολαμβάνειν αὐτὸν ἕνα τῶν προφητῶν τυγχάνειν, δύνασθαι δὲ πρὸς τῷ κατὰ τὸ νομίζειν αὐτὸν τῶν προφητῶν εἶναι ἕνα πταίειν καὶ ψευδοδοφεῖν καὶ κατὰ τὸ ἀγνοεῖν αὐτοῦ τὸν λεγόμενον πατέρα καὶ τὴν οὐσαν μητέρα, οἴεσθαί τε αὐτὸν ἀπὸ τῶν μνημείων ἐγηγέρθαι. ### English translation (Claude) And this same churchman will say that those who supposed Jesus to be one of the prophets risen from the dead may have been deceived both in the aforementioned doctrine and in supposing him to be one of the prophets; and that, besides stumbling and holding false opinion in thinking him one of the prophets, they may have been ignorant of his so-called father and his real mother, and thought he had risen from the tombs. ### Scripture references - Luke 9:8: allusion, high confidence ### Translation notes - The allusion is Luke 9:8. The digital text reads ψευδοδοφεῖν. ### Citation (SBL) Origen, Comm. Jo. 6.69 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-69). ## Commentary on John 6.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-70 - Source: Preuschen 4:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis uses “raise up” of ordinary birth; John is Elijah in one sense, and denied it in the sense they meant. ### Greek text καὶ πρὸς τὸ ἐν τῇ Γενέσει δὲ περὶ τῆς ἐξαναστάσεως ἀπαντήσεται ὁ ἐκκλησιαστικὸς χρώμενος τῷ »ἐξανέστησε γὰρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ἃν ἀπέ- »κτεινε Κάϊν« τῆς »ἐξαναστάσεως« καὶ ἐπὶ »γενέσεως« κειμένης. οὑτος δὴ πρὸς τὸ πρῶτον ἀπορηθὲν ἑτέρως παρὰ τὸν ὑπολαμβάνοντα μετενσωμάτωσιν ἀπολογούμενος ἐρεῖ διὰ μὲν τὰ ἀρτίως κατασκευασθέντα λόγῳ τινὶ εἶναι τὸν Ἰωάννην Ἠλίαν τὸν μέλλοντα ερχεσθαι, ἀποκεκρίσθαι δὲ πρὸς τοὺς ἱερεῖς. καὶ Λευίτας τὸ »Οὐκ εἰμὶ« στοχασάμενον τοῦ βουλήματος τῆς ἐρωτήσεως αὐτῶν. ### English translation (Claude) And to the passage in Genesis about “raising up” the churchman will respond using “For God has raised up for me another seed in place of Abel, whom Cain killed,” where “raising up” is used also of birth. This man, then, defending himself on the first difficulty differently from the one who supposes transmigration, will say that, because of what has just been established, John is in some sense Elijah who is to come, but that he answered the priests and Levites “I am not,” aiming at the intention of their question. ### Scripture references - Gen 4:25: quotation, high confidence - John 1:21: allusion, high confidence ### Translation notes - The quotation is Gen 4:25 LXX; the allusion is John 1:21. ### Citation (SBL) Origen, Comm. Jo. 6.70 (Preuschen 4:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-70). ## Commentary on John 6.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-71 - Source: Preuschen 4:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They asked whether John was Elijah returned from heaven without birth, which he rightly denied. ### Greek text οὐ γὰρ τοῦτο ἤθελεν ἡ προγενομένη ἐξέτασις τῷ Ἰωάννῆ ἀπὸ τῶν ἱερέων καὶ Λευϊτῶν, τὸ μαθεῖν διʼ τὸ αὐτὸ πνεῦμα ἐν ἀμφοτέροις ἐτύγχανεν, ἀλλʼ διʼ ὁ Ἰωάν- νης αὐτὸς Ἠλίας ὁ ἀναληφθεὶς νῦν ἐπιφαινόμενος κατὰ τὸ Ἰουδαίοις προσδοκώμενον χωρὶς γενέσεως, ἣν τάχα καὶ ἠγνόουν οἱ ἀπὸ Ἱεροσολύμων ἀποσταλέντες· πρὸς ἣν πεῦσιν εἰκότως ἀποκρίνεται τὸ »Οὐκ εἰμί«· οὐ γὰρ Ἠλίας ὁ ἀναληφθεὶς ἀμείψας σῶμα ἐληλύθει Ἰωάννης ὀνομάζόμενος. ### English translation (Claude) For the inquiry made of John by the priests and Levites did not intend to learn whether the same spirit was in both, but whether John was himself Elijah, who had been taken up, now appearing, as the Jews expected, without birth, of which perhaps those sent from Jerusalem were also ignorant. To this question he reasonably answers, “I am not”; for Elijah, who had been taken up, had not come, having changed his body, named John. ### Scripture references - 2 Kgs 2:11: allusion, high confidence - John 1:21: allusion, high confidence ### Translation notes - The allusions are 2 Kgs 2:11 and John 1:21. The digital text reads διʼ for εἰ twice. ### Citation (SBL) Origen, Comm. Jo. 6.71 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-71). ## Commentary on John 6.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-72 - Source: Preuschen 4:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transmigrationist replies that John's famous birth must have been known in Jerusalem. ### Greek text ΧΙΙ. Ὁ δὲ πρῶτος, οὗ τὸν νοῦν παρεθήκαμεν οἰομένου μετενσωμάτωσιν ἐντεῦθεν κατασκευάζεσθαι, προσδιατρίβων τῇ βασάνῳ τῆς λέξεως ἐρεῖ πρὸς τὸν δεύτερον, ὅτι οὐκ ἀκόλουθον τὸν τηλικούτου ἱερέως Ζαχαρίου υἱὸν ἐπὶ γήρᾳ γεγεννημένον ἀμφοτέροις τοῖς γονεῦσιν παρὰ πᾶσαν ἀνθρωπίνην προσδοκίαν ἀγνοεῖσθαι ὑπὸ τῶν τοσούτων ἐν Ἱεροσολύμοις Ἰουδαίων καὶ τῶν παμφθέντων ὑπʼ αὐτῶν Λευϊτῶν καὶ ἱερέων, οὐ γινωσκόντων τὸ γεγεννῆσθαι 〈οὕτως〉 αὐτόν· καὶ μάλιστα Λουκᾶ μαρτυροῦντος ὅτι »Ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτοὺς« (δῆλον δὲ ὅτι τὸν Ζαχαρίαν καὶ τὴν Ἐλισάβετ) »καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ »ῥήματα ταῦτα«. ### English translation (Claude) But the first, whose view we set out, who thinks that transmigration is established from this, continuing to test the text, will say to the second that it is not consistent that the son of so great a priest as Zechariah, born in the old age of both parents beyond all human expectation, should be unknown to so many Jews in Jerusalem and to the Levites and priests sent by them, as though they did not know that he had been born in this way; especially since Luke testifies that “fear came on all who lived around them” (clearly Zechariah and Elizabeth) “and all these things were talked about through all the hill country of Judea.” ### Scripture references - Luke 1:65: quotation, high confidence - Luke 1:7: allusion, medium confidence ### Translation notes - The quotation is Luke 1:65; the allusion is Luke 1:7, 18. The digital text begins with the chapter number XII, not translated, and reads παμφθέντων. ### Citation (SBL) Origen, Comm. Jo. 6.72 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-72). ## Commentary on John 6.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-73 - Source: Preuschen 4:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So, he argues, the priests believed in transmigration, and John denied being Elijah because he did not remember it. ### Greek text εἰ δὲ οὐκ ἠγνοεῖτο ἡ ἐκ Ζαχαρίου γένεσις Ἰωάννου, ἔπεμπον δὲ οἱ ἀπὸ Ἱεροσολύμων Ἰουδαῖοι διὰ τῶν Λευϊτῶν καὶ ἱερέων πευσόμενοι τὸ Νυ Ἠλίας εἷ;« δῆλον ὅτι τοῦτο ἔλεγον τὸ περὶ μετενσωματώσεως δόγμα οἰόμενοι εἶναι ἀληθὲς ὡς πάτριον τυγχάνον καὶ οὐκ ἀλλότριον τῆς ἐν ἀπορρήτοις διδασκαλίας αὐτῶν. διὰ τοῦτο οὖν λέγει »Οὐκ εἰμὶ Ἠλίας« ὁ Ἰωάννης, ἐπεὶ ἀγνοεῖ τὸν ἴδιον πρότερον βίον. ### English translation (Claude) And if John's birth from Zechariah was not unknown, yet the Jews from Jerusalem sent through the Levites and priests to ask, “Are you Elijah?”, clearly they said this thinking that the doctrine of transmigration was true, as being ancestral and not foreign to their secret teaching. For this reason, then, John says “I am not Elijah,” since he does not know his own former life. ### Scripture references - John 1:21: quotation, high confidence ### Translation notes - The quotation is John 1:21. The digital text reads Νυ and εἷ. ### Citation (SBL) Origen, Comm. Jo. 6.73 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-73). ## Commentary on John 6.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-74 - Source: Preuschen 4:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The churchman replies that such a prophet would not lie or assert what he did not know. ### Greek text Τούτων δὴ οὐκ εὐκαταφρόνητον πιθανότητα ἐχόντων, πάλιν ὁ ἐκκλησιαστικὸς ἀπορήσει πρὸς τὸν πρότερον εἰ κατὰ τὸν προφήτην ἐστὶν τὸν ὑπὸ τοῦ πνεύματος φωτιζόμενον καὶ ὑπὸ Ἡσαΐου προφητευόμενον, ὑπό τε τηλικούτου [τοῦ] ἀγγέλου πρὶν γεννηθῆναι τεχθήσεσθαι προειρημένον, ἐκ τοῦ πληρώματος Χριστοῦ εἰληφότα, χάριτος τηλικαύτης μετεσχηκότα, τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγενῆσθαι νενοηκότα, περὶ θεοῦ καὶ τοῦ μονογενοῦς τοῦ εἰς τὸν κόλπον τοῦ πατρὸς διηγησάμενον τὰ τοσαῦτα, τὸ ψεύσασθαι καὶ ὅπερ ἦν οὐκ ἐγνωκότα κἂν ἐπισχεῖν. ### English translation (Claude) Since these arguments have a plausibility not to be despised, the churchman will again object to the former: is it fitting for the prophet enlightened by the Spirit and foretold by Isaiah, announced before his birth by so great an angel, who received from the fullness of Christ, shared in so great a grace, understood that truth came through Jesus Christ, and related so much about God and the Only-begotten who is in the bosom of the Father, to lie, and not even to suspend judgment about what he did not know? ### Scripture references - Isa 40:3: allusion, high confidence - Luke 1:13–17: allusion, high confidence - John 1:16–18: allusion, high confidence ### Translation notes - The allusions are Isa 40:3, Luke 1:13–17, and John 1:16–18. The editor deletes τοῦ. ### Citation (SBL) Origen, Comm. Jo. 6.74 (Preuschen 4:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-74). ## Commentary on John 6.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-75 - Source: Preuschen 4:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If transmigration were widely held, John should at least have suspended judgment rather than deny. ### Greek text ἐχρῆν γὰρ περὶ τῶν ἀδηλοτέρων ἐπέχειν ὁμολογεῖν, καὶ μήτε μήτε μήτε μήτε τὴν πρότασιν. πῶς δὲ οὐκ ἡν εὔλογον, διʼ πολλῶν τοῦτο δόγμα ἐτύγχανεν, ἐπισχεῖν τὸν Ἰωάννην περὶ αὑτοῦ, μήποτε ἡ ψυχὴ αὐτοῦ ποτε ἐν Ἠλίᾳ ἦν; ### English translation (Claude) For about more obscure matters he ought to have confessed that he suspended judgment, and neither … nor … the proposition. And how would it not have been reasonable, if this doctrine was held by many, for John to suspend judgment about himself, whether perhaps his soul had once been in Elijah? ### Translation notes - The digital text is damaged in the first sentence (“μήτε” four times, then “τὴν πρότασιν”); the sense is that John should neither have affirmed nor denied the proposition. “διʼ” is read as εἰ. ### Citation (SBL) Origen, Comm. Jo. 6.75 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-75). ## Commentary on John 6.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-76 - Source: Preuschen 4:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He challenges the other to show that the Jews actually held such a doctrine. ### Greek text καὶ ἐπὶ τὴν ἱστορίαν δὲ ὁ ἐκκλησιαστικὸς προκαλέσεται τὸν πρότερον πευσόμενον παρὰ τῶν τὰ ἀπόρρητα ἐγνωκέναι παρʼ Ἑβραίοις ἐπαγγελλομένων, εἰ τοιοῦτόν τι δόγμα ἐστὶ παρʼ αὐτοῖς· ἐὰν γὰρ μηδαμῶς φαίνηται τοῦθʼ οὕτως ἔχον, δῆλον ὅτι ἐσκέδασται ὁ τοῦ προτέρου λόγος. ### English translation (Claude) And the churchman will also appeal to history, challenging the former to inquire of those among the Hebrews who profess to know the secret teachings whether there is any such doctrine among them. For if it does not appear to be so at all, clearly the former's argument has been scattered. ### Citation (SBL) Origen, Comm. Jo. 6.76 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-76). ## Commentary on John 6.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-77 - Source: Preuschen 4:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The churchman asks what the priests meant by their question, since they knew John's parentage. ### Greek text οὐδὲν τοίνυν ἡττον ὁ ἐκκλησιαστικὸς χρήσεται τῇ προα- ποδεδομένῃ λύσει, ἔτι καὶ αὐτὸς τὸ βούλημα τῶν πυθομένων παραστῆσαι ἀπαιτούμενος. εἰ γάρ, ὡς κατεσκεύασεν, οἱ πέμψαντες ἴσασι γεγενημένον ἐκ Ζαχαρίου καὶ Ἐλισάβετ τὸν Ἰωάννην, καὶ πολλῷ πλέον οἱ πεμφθέντες γένους ὄντες ἱερατικοῦ, οὓς οὐκ ἂν ἔλαθεν ἡ τοῦ οὕτως ἐπιφανοῦς συγγενοῦς Ζαχαρίου παράδοξος εὐπαιδία, τί νοήσαντες πυνθάνονται τὸ »Σὺ Ἠλίας εἶ;« ἄνδρες ἀνεγνωκότες ἀνειλῆφθαι αὐτὸν ὡς εἰς τὸν οὐρανὸν κα προσδοκῶντες ἐπιδημίαν αὐτοῦ; ### English translation (Claude) None the less the churchman will use the solution given before, being himself required to show the intention of those who asked. For if, as the other argued, those who sent knew that John was born of Zechariah and Elizabeth, and much more those sent, being of priestly family, from whom the extraordinary gift of a child to so distinguished a kinsman as Zechariah would not have been hidden, with what thought do they ask, “Are you Elijah?”, men who had read that he was taken up, as it were into heaven, and were expecting his coming? ### Scripture references - John 1:21: quotation, high confidence - 2 Kgs 2:11: allusion, high confidence ### Translation notes - The quotation is John 1:21; the allusion is 2 Kgs 2:11. ### Citation (SBL) Origen, Comm. Jo. 6.77 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-77). ## Commentary on John 6.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-78 - Source: Preuschen 4:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps they asked figuratively whether John was the end-time forerunner, which he denied. ### Greek text τάχα οὖν, ἐπεὶ πρὸς τῇ συντελείᾳ προσδοκῶσιν Ἠλίαν πρὸ Χριστοῦ καὶ ἐπὶ τούτῳ Χριστόν, οἱονεὶ τροπικώτερον φαίνονται ἐρωτῶντες Εἰ σὺ εἶ ὁ προκαταγγέλλων τὸν πρὸ Χριστοῦ ἐπὶ συντελείᾳ ἐλευσόμενον λόγον; καὶ ἐπιστημόνως πρὸς τοῦτο ἀποκρίνεται τὸ »Οὐκ »εἰμί«. ### English translation (Claude) Perhaps, then, since they expect Elijah at the consummation before the Christ, and after him the Christ, they seem to ask more figuratively: Are you the one who announces beforehand the word that will come before the Christ at the consummation? And to this he answers knowingly, “I am not.” ### Scripture references - Mal 4:5 (3:23 LXX): allusion, medium confidence - John 1:21: allusion, high confidence ### Translation notes - The allusions are Mal 4:5 (3:23 LXX) and John 1:21. ### Citation (SBL) Origen, Comm. Jo. 6.78 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-78). ## Commentary on John 6.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-79 - Source: Preuschen 4:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People were similarly mistaken about Jesus, calling him John, Elijah, or a prophet. ### Greek text Ἔτι δὲ ὁ ἐκκλησιαστικὸς ἱστάμενος πρὸς τὰ ἐξητασμένα ὑπὸ τοῦ ἑτέρου ἀποδεικνύναι πειρωμένου μὴ ἂν λεληθέναι τοὺς ἱερεῖς οὕτως ἐπιφανῆ γεγενημένην τὴν Ἰωάννου γένεσιν διὰ τὸ »ἐν τῇ »ὀρεινῇ τῆς Ἰουδαίας« διαλελαλῆσθαι »πάντα τὰ ῥήματα ταῦτα«, φήσει τὴν παραπλησίαν ἀπάτην πολλοῖς γεγονέναι καὶ περὶ τοῦ σωτῆρος, ἐπεὶ »Οἱ μὲν ἔλεγον αὐτὸν Ἰωάννην τὸν βαπτιστήν, ἄλλοι »δὲ Ἠλίαν, † ἄλλοι δὲ Ἰερεμίαν ἢ ἔνα τῶν προφητῶν«, ὡς καὶ οἱ μαθηταὶ πυνθανομένῳ τῷ κυρίῳ γενομένῳ ἐν τοῖς μέρεσι Καισαρείας τῆς Φιλίππου εἰρήκασι. ### English translation (Claude) Further, the churchman, standing against what the other examined in trying to show that John's birth, having been so famous, could not have escaped the priests because “all these things were talked about in the hill country of Judea,” will say that a similar mistake arose among many about the Savior too, since “some said he was John the Baptist, others Elijah, … others Jeremiah or one of the prophets,” as the disciples said when the Lord asked them in the region of Caesarea Philippi. ### Scripture references - Luke 1:65: quotation, high confidence - Matt 16:13–14: quotation, high confidence ### Translation notes - The quotations are Luke 1:65 and Matt 16:13–14. The editor marks a doubtful word (†). ### Citation (SBL) Origen, Comm. Jo. 6.79 (Preuschen 4:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-79). ## Commentary on John 6.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-80 - Source: Preuschen 4:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herod thought Jesus was John raised, unaware of what others knew of Jesus' family. ### Greek text καὶ ὁ Ἡρώδης δὲ λέγων· »Ὄν ἐγὼ ἀπεκε- »φάλισα Ἰωάννην, αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν‘ περὶ τοῦ χριστοῦ ἔοικε μὴ εἰδέναι τὰ λεγόμενα ὑπὸ τῶν φασκόντων· »Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριάμ, καὶ οἱ ἀδελ- »φοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; καὶ αἱ ἀδελ- »φαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν«; ### English translation (Claude) And Herod too, saying “John, whom I beheaded, has been raised from the dead,” seems not to have known about Christ what was said by those who said, “Is not this the carpenter's son? Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? And are not all his sisters with us?” ### Scripture references - Mark 6:16: quotation, high confidence - Matt 13:55–56: quotation, high confidence ### Translation notes - The quotations are Mark 6:16 and Matt 13:55–56. ### Citation (SBL) Origen, Comm. Jo. 6.80 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-80). ## Commentary on John 6.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-81 - Source: Preuschen 4:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As with Jesus, some knew John's parents while others thought he might be Elijah. ### Greek text οὐδὲν οὖν θαυμαστόν, ὥσπερ ἐπὶ τοῦ σωτῆρος, πολλῶν ἐγνωκότων τὴν ἐκ Μαρίας γένεσιν αὐτοῦ, ἄλλους ἠπατῆσθαι, οὕτω καὶ ἐπὶ τοῦ Ἰωάννου οὓς μὲν μὴ λεληθέναι τὴν ἐκ Ζαχαρίου γένεσιν αὐτοῦ, ἑτέρους δὲ διστάζειν, μήποτε ὁ προσδοκώμενος Ἠλίας ἐπεφάνη κατὰ τὸν Ἰωάννην ### English translation (Claude) It is nothing surprising, then, that, just as with the Savior, though many knew of his birth from Mary, others were deceived, so also with John, his birth from Zechariah was not hidden from some, while others wondered whether the expected Elijah had appeared in John ### Translation notes - The sentence continues in 6.82. ### Citation (SBL) Origen, Comm. Jo. 6.81 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-81). ## Commentary on John 6.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-82 - Source: Preuschen 4:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even though John's looks were known and unlike Jesus', some thought Jesus was John risen; so confusion about Elijah is not surprising. ### Greek text (καὶ οὐ χώραν γε μᾶλλον ἔχει ἡ περὶ τοῦ Ἰωάννου ἐπαπόρησις, μήποτε εἴη Ἠλίας, ἤπερ ἡ περὶ τοῦ σωτῆρος, μὴ ἄρα αὐτὸς τυγχάνῃ Ἰωάννης) ὧν τοῦ Ἡλίου μὲν τὸν χαρακτῆρα ἀπὸ μόνης τῆς λέξεως, καὶ οὐχὶ ἀπὸ τῆς αἰσθήσεως τι ἀποβάλλεσθαι διὰ τὸ »Ἀνὴρ δασὺς καὶ ζώνην Δερματίνην περιεζωσμένος περὶ τὴν ὀσφὺν αὐτοῦ«· τοῦ δὲ Ἰωάννου τὸ εἶδος προεγνωσμένον τάχα, οὐδὲ παραπλήσιον τυγχάνον τῷ χα- ρακτῆρι τοῦ Ἰησοῦ, οὐδὲν ἧττον ὑπόνοιάν τισι παρεσχηκέναι, μήποτε ὁ Ἰωάννης ἀνέστη ἐκ νεκρῶν Ἰησοῦς μετονομαζόμενος. ### English translation (Claude) (and the question about John, whether he might be Elijah, has no more room than that about the Savior, whether he might be John), since of Elijah they knew the appearance only from the text, and not from sight, … because of “a hairy man with a leather belt around his waist”; while John's appearance was perhaps known beforehand and not even similar to Jesus' appearance, yet it gave some the suspicion that John had risen from the dead and was renamed Jesus. ### Scripture references - 2 Kgs 1:8: quotation, high confidence ### Translation notes - The quotation is 2 Kgs 1:8 LXX (4 Kgdms). The phrase “τι ἀποβάλλεσθαι” is obscure in the digital text and is marked “…”. ### Citation (SBL) Origen, Comm. Jo. 6.82 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-82). ## Commentary on John 6.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-83 - Source: Preuschen 4:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A Jewish tradition identifies Phinehas, who lived long and was promised a covenant of peace, with Elijah. ### Greek text καὶ περὶ μετωνυμίας γάρ, ὡς ἐν ἀπορρήτοις, οὐκ οἶδα πόθεν κινούμενοι οἱ | Ἑβραῖοι παραδιδόασι Φινεές, τὸν Ἐλεαζάρου υἱόν, ὁμολογουμένως παρατείναντα τὴν ζωὴν ἕως πολλῶν κριτῶν, ὡς ἐν τοῖς Κριταῖς ἀνέγνωμεν, αὐτὸν εἶναι Ἠλίαν, καὶ τὸ ἀθάνατον ἐν τοῖς Ἀριθμοῖς αὐτῷ διὰ τῆς ὀνομαζομένης εἰρήνης ἐπηγγέλθαι, ἀνθʼ ὧν ζηλώσας θείῳ ζήλῳ κεκινημένος ἐξεκέντησε τὴν Μαδιανῖτιν καὶ τὸν Ἰσραηλίτην καὶ κατέπαυσε τὸν λεγόμενον θυμὸν τοῦ θεοῦ κατὰ τὸ γεγραμμένον· »Φινεὲς υἱὸς ἐλεαζὰρ υἱοῦ Ἀαρὼν κατέπαυσε τὸν θυμόν μου, »ἀνθʼ ὡν ἐζήλωσε τὸν ζῆλόν μου«. ### English translation (Claude) For about a change of name too, as in secret traditions, the Hebrews, moved by I know not what, hand down that Phinehas, the son of Eleazar, who admittedly prolonged his life through many judges, as we read in Judges, is himself Elijah, and that immortality was promised to him in Numbers through the so-called peace, because, being zealous and moved by divine zeal, he pierced the Midianite woman and the Israelite and stopped what is called the wrath of God, according to what is written: “Phinehas son of Eleazar son of Aaron stopped my wrath, because he was zealous with my zeal.” ### Scripture references - Judg 20:28: allusion, high confidence - Num 25:6–13: allusion, high confidence - Num 25:11: quotation, high confidence ### Translation notes - The allusions and quotation are Judg 20:28, Num 25:6–13 (25:11 quoted), and the “covenant of peace” in Num 25:12. The identification of Phinehas with Elijah is found in later rabbinic tradition (e.g. Pirqe de Rabbi Eliezer 29); Origen's is an early witness. A stray mark “|” is not translated. ### Citation (SBL) Origen, Comm. Jo. 6.83 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-83). ## Commentary on John 6.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-84 - Source: Preuschen 4:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who identified Phinehas with Elijah might also have wondered whether John was Elijah. ### Greek text θαυμαστὸν οὖν οὐδὲν εἰ οἱ τὸν αὐτὸν ὑπολαμβάνοντες Φινεὲς καὶ Ἠλίαν, (ἤτοι ὐγιῶς λέγοντες ἢ μή· οὐ γὰρ περὶ τούτου νῦν πρόκειται ἐξετάζειν) τὸν αὐτὸν ἐνόμιζον εἶναι Ἰωάννην καὶ Ἰησοῦν. ἢ ἐδίσταζόν γε περὶ τούτου μαθεῖν τε ἐβούλοντο εἰ ὁ αὐτός έστιν Ἰωάννης καὶ Ἠλίας. ### English translation (Claude) It is nothing surprising, then, if those who supposed Phinehas and Elijah to be the same (whether rightly or not; for it is not our task now to examine this) thought that John and Jesus were the same, or at least were in doubt about this and wished to learn whether John and Elijah are the same. ### Citation (SBL) Origen, Comm. Jo. 6.84 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-84). ## Commentary on John 6.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-85 - Source: Preuschen 4:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen lists questions about the soul's origin, embodiment, and possible re-embodiment that need separate treatment. ### Greek text προηγουμένως δὲ ἐν ἄλλοις ἐπιμελέστερον ἐξεταστέον καὶ ἐπὶ πλεῖον τὸν λόγον ἐρευνητέον τὸν περὶ τῆς οὐσίας τῆς ψυχῆς καὶ τῆς ἀρχῆς τῆς συστάσεως αὐτῆς καὶ τῆς εἰς τὸ γήϊνον σῶμα εἰσκρίσεως αὐτῆς, τῶν τε ἐπιμερισμῶν τοῦ ἑκάστης βίου καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς, καὶ εἰ ἐνδέχε- ται αὐτὴν εἰσκριθῆναι δεύτερον ἐν σώματι ἢ μή, καὶ τῇ αὐτῇ περιόδῳ καὶ τῇ αὐτῇ διακοσμήσει ἢ οὔ, καὶ τῷ αὐτῷ σώματι ἢ ἑτέρῳ, καὶ εἰ τῷ αὐτῶ, πότερον καθʼ ὑποκείμενον μένοντι τῷ αὐτῷ κατὰ δὲ ποιότητα μεταβαλομένῳ, ἢ καὶ καθʼ ὑποκείμενον καὶ ποιότητα ἐσομένῳ τῷ αὐτῷ, καὶ εἰ ἀεὶ τῷ αὐτῷ σώματι χρήσεται ἢ ἀμείψει αὐτό. ### English translation (Claude) But principally, elsewhere, we must examine more carefully and investigate further the account of the substance of the soul, and of the beginning of its constitution, and of its entry into the earthly body, and of the allotments of each one's life, and of its departure from here; and whether it can enter a body a second time or not, and in the same period and the same world-order or not, and in the same body or another; and if in the same, whether the same in substance but changed in quality, or the same both in substance and quality; and whether it will always use the same body or change it. ### Translation notes - “Substance” renders οὐσία and ὑποκείμενον (“substrate”); “world-order” renders διακόσμησις. ### Citation (SBL) Origen, Comm. Jo. 6.85 (Preuschen 4:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-85). ## Commentary on John 6.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-86 - Source: Preuschen 4:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Transmigration, embodiment, and the view that soul and body begin together all need examination. ### Greek text ἐν οἷς καὶ τί ἐστι κυρίως μετενσωμάτωσις ἐξετάσαι δεήσει, τί τε αὕτη διαφέρει ἐνσωματώσεως, καὶ εἰ ἀκολουθεῖ τῷ λέγοντι μετεωσωμάτωσιν ἄφθαρτον τηρεῖν τὸν κόσμον. ἐν οἷς ἀναγκαῖον ἔσται παραθεῖναι καὶ τοὺς λόγους τῶν θελόντων κατὰ τὰς γραφὰς συσπείρεσθαι τὴν ψυχὴν τῷ σώματι καὶ τὰ ἀκολουθοῦντα αὐτοῖς. ### English translation (Claude) In these we shall need to examine also what transmigration properly is, how it differs from embodiment, and whether it follows for one who holds transmigration that the world is kept incorruptible. In these it will be necessary also to set out the arguments of those who wish, according to the Scriptures, that the soul is sown together with the body, and what follows from their view. ### Translation notes - The view that the soul is “sown with the body” is traducianism or creationism, as against pre-existence. The digital text reads μετεωσωμάτωσιν. ### Citation (SBL) Origen, Comm. Jo. 6.86 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-86). ## Commentary on John 6.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-87 - Source: Preuschen 4:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The doctrine of the soul needs its own treatise; the next lemma is John 1:21. ### Greek text καὶ ἁπαξαπλῶς ὁ περὶ ψυχῆς λόγος πολὺς καὶ δυσερμήνευτος ὢν ἀναλεχθησόμενος ἀπὸ τῶν ἐν ταῖς γραφαῖς σποράδην κειμένων ἰδίας δεῖται πραγματείας. διόπερ νῦν κατὰ τὸ παρῆκον ἐκ τῶν περὶ Ἠλίου καὶ Ἰωάννου ἐζητημένων ἐπὶ βραχὺ ἐξετασαντες τὸ πρόβλημα μετίωμεν ἐπὶ τὰ ἑξῆς. Ι,21. Ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη Οὔ. ### English translation (Claude) And, in short, the account of the soul, being extensive and hard to interpret, and to be gathered from what lies scattered in the Scriptures, needs a treatise of its own. Therefore, having now examined the problem briefly as it arose from the questions about Elijah and John, let us pass on to what follows. John 1:21: “Are you the prophet? And he answered, No.” ### Scripture references - John 1:21: quotation, high confidence ### Translation notes - The lemma is John 1:21. ### Citation (SBL) Origen, Comm. Jo. 6.87 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-87). ## Commentary on John 6.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-88 - Source: Preuschen 4:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John was a prophet, as his father's prophecy and Jesus' words show. ### Greek text Εἰ ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου, καὶ τί ἄλλο ἂν λέγοιμεν εἶναι Ἰωάννην ἢ προφήτην; ὡς καὶ ὁ πατὴρ αὐτοῦ Ζαχα- ρίας πλησθεὶς πνεύματος ἁγίου προφητεύων φησί· »Καὶ σὺ δέ, παιδίον, προφήτης ὐψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοι- »μάσαι ὁδοὺς αὐτοῦ«· εἰ μὴ ἄρα τις ἐπιλήψεται τοῦ »Κληθήσῃ«, μὴ εἰρημένου τοῦ >Ἔσῃ«, καὶ μάλιστα διὰ τὸ πρὸς τοὺς οἰομένους αὐτὸν προ φήτην εἶναι εἰρηκέναι τὸν σωτῆρα· »Ἀλλὰ τί † ἐξήλθετε ἰδεῖν; προφήτην; ### English translation (Claude) If the law and the prophets were until John, what else would we say John is but a prophet? As his father Zechariah too, filled with the Holy Spirit and prophesying, says: “And you, child, will be called the prophet of the Most High, for you will go before the Lord to prepare his ways”; unless someone will seize on “will be called,” since “you will be” was not said, and especially because the Savior said to those who thought him a prophet, “But what did you go out to see? A prophet? ### Scripture references - Luke 16:16: quotation, high confidence - Luke 1:67: allusion, high confidence - Luke 1:76: quotation, high confidence - Matt 11:9: quotation, high confidence ### Translation notes - The quotations are Luke 16:16 (Matt 11:13), Luke 1:67, 76, and Matt 11:9. The editor marks a doubtful word (†). ### Citation (SBL) Origen, Comm. Jo. 6.88 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-88). ## Commentary on John 6.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-89 - Source: Preuschen 4:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John was “a prophet” but not “the prophet,” as “the God” differs from “God.” ### Greek text »ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου«. παρατηρητέον δὲ ὅτι τῷ »Ναί, λέγω ὑμῖν« τίθησιν τὸ προφήτην εἶναι τὸν Ἰωάννην, καὶ οὐκ ἀναιρεῖ τὸ προφήτην αὐτὸν εἶναι. ἐὰν δὲ πρὸς τῷ προφήτης τυγχάνειν καὶ »περισσότερον προφήτου« ὑπὸ τοῦ σωτῆρος λέγηται, πῶς οὖν, εἰ προφήτης ἐστίν, πρὸς τοὺς ἱερεῖς καὶ Λευίτας ἐρωτῶντας· »Ὁ προφήτης εἶ σύ;« ἀπεκρίθη »Οὔ«; λεκτέον δὲ πρὸς τοῦτο ὅτι οὐ ταὐτόν έστιν »Ὁ προφήτης εἶ σύ;« τῷ «Προφήτης εἶ σύ;« τὰ δʼ ὅμοια τετηρήκαμεν ἐξετάζοντες τί διαφέρει τὸ »Ὁ θεός« τοῦ »Θεός καὶ »Ὁ λόγος« τοῦ Λόγος((. ### English translation (Claude) Yes, I tell you, and more than a prophet.” We must observe that by “Yes, I tell you” he affirms that John is a prophet, and does not deny that he is a prophet. And if, besides being a prophet, he is also called by the Savior “more than a prophet,” how then, if he is a prophet, did he answer “No” to the priests and Levites who asked, “Are you the prophet?” We must say to this that “Are you the prophet?” is not the same as “Are you a prophet?” We have observed similar things in examining how “the God” differs from “God” and “the Word” from “Word.” ### Scripture references - Matt 11:9: quotation, high confidence - John 1:21: quotation, high confidence ### Translation notes - The quotations are Matt 11:9 and John 1:21. The reference back is to 2.13–15. ### Citation (SBL) Origen, Comm. Jo. 6.89 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-89). ## Commentary on John 6.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-90 - Source: Preuschen 4:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel expected a special prophet like Moses, a mediator of a new covenant. ### Greek text ἐπεὶ τοίνυν έν τῷ Δευτερονομίῳ γέγραπται· »Προφήτην ὑμῖν ἀναστήσει 〈κύριος〉 ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν »ὑμῶν ὡς ἐμέ, αὐτοῦ ἀδούσεσθε· καὶ ἔσται πᾶσα ψυχή, ἥτις ἂν μὴ »ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ«, προσεδοκᾶτο ἐξαιρέτως τις προφήτης ὅμοιον Μωσεῖ τι ἔχων, τὸ μεσιτεῦσαι θεοῦ καὶ ἀνθρώπων καὶ τὸ λαβὼν διαθήκην ἀπὸ θεοῦ δοῦναι τοῖς μαθητευομένοις τὴν καινήν· καὶ καθʼ ἕκαστον τῶν προφητῶν ἐγίνωσκον ὁ λαὸς Ἰσραὴλ μηδένα ἐκείνων εἶναι τὸν ὑπὸ τοῦ Μωσέως προφητευθέντα. ### English translation (Claude) Since, then, it is written in Deuteronomy, “The Lord your God will raise up for you a prophet from your brothers like me; you shall listen to him; and every soul that does not listen to that prophet will be utterly destroyed from his people,” a certain prophet was specially expected, having something like Moses: to mediate between God and men, and, having received a covenant from God, to give the new covenant to those who become disciples. And the people of Israel knew of each of the prophets that none of them was the one foretold by Moses. ### Scripture references - Deut 18:15: quotation, high confidence - Acts 3:23: quotation, high confidence - 1 Tim 2:5: allusion, medium confidence ### Translation notes - The quotation is Deut 18:15 with Acts 3:23; the allusion is 1 Tim 2:5. The editor supplies 〈κύριος〉; the digital text reads ἀδούσεσθε. ### Citation (SBL) Origen, Comm. Jo. 6.90 (Preuschen 4:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-90). ## Commentary on John 6.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-91 - Source: Preuschen 4:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people did not realize that the Christ and the prophet were the same person. ### Greek text ὥσπερ οὖν ἐδίσταζον περὶ Ἰωάννου μήποτε ἄρα Χριστὸς αὐτὸς ἦν, οὕτως καὶ μήποτε »ὁ προφήτης«. οὐ θαυμαστὸν δὲ εἰ μὴ ἠκρίβουν ὅτι ὁ αὐτός ἐστι Χριστός καὶ διστάζοντες περὶ Ἰωάννου, μήποτε αὐτὸς ὁ χριστὸς ἡν· ἀκόλουθον γὰρ τῷ περὶ τούτου δισταγμῷ τὸ αὐτὸν τὸν αὐτὸν εἶναι >Χριστὸν καὶ τὸν ### English translation (Claude) Just as, then, they doubted about John whether he was perhaps the Christ himself, so also whether he was “the prophet.” And it is not surprising if they did not know precisely that the Christ is the same as the prophet, doubting about John whether he was the Christ himself; for it follows from the doubt about this that the same one is the Christ and the ### Scripture references - John 1:20–21: allusion, high confidence ### Translation notes - The section breaks off in the digital text; the sense is “the same one is the Christ and the prophet.” ### Citation (SBL) Origen, Comm. Jo. 6.91 (Preuschen 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-91). ## Commentary on John 6.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-92 - Source: Preuschen 4:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon missed the difference between “a prophet” and “the prophet” and made John deny being a prophet; the next lemma is John 1:22. ### Greek text Ἔλαθε δὲ τοὺς πολλοὺς ἡ διαφορὰ τοῦ Ὁ <Ὁ καὶ >Προφήτης<, ὡς καὶ τὸν Ἡρακλέωνα, ὅστις αὐταῖς λέξεσί ὡς ἄρα Ἰωάννης ὡμολόγησεν μὴ εἶναι ὁ χριστός, ἀλλὰ μηδὲ προφήτης μηδὲ Ἠλίας. καὶ δέον αὐτὸν οὕτως ἐκλαβόντα ἐξετάσαι τὰ κατὰ τοὺς τόπους, πότερον ἀληθεύει λέγων μὴ εἶναι προφήτης μηδὲ Ἠλίας, ἢ οὔ. ὁ δὲ μὴ ἐπιστήσας τοῖς τόποις, ἐν οἷς καταλέλοιπεν ὑπομνήμασιν ἀνεξετάστως παρελήλυθεν τὰ τη- λικαῦτα, σφόδρα ὀλίγα καὶ μὴ βεβασανισμένα έν τοῖς ἑξῆς εἰπών, περὶ ὡν εὐθέως ἐροῦμεν. Ι, 22 Εἶπον οὖν αὐτῷ Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ; ### English translation (Claude) The difference between “the prophet” and “prophet” escaped the many, as it escaped Heracleon too, who says in these very words that “John confessed that he was not the Christ, nor even a prophet, nor Elijah.” And having taken it so, he ought to have examined the passages, whether John speaks truly in saying he is not a prophet nor Elijah, or not. But not having attended to the passages, in the commentaries he has left he has passed over such important matters without examination, saying very little, and that untested, in what follows, about which we shall speak at once. John 1:22: “So they said to him, Who are you? So that we may give an answer to those who sent us. What do you say about yourself?” ### Scripture references - John 1:22: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 4 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted (fr. 4); the lemma is John 1:22. The digital text is garbled at “τοῦ Ὁ <Ὁ καὶ >Προφήτης<” and lacks a verb after λέξεσί (probably φησίν). ### Citation (SBL) Origen, Comm. Jo. 6.92 (Preuschen 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-92). ## Commentary on John 6.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-93 - Source: Preuschen 4:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The envoys, having learned what John was not, asked who he was; the next lemma is John 1:23. ### Greek text Δυνάμει τοῦτο λέγουσιν οἱ ἀποσταλέντες· Ὅπερ ὑπονοοῦντες οῦντες εἶναί σε ἐληλύθαμεν μαθησόμενοι ἔγνωμεν οὐκ ὄντα· λείπεται δὲ μετὰ ταῦτα ἀπὸ σοῦ ἀκοῦσαι τὸ ὅστις εἶ, ἵνα τοῖς πέμψασιν τὴν σὴν ἀπόκρισιν περὶ σοῦ ἀπαγγείλωμεν. Ι, 23 Ἔφη· Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης. ### English translation (Claude) Those who were sent say this in effect: What we suspected you to be, and came to learn, we have learned you are not; it remains after this to hear from you who you are, so that we may report your answer about yourself to those who sent us. John 1:23: “He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as Isaiah the prophet said.” ### Scripture references - John 1:23: quotation, high confidence ### Translation notes - The lemma is John 1:23 (the digital text omits “Make straight”). The digital text repeats οῦντες. ### Citation (SBL) Origen, Comm. Jo. 6.93 (Preuschen 4:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-93). ## Commentary on John 6.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-94 - Source: Preuschen 4:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Son is the Word, John is a voice that points to the Word. ### Greek text Ὥσπερ ὁ κυρίως υἱὸς τοῦ θεοῦ οὐχ ἕτερος λόγου τυγχάνων χρῆται λόγῳ αὐτὸς γὰρ ὁ έν ἀρχῇ λόγος ἡν, ὁ πρὸς τὸν θεόν, ὁ λόγος θεός), οὕτως Ἰωάννης ὁ ὑπηρέτης ἐκείνου τοῦ λόγου, εἰ κυρίως ἀκούοιμεν τῆς γραφῆς, οὐχ ἕτερος ὢν φωνῆς, χρῆται φωνῇ δεικνυούσῃ τὸν λόγον. ### English translation (Claude) Just as the one who is properly Son of God, being no other than the Word, uses a word (for he himself was the Word in the beginning, the Word with God, the Word God), so John, the servant of that Word, if we hear Scripture properly, being no other than a voice, uses a voice that points to the Word. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The allusion is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 6.94 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-94). ## Commentary on John 6.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-95 - Source: Preuschen 4:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John is the voice of the one crying, Christ, who cries out, “If anyone thirsts, let him come to me.” ### Greek text οὗτος δὴ συνιεὶς τὴν περὶ ἑαυτοῦ προφητείαν παρὰ τῷ Ἡσαΐᾳ εἰρημένην φησὶν εἶναι φωνὴ οὐχὶ βοῶσα ἐν τῇ, ἀλλὰ »βοῶντος ἐν τῇ ἐρήμῳ«, τοῦ ἑστῶτος καὶ κεκραγότος· »ἐάν τις διψᾷ, »ἐρχέσθω πρὸς μὲ καὶ πινέτω«· λέγοντος καὶ τὸ »Εὐθύνατε τὴν ὁδὸν »κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ· πᾶσα φάραγξ πληρωθή- »σεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ »σκολιὰ εἰς † εἐυθεῖαν«. ### English translation (Claude) He, understanding the prophecy about himself spoken in Isaiah, says that he is a voice, not crying in the wilderness, but “of one crying in the wilderness,” of him who stood and cried out, “If anyone thirsts, let him come to me and drink,” and who says, “Make straight the way of the Lord, make his paths straight; every valley shall be filled, and every mountain and hill brought low, and all the crooked shall become … straight.” ### Scripture references - John 1:23: allusion, high confidence - John 7:37: quotation, high confidence - Isa 40:3–4: quotation, high confidence - Luke 3:4–5: allusion, medium confidence ### Translation notes - The quotations are John 1:23, John 7:37, and Isa 40:3–4 LXX (with Luke 3:4–5). The editor marks a doubtful word (†); the digital text omits ἐρήμῳ after “ἐν τῇ”. ### Citation (SBL) Origen, Comm. Jo. 6.95 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-95). ## Commentary on John 6.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-96 - Source: Preuschen 4:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Aaron was Moses' prophet, John is the voice that presents the Word. ### Greek text ὥσπερ γὰρ ἐν τῇ Ἐξόδῳ γέγραπται πρὸς Μωσέα λέγεσθαι ὑπὸ θεοῦ· »Ἰδοὺ δέδωκά σε θεὸν Φαραώ, καὶ Ἀαρὼν ὁ »ἀδελφός σου ἔσται σου προξήτης«, σου νοητέον οὕτω νοητέον ἀνάλογόν τι τούτοις, εἰ καὶ μὴ πάντη ὅμοιον, εἶναι τὸν ἐν ἀρχῇ λόγον θεὸν καὶ Ἰωάννην· φωνὴ γὰρ δεικτικὴ καὶ παραστατικὴ ἐκείνου τοῦ λόυου ὁ Ἰωάννης ἦν. ### English translation (Claude) For just as it is written in Exodus that it is said to Moses by God, “Behold, I have made you a god to Pharaoh, and Aaron your brother will be your prophet,” so we must understand something analogous to these, even if not entirely alike, in the Word in the beginning, God, and John; for John was a voice that pointed out and presented that Word. ### Scripture references - Exod 7:1: quotation, high confidence ### Translation notes - The quotation is Exod 7:1. The digital text reads προξήτης, λόυου, and has “σου νοητέον οὕτω νοητέον” (a repetition). ### Citation (SBL) Origen, Comm. Jo. 6.96 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-96). ## Commentary on John 6.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-97 - Source: Preuschen 4:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah lost his voice for disbelieving the birth of John, the voice, and regained it when he named him. ### Greek text διόπερ πάνυ ἁρμοζόντως οὐκ ἄλλῃ κολάσει περιβάλλεται Ζαχαρίας. εἰπὼν πρὸς τὸν ἄγγελον· »Κατὰ τί γνώσομαι τοῦτο; »ἐγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέ- »ραις αὐτῆς« ἢ τῇ στερήσει τῆς φ(ονῆς διὰ τὴν ἀπιστίαν τῆς γενέσεως τῆς φωνῆς, κατὰ τὸ εἰρημένον ὑπὸ τοῦ γαβριὴλ πρὸς αὐτόν· »Ἰδοὺ »ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἡς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πλησθήσονται εἰς »τὸν καιρὸν αὐτῶν«· οὗτος δὴ ὁ Ζαχαρίας, ὅτε Αἰτήσας πινακίδιον »ἔγραψεν λέγων· Ἰωάννης ἐστὶν ὄνομα αὐτοῦ, καὶ ἐθαύμασαν πάντες«, ἀπείληφεν τὴν φωνήν· »Ἀνεῴχθη γὰρ τὸ στόμα αὐτοῦ παραχρῆμα »καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν θεόν«. ### English translation (Claude) That is why, very fittingly, Zechariah is surrounded by no other punishment, when he said to the angel, “By what shall I know this? For I am an old man, and my wife is advanced in her days,” than the loss of his voice, because of his unbelief in the birth of the voice, according to what Gabriel said to him: “Behold, you will be silent and unable to speak until the day these things happen, because you did not believe my words, which will be fulfilled in their time.” This Zechariah, when “asking for a writing tablet he wrote, saying, His name is John, and they all marveled,” recovered his voice: “For his mouth was opened immediately and his tongue, and he spoke, blessing God.” ### Scripture references - Luke 1:18: quotation, high confidence - Luke 1:20: quotation, high confidence - Luke 1:63–64: quotation, high confidence ### Translation notes - The quotations are Luke 1:18, 20, 63–64. The digital text reads φ(ονῆς. ### Citation (SBL) Origen, Comm. Jo. 6.97 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-97). ## Commentary on John 6.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-98 - Source: Preuschen 4:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John alone was the voice worthy to proclaim the Word. ### Greek text Ὥσπερ δὲ διαλαμβάνοντες περὶ τοῦ τίνα τρόπον νοητέον λόγον εἶναι τὸν υἱὸν τοῦ θεοῦ τὰ παριστάμενα ἐδηλώσαμεν, οὕτως κατὰ τὴν ἁρμόζουσαν ἀκολουθίαν, ἐπεὶ ὁ Ἰωάννης »ἦλθεν εἰς μαρ- »τυρίαν«, »ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ», »ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«, νοητέον φωνὴν εἶναι μόνην χωρῆσαι κατʼ ἀξίαν τὸν ἀπαγγελλόμενον λόγον δυναμένην τὸν Ἰωάννην. ### English translation (Claude) Just as, in treating how the Son of God is to be understood as Word, we have made clear what presented itself, so, in fitting sequence, since John “came for testimony,” “a man sent from God,” “to testify about the light, that all might believe through him,” we must understand that John is the only voice able to receive worthily the Word who is proclaimed. ### Scripture references - John 1:6–7: quotation, high confidence ### Translation notes - The quotations are John 1:6–7. ### Citation (SBL) Origen, Comm. Jo. 6.98 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-98). ## Commentary on John 6.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-99 - Source: Preuschen 4:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John is the voice of one “crying,” which is more than speaking. ### Greek text καὶ μάλιστα τοῦτο συνήσομεν ἐὰν ὑπομνησθῶμεν ὡν προ- παρεθέμεθα διηγούμενοι τὸ »Ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«· περὶ τοῦ »Οὗτός ἐστιν περὶ οὗ γέγραπται· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν »ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου »ἔμπροσθέν σου«. καλῶς δὲ καὶ τὸ μὴ εἰναι αὐτὸν τὴν φωνὴν >λέ- >γοντος ἐν τῇ ἐρήμῳ‘, ἀλλὰ βοῶντος ἐν τῇ ἐρήμῳ«· ὁ μὲν γὰρ βοῶν τὸ »Εὐθύνατε τὴν ὁδὸν κυρίου«, καὶ λέγει· ἐνδέχεται δὲ τὸν αὐτὸν τοῦτον λέγειν μὴ βοῶντα. ### English translation (Claude) And we shall understand this especially if we recall what we cited earlier in explaining “that all might believe through him,” about “This is he of whom it is written, Behold, I send my angel before your face, who will prepare your way before you.” And it is well too that he is not the voice “of one speaking in the wilderness” but “of one crying in the wilderness”; for the one who cries “Make straight the way of the Lord” also speaks; but the same person can speak without crying. ### Scripture references - Matt 11:10: quotation, high confidence - Mal 3:1: allusion, high confidence - John 1:23: quotation, high confidence ### Translation notes - The quotations are John 1:7, Matt 11:10 (Mal 3:1), and John 1:23. ### Citation (SBL) Origen, Comm. Jo. 6.99 (Preuschen 4:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-99). ## Commentary on John 6.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-100 - Source: Preuschen 4:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John cries out so that those far away and hard of hearing may hear, as Jesus and Isaiah also cried. ### Greek text βοᾷ δὲ καὶ κέκραγεν, ἴνα καὶ οἱ μακρὰν τοῦ λέγοντος ἀκούσωσιν καὶ οἱ βαρυήκοοι συνῶσιν τοῦ μεγέθους τῶν λεγομένων μετὰ μεγέθους ἀπαγγελλομένων φωνῆς, βοηθῶν τοῖς τε ἀφεστῶσιν θεοῦ καὶ τοῖς τὸ ὀξὺ τῆς ἀκοῆς ἀπολωλεκόσιν. διὰ τοῦτο γὰρ καὶ »εἱστήκει ὁ Ἰησοῦς καὶ ἔκραζεν λέγων· »Ἐάν τις διφᾷ ἐρχέσθω πρὸς μὲ καὶ πινέτω«. διὰ τοῦτο καὶ ὁ »Ἰωάννης μαρτυρεῖ περὶ αὐ- »τοῦ καὶ κέκραγε λέγων«. διὰ τοῦτο καὶ κελεύει ὁ θεὸς τῷ Ἡσαΐᾳ βοᾶν ἐν τῇ φωνῇ λέγοντος· Βόησον· κἀγὼ εἶπα· Τί βοήσω«; ### English translation (Claude) And he cries and shouts, so that those far from the speaker may hear, and those hard of hearing may understand the greatness of what is said, announced with greatness of voice, helping both those who stand far from God and those who have lost sharpness of hearing. For this reason too “Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink.” For this reason also “John testifies about him and cried out, saying.” For this reason also God commands Isaiah to cry, in the voice of one saying, “Cry! And I said, What shall I cry?” ### Scripture references - John 7:37: quotation, high confidence - John 1:15: quotation, high confidence - Isa 40:6: quotation, high confidence ### Translation notes - The quotations are John 7:37, John 1:15, and Isa 40:6. The digital text reads διφᾷ. ### Citation (SBL) Origen, Comm. Jo. 6.100 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-100). ## Commentary on John 6.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-101 - Source: Preuschen 4:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God hears the inner cry of prayer, as with Moses, not mere loudness. ### Greek text ἐὰν δὲ μὴ παντελῶς ᾖ ἡ νοητὴ τῶν εὐχομένων φωνὴ μεγάλη καὶ οὐ βραχεῖα, οὐδὲ ἂν αὐξήσωσι τὴν βοὴν καὶ τὴν κραυγὴν ἀκούει τῶν οὕτως εὐχομένων ὁ θεὸς ὁ λέγων πρὸς Μωσέα· Τί βοᾷς πρὸς μέ«; οὐκ αἰσθητῶς βεβοηκότα, οὐ γὰρ ἀναγέγραπται τοῦτο ἐν τῇ Ἐξόδῳ, ) μεγάλως δὲ τὴν ἀκουομένην μόνῳ θεῷ φωνὴν βεβοηκότα διὰ τῆς εὐχῆς. διὰ τοῦτο καὶ Δαβίδ φησι· »Φωνῇ μου πρὸς κύριον ἐκέκραξα καὶ ἐπήκουσέν μου«. ### English translation (Claude) But if the spiritual voice of those who pray is not altogether great and not small, even if they raise their shout and cry, God does not hear those who pray thus; God, who says to Moses, “Why do you cry to me?”, when he had not cried aloud perceptibly (for this is not recorded in Exodus), but had cried greatly, through prayer, with the voice heard by God alone. For this reason David too says, “With my voice I cried to the Lord, and he heard me.” ### Scripture references - Exod 14:15: quotation, high confidence - Ps 3:4 (3:5 LXX): quotation, high confidence ### Translation notes - The quotations are Exod 14:15 and Ps 3:4 (3:5 LXX). The first clause is awkward in the digital text; translated by the sense. ### Citation (SBL) Origen, Comm. Jo. 6.101 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-101). ## Commentary on John 6.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-102 - Source: Preuschen 4:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul without God is a wilderness that must be called to make the Lord's way straight. ### Greek text χρεία δὲ τῆς φωνῆς τοῦ βοῶντος ἐν τῇ ἐρήμῳ, ἵνα καὶ ἡ ἐστερημένη θεοῦ ψυχὴ καὶ ἔρημος ἀληθείας, (τίς γὰρ ἄλλη χαλεπωτέρα ἐρημία ψυχῆς θεοῦ καὶ πάσης ἀρετῆς ἠρημωμενης;) διὰ τὸ ἔτι σκολιῶς πορεύεσθαι δεομέ΄νη διδασκαλίας, ἐπὶ τὸ εὐθύνειν τὴν ὁδὸν κυρίου παρακαλῆται. ἥντινα ὁδὸν εὐθύνει μὲν ὁ μηδαμῶς τὴν σκολιότητα τῆς τοῦ ὄφεως πορείας μιμούμενος, ὁ δὲ τούτῳ ἐναντίος διαστρέφει. διόπερ καὶ ἐπιπλήσσεται ἅμα τοῖς ὁμοίοις ὁ τοιοῦτος διὰ τοῦ »Ἵνα τί διαστρέφετε τὰς ὁδοὺς κυρίου τὰς εὐθείας;« ### English translation (Claude) There is need of the voice of one crying in the wilderness, so that the soul that is deprived of God and a wilderness of truth (for what other wilderness is harsher than a soul deserted by God and by all virtue?), needing teaching because it still walks crookedly, may be summoned to make straight the way of the Lord. This way is made straight by one who in no way imitates the crookedness of the serpent's course, while the one opposed to this perverts it. That is why such a person, along with those like him, is rebuked by the words, “Why do you pervert the straight ways of the Lord?” ### Scripture references - John 1:23: allusion, high confidence - Acts 13:10: quotation, high confidence - Prov 30:19: allusion, medium confidence ### Translation notes - The quotations are John 1:23 and Acts 13:10; the allusion is Prov 30:19. ### Citation (SBL) Origen, Comm. Jo. 6.102 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-102). ## Commentary on John 6.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-103 - Source: Preuschen 4:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord's way is made straight in both contemplation and action, turning neither right nor left. ### Greek text Διχῶς δὲ ἡ ὀδὸς κυρίου εὐθύνεται, κατά τε τὸ θεωρητικόν, τρανούμενον ἐν ἀληθείᾳ ἀπαραμίκτως τοῦ ψεύδους, καὶ κατὰ τὸ πρακτικὸν μετὰ τὴν ὑγιῆ θεωρίαν τοῦ πρακτέου ἁρμονίου πράξεως ἀποδιδομένης τῷ περὶ τῶν πρακτέων ὑγιεῖ λόγῳ. καὶ ἵνα ἀκριβέ- στερον τὸ »Εὐθύνατε τὴν ὁδον κυρίου« νοήσωμεν, εὔκαιρον ἔσται παραθέσθαι τὸ ἐν ταῖς Παροιμίαις εἰρημένον· »Μὴ ἐκκλίνῃς μήτε »δεξιὰ μήτε ἀριστερά«· ὁ γὰρ ἐκκλίνων εἰς ὀποτέραν τὸ εὐθύνειν ἀπολώλεκεν, οὐκέτι ἐπισκοπῆς ἄξιος γινόμενος ὅταν παρεκβαίνῃ τὴν τῆς πορείας εὐθύτητα· »ὅτι γὰρ δίκαιος ὁ κύριος καὶ δικαιοσύνας «ἠγάπησεν καὶ εὐθύτητα εἶδεν τὸ πρόσωπον αὐτοῦ«. ### English translation (Claude) The way of the Lord is made straight in two ways: in contemplation, made clear in truth unmixed with falsehood; and in practice, after sound contemplation of what must be done, when action harmonious with the sound account of what must be done is rendered. And so that we may understand “Make straight the way of the Lord” more precisely, it will be timely to cite what is said in Proverbs: “Do not turn aside to the right or to the left.” For whoever turns aside to either has lost straightness, no longer being worthy of oversight when he departs from the straightness of the course; “for the Lord is righteous and loved righteousnesses, and his face has seen uprightness.” ### Scripture references - John 1:23: quotation, high confidence - Prov 4:27: quotation, high confidence - Ps 11:7 (10:7 LXX): quotation, high confidence ### Translation notes - The quotations are John 1:23, Prov 4:27, and Ps 11:7 (10:7 LXX). “Oversight” renders ἐπισκοπή (God's watchful regard). ### Citation (SBL) Origen, Comm. Jo. 6.103 (Preuschen 4:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-103). ## Commentary on John 6.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-104 - Source: Preuschen 4:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the apostles, we should ask the ancient paths and find the good way, Jesus Christ. ### Greek text ὅπερ δὲ ὁρᾷ φωτίζει· διὰ τοῦτο ὁ ἐπισκοπούμενος ἀντιλαμβανόμενος τῆς ἀπὸ τῆς ἐπισκοπῆς ὠφελείας φηίν· »ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ »προσώπου σου, Κύριε((. στῶμεν τοίνυν κατὰ τὰ ὑπὸ Ἱερεμίου εἰρημένα ἐπὶ ταῖς ὁδοῖς, καὶ ἰδόντες ἐρωτήσωμεν τρίβους κυρίου αἰωνίους καὶ ἴδωμεν ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθή, καὶ πορευθῶμεν έν αὐτῇ, ὥσπερ ἔστησαν οἱ ἀπόστολοι καὶ ἠρώτησαν τὰς τοῦ κυρίου αἰωνίους τρίβους τοὺς πατριάρχας καὶ τοὺς προφήτας, ὧν τὰ γράμματα ἐρωτήσαντες ὕστερον τῷ νενοηκέναι αὐτὰ εἶδον τὴν ἀγαθὴν ὁδόν, Ἰησοῦν Χριστὸν τὸν εἰπόντα· »Ἐγώ εἰμι ἡ ὁδός«· καὶ ἐπορεύθησαν ἐν αὐτῇ. ### English translation (Claude) And what he sees he enlightens. That is why the one who is watched over, perceiving the benefit of the oversight, says, “The light of your face has been signed upon us, Lord.” Let us stand, then, according to the words of Jeremiah, on the ways, and, seeing, ask for the eternal paths of the Lord, and see which is the good way, and walk in it; as the apostles stood and asked the patriarchs and prophets for the eternal paths of the Lord, whose writings they questioned and later, having understood them, saw the good way, Jesus Christ, who said, “I am the way,” and walked in it. ### Scripture references - Ps 4:6 (4:7 LXX): quotation, high confidence - Jer 6:16: allusion, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations and allusions are Ps 4:6 (4:7 LXX), Jer 6:16, and John 14:6. The digital text reads φηίν. ### Citation (SBL) Origen, Comm. Jo. 6.104 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-104). ## Commentary on John 6.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-105 - Source: Preuschen 4:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good way leads to the good Father; it is narrow and “pressed” by those who travel it. ### Greek text ἀγαθὴ γὰρ ὁδὸς ἡ ἀπάγουσα πρὸς τὸν ἀγαθὸν πατέρα, τὸν ἀγαθὸν ἄνθρωπον, ἐκ τοῦ ἀγαθοῦ θησαυροῦ προφέροντα τὰ ἀγαθά, καὶ τὸν ἀγαθὸν δοῦλον καὶ πιστόν. αὕτη δὲ ἡ ὁδὸς στενὴ μέν, τῶν πολλῶν οὐ χωρούντων ὁδεύειν αὐτὴν καὶ μεγαλοσάρκων, ἀλλὰ καὶ τεθλιμμένῃ ὑπὸ τῶν βιαζομένων μένων πορεύεσθαι διʼ αὐτῆς ἐστιν ὁδός, ἐπεὶ οὐκ εἴρηται »θλίβουσα« ἀλλὰ τεθλιμμένη«· ### English translation (Claude) For the good way is the one that leads to the good Father, to the good man who brings good things out of the good treasure, and to the good and faithful servant. This way is narrow, since the many and the fleshly cannot travel it, and it is a way pressed hard by those who force their way to travel through it, since it is not said “pressing” but “pressed.” ### Scripture references - Mark 10:18: allusion, medium confidence - Matt 12:35: allusion, high confidence - Matt 25:21: allusion, high confidence - Matt 7:14: allusion, high confidence ### Translation notes - The allusions are Mark 10:18, Matt 12:35, Matt 25:21, and Matt 7:14 (“narrow and pressed [τεθλιμμένη] is the way”). The digital text repeats μένων. ### Citation (SBL) Origen, Comm. Jo. 6.105 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-105). ## Commentary on John 6.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-106 - Source: Preuschen 4:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The living way feels whoever walks it without reverence; it leads to Christ, the life. ### Greek text θλίβει θλίβει ζῶσαν τὴν ὁδὸν καὶ αἰσθομένην τῶν ἰδιωμάτων τοῦ ὁδεύοντος ὁ μὴ ὑπολυσάμενος τὰ ὑποδήματα ἐκ τῶν ποδῶν μηδὲ γνησίως παραδεχόμενος ὅτι »ὁ τόπος«, ἐν ᾧ ἕστηκεν ἢ καὶ ὃν βαδίζει, »γῆ ἁγία ἐστίν«. ἀπάξει δὲ ἐπὶ τὴν ζωὴν ὄντα τὸν εἰπόντα· »Ἐγώ εἰμι ἡ ζωή«. ### English translation (Claude) The one who has not taken the sandals off his feet, nor genuinely accepted that “the place” on which he stands, or even walks, “is holy ground,” presses the way, which is living and perceives the character of the one traveling. And it will lead to the life, who is the one who said, “I am the life.” ### Scripture references - Exod 3:5: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are Exod 3:5 and John 14:6. The digital text repeats θλίβει. ### Citation (SBL) Origen, Comm. Jo. 6.106 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-106). ## Commentary on John 6.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-107 - Source: Preuschen 4:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the way for those progressing and the life for the perfect; on this way no provisions, staff, or sandals are needed. ### Greek text ὁ γὰρ σωτήρ, εἰς ὃν πᾶσά ἐστιν ἀρετή, ταῖς ἐπινοίαις πολύς· διὰ τοῦτʼ ἐστιν τῷ μὲν μηδέπω φθάσαντι ἐπὶ τὸ τέλος ἀλλʼ ἔτι προκόπτοντι ὁδός, τῷ δʼ ἤδη πᾶσαν νεκρότητα ἀποθεμένῳ ζωή. ταύτην τὴν ὁδὸν ὁ ὁδεύων διδάσκεται μηδὲν αἴρειν εἰς αὐτὴν ἔχουσαν ἄρτους καὶ τὰ πρὸς ζωήν, διὰ τὸ μηδὲν δύνασθαι τοὺς πολεμίους ἐν αὐτῇ οὐδὲ ῥάβδου χρῄζων, καὶ ἐπεὶ ἁγία ἐστὶν οὐδʼ ὑποδημάτων. ### English translation (Claude) For the Savior, in whom is all virtue, is many in his aspects. For this reason he is the way to the one who has not yet reached the end but is still making progress, and life to the one who has already put off all deadness. The one who travels this way is taught to take nothing for it, since it has bread and all that is needed for life; and because enemies can do nothing on it, he needs no staff; and since it is holy, no sandals either. ### Scripture references - John 14:6: allusion, high confidence - Matt 10:10: allusion, high confidence - Luke 9:3: allusion, medium confidence ### Translation notes - The allusions are John 14:6 and Luke 9:3 / Matt 10:10. “Aspects” renders ἐπίνοιαι. The digital text reads εἰς ὃν for ἐν ᾧ. ### Citation (SBL) Origen, Comm. Jo. 6.107 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-107). ## Commentary on John 6.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-108 - Source: Preuschen 4:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon ranks Christ as Word, John as voice, and the prophets as mere sound. ### Greek text Δύναται μέντοι γε τὸ »ἐγὼ φωνὴ βοῶντος ἐν τῇ »ἐρήμῳ«, καὶ τὸ ἐξῆς ἴσον εἶναι τῷ Ἐγώ εἰμι περὶ οὑ γέγραπται φωνὴ βοῶντος, ὡς βοῶντα εἶναι τὸν Ἰωάννην, καὶ τούτου τὴν φωνὴν ἐν τῇ ἐρήμῳ βοᾶν· »Εὐθύνατε τὴν ὁδὸν κυρίου«. Δυσφημότερον μότερον δὲ ὁ Ἡρακλέων περὶ Ἰωάννου καὶ τῶν προφητῶν δια- λαμβάν[ον φησὶν φησὶν ὁ λόγος μὲν ὁ σωτήρ ἐστιν, φωνὴ δὲ ἡ ἐν τῇ ἐρήμῳ ἡ διὰ Ἰωάννου διανοουμένη, ἠχος δὲ πᾶσα προφητικὴ τάξις. ### English translation (Claude) However, “I am the voice of one crying in the wilderness,” and what follows, can be equivalent to “I am he of whom it is written, a voice of one crying,” so that John is the one crying, and his voice cries in the wilderness, “Make straight the way of the Lord.” Heracleon, treating John and the prophets more slanderously, says: “The Savior is the Word; the voice in the wilderness is the one signified through John; and every prophetic order is sound.” ### Scripture references - John 1:23: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The quotation is John 1:23; Heracleon's words are quoted (fr. 5). “Sound” renders ἦχος, a noise without meaning; Heracleon's triad is Word, voice, sound. The digital text repeats μότερον and φησὶν. ### Citation (SBL) Origen, Comm. Jo. 6.108 (Preuschen 4:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-108). ## Commentary on John 6.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-109 - Source: Preuschen 4:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If prophecy were mere sound, Christ would not send us to the Scriptures. ### Greek text λεκτέον δὲ πρὸς αὐτὸν ὅτι ὥσπερ »ἀὰν »ἄδηλον σάλπιγξ φωνὴν δῷ οὐδεὶς παρασκευάζεται εἰς πόλεμον«, καὶ ὁ χωρὶς ἀγάπης ἔχων γνῶσιν μυστηρίων ἢ προφητείαν γέγονεν χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον, οὕτως εἰ μηδέν ἐστιν ἕτερον ἢ ἦχος ἡ προφητικὴ φωνή, πῶς ἀναπέμπων ἡμᾶς ἐπ αὐτὴν ὁ σωτὴρ »Ἐρευνᾶτε, φησί, τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε »ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι«· καὶ »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ »ἐκεῖνος ἔγραψεν«· καὶ Καλῶς ἐπροφήτερυσεν περὶ ὑμῶν ἡσαΐας »λέγων· ### English translation (Claude) We must say to him that, just as “if the trumpet gives an indistinct sound, no one prepares for battle,” and one who has knowledge of mysteries or prophecy without love has become a sounding brass or a clanging cymbal, so, if the prophetic voice is nothing other than sound, how does the Savior refer us to it, saying, “Search the Scriptures, because you think that in them you have eternal life; and it is they that testify”; and “If you believed Moses, you would believe me; for he wrote about me”; and “Well did Isaiah prophesy about you, saying, ### Scripture references - 1 Cor 14:8: quotation, high confidence - 1 Cor 13:1–2: allusion, high confidence - John 5:39: quotation, high confidence - John 5:46: quotation, high confidence - Matt 15:7: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotations and allusions are 1 Cor 14:8, 1 Cor 13:1–2, John 5:39, John 5:46, and Matt 15:7–8 (continued in 6.110). ### Citation (SBL) Origen, Comm. Jo. 6.109 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-109). ## Commentary on John 6.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-110 - Source: Preuschen 4:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ praises the prophets and sends us to them, which he would not do if they were empty noise. ### Greek text Ὁ λαὸς οὑτος τοῖς χείλεσίν με τιμᾷ« οὐκ οὐκ γὰρ εἰ τὸν ἄσημον ἦχον παραδέξεταί τις εὐλόγως ὑπὸ τοῦ σωτῆρος ἐπαινεῖσθαι, ἢ ἔνεστιν παρασκευάσασθαι ἀπὸ τῶν γραφῶν ὡς ἀπὸ φωνῆς σάλπιγγος, ἐφʼ ἃς ἀναπεμπόμεθα, εἰς τὸν πρὸς τάς ἀντικειμένας ἐνεργείας πόλεμον, ἀδήλου φωνῆς ἤχου τυγχανούσης. τίνα δὲ τρόπον, εἰ μὴ ἀγάπην εἶχον οἱ προφῆται καὶ τοῦτο τοῦτο χαλκὸς ἦσαν ἠχῶν ἢ κύμβαλον ἀλλαλάζον, ἐπὶ τὸν ἡχον αὐτῶν, ὡς ἐκεῖνοι εἰλήφασιν, ἀναπέμπει ὁ κύριος ὡφεληθησομένους; ### English translation (Claude) This people honors me with their lips”? For no one will reasonably accept that a meaningless sound is praised by the Savior, or that it is possible to prepare from the Scriptures, as from the voice of a trumpet, to which we are referred, for the war against the opposing powers, if they were the sound of an indistinct voice. And in what way, if the prophets did not have love and on this account were sounding brass or a clanging cymbal, does the Lord refer us to their sound, as those people take it, to be benefited? ### Scripture references - Matt 15:8: quotation, high confidence - Isa 29:13: allusion, high confidence - 1 Cor 14:8: allusion, high confidence - 1 Cor 13:1: allusion, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotation is Matt 15:8 (Isa 29:13); the allusions are 1 Cor 14:8 and 1 Cor 13:1. The digital text repeats οὐκ and τοῦτο. ### Citation (SBL) Origen, Comm. Jo. 6.110 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-110). ## Commentary on John 6.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-111 - Source: Preuschen 4:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon asserts without proof that voice becomes word and sound becomes voice. ### Greek text οὐκ οἶδα δʼ ὅπως χωρὶς πάσης κατασκευῆς ἀποφαίνεται τὴν φωνὴν οἰκειοτέραν οὖσαν τῷ λόγῳ λόγον γίνεσθαι, ὡς καὶ τὴν γυναῖκα εἰς ἄνδρα μετατίθεσθαι. καὶ ὡς ἐξουσίαν ἔχων τοῦ δογματίζειν καὶ πιστεύεσθαι καὶ προκόπτειν, τῷ ἤχῳ φησὶν ἔσεσθαι τὴν εἰς φωνὴν μεταβολήν, μαθητοῦ μὲν χώραν διδοὺς τῇ μεταβαλλούσῃ εἰς λόγον φωνῇ, δούλου δὲ τῇ ἀπὸ ἤχου εἰς φωνήν. καὶ εἰ μὲν ὅπως ποτὲ πιθανότητα ἔφερεν ἐπὶ τῷ αὐτὰ κατασκευάσαι, κἂν ἠγωνισάμεθα περὶ τῆς τούτων ἀνατροπῆς· ### English translation (Claude) I do not know how, without any argument, he declares that “the voice, being more akin to the word, becomes word, as the woman too is changed into a man.” And as though he had authority to lay down doctrine and to be believed and to make progress, he says that “sound will be changed into voice,” giving the place of a disciple to the voice that changes into word, and of a servant to that which changes from sound into voice. And if he had brought any plausibility at all to establish these things, we would have contended to overturn them; ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted or paraphrased (fr. 5). The change of the woman into a man is a Valentinian image for the perfecting of the spiritual seed. ### Citation (SBL) Origen, Comm. Jo. 6.111 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-111). ## Commentary on John 6.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-112 - Source: Preuschen 4:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says Jesus spoke of John's circumstances, John of himself. ### Greek text ἀρκεῖ δὲ εἰς ἀνατροπὴν ἡ ἀπαραμύθητος ἀπόφασις. ὅπερ δὲ ὑπερεθέμθα ἐν τοῖς πρὸ τούτων ἐξετάσαι, πῶς κεκίνηται, νῦν φέρε διαλάβωμεν. ὁ μὲν γὰρ σωτὴρ κατὰ τὸν Ἡρακλέωνα φησὶν αὐτὸν καὶ προφήτην καὶ Ἠλίαν, αὐτὸς δὲ ἑκάτερον τοὺτων ἀρνεῖται. καὶ προφήτην μὲν καὶ Ἠλίαν ὁ σωτὴρ ἐπὰν αὐτὸν λέγῃ, οὐκ αὐτὸν ἀλλὰ τὰ περὶ αὐτόν, φησί, διδάσκει· ὅταν δὲ μείζονα προφητῶν καὶ έν γεννητοῖς γυναικῶν, τότε αὐτὸν τὸν Ἰωάννην χαρακτηρίζει· αὐτὸς δέ, φησί, περὶ ἑαυτοῦ ἐρωτώμενος ἀποκρίνεται ὁ Ἰωάννης, οὐ τὰ περὶ αὐτόν. ### English translation (Claude) but his unsupported assertion suffices for its own refutation. What we deferred earlier to examine, how he was moved, come, let us now discuss. For according to Heracleon the Savior calls John both a prophet and Elijah, while John himself denies each of these. And “when the Savior calls him a prophet and Elijah,” he says, “he teaches not about him but about the things around him; but when he calls him greater than the prophets and among those born of women, then he characterizes John himself; but John,” he says, “when asked about himself, answers about himself, not about the things around him.” ### Scripture references - Matt 11:9–14: allusion, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The allusions are Matt 11:9–14. Heracleon's words are reported (fr. 5, “he says”). The digital text reads ὑπερεθέμθα. ### Citation (SBL) Origen, Comm. Jo. 6.112 (Preuschen 4:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-112). ## Commentary on John 6.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-113 - Source: Preuschen 4:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon offers only an analogy of clothing, without proof. ### Greek text ὅσην δὲ βάσανον ἡμεῖς περὶ τούτων κατὰ τὸ τὸνατὸν νατὸν πεποιήμεθα, οὐδένα ἀπαραμύθητον ἐῶντες τῶν λεγομένων ὅρων, συγκρῖναι τοῖς ὑπὸ Ἡρακλέωνος, ἅτε οὐκ ἐξουσίαν ἔχοντος τοῦ λέγειν ὅ βούλεται, ἀποφανθεῖσιν. πῶς γὰρ ὅτι περὶ τῶν περὶ αὐτόν ἐστιν τὸ Ἠλίαν αὐτὸν καὶ προφήτην εἶναι, καὶ περὶ αὐτοῦ τὸ φωνὴν αὐτὸν εἶναι βοῶντος ἐν τῇ ἐρήμῳ, οὐδὲ κατὰ τὸ τυχὸν πειρᾶται ἀποδεικνύναι· ἀλλὰ χρῆται παρασείγματι, τὰ περὶ αὐτὸν οἱονεὶ ἐνδύματα ἡν ἕτερα αὐτοῦ, αὐτοῦ, καὶ οὐκ ἂν ἐρωτηθεὶς περὶ τῶν ἐνδυμάτων εἰ αὐτὸς εἵη τὰ ἐνδύματα, ἀπεκρίθη ἂν τὸ Ναί. ### English translation (Claude) Compare how much testing we have made of these matters as far as possible, leaving none of the definitions stated without support, with what Heracleon declared, since he has no authority to say whatever he wishes. For how Elijah and prophet refer to the things around him, and being the voice of one crying in the wilderness refers to himself, he does not attempt to demonstrate even in the slightest; but he uses an example: “the things around him were other than himself, like garments, and if asked about the garments whether he himself were the garments, he would not have answered Yes.” ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's example is reported (fr. 5). The digital text is garbled (τὸνατὸν νατὸν for τὸ δυνατόν, παρασείγματι, repeated αὐτοῦ). ### Citation (SBL) Origen, Comm. Jo. 6.113 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-113). ## Commentary on John 6.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-114 - Source: Preuschen 4:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Origen's reading, Elijah's spirit might be called a garment of John's soul, but not on Heracleon's. ### Greek text πῶς γὰρ ἐνδύματα τὸ εἶναι τὸν Ἠλίαν τὸν μέλλοντα ἔρχεσθαι ἐστὶν Ἰωάννου, οὐ πάνυ τι κατʼ αὐτὸν θεωρῶ· τάχα καθʼ ἡμᾶς, ὡς δεδυνήμεθα διηγησαμένους τὸ Ἐν πνεύματι καὶ δυνάμει Ἠλίου« δυναμένου πως λέγεσθαι τοῦτο τὸ πνεῦμα Ἠλίου Ἠλίου ἔνδυμα τῆς Ἰωάννου ψυχῆς. ### English translation (Claude) How being Elijah who is to come is John's garments, I do not at all see on his view; perhaps on ours, as we were able to explain “in the spirit and power of Elijah,” since this spirit of Elijah can in some way be called a garment of John's soul. ### Scripture references - Luke 1:17: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotation is Luke 1:17. The digital text repeats Ἠλίου. ### Citation (SBL) Origen, Comm. Jo. 6.114 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-114). ## Commentary on John 6.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-115 - Source: Preuschen 4:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's reasons for the priests' questions are partly sound, partly careless. ### Greek text Θέλων δʼ ἔτι παραστῆσαι διὰ τί ἱερεῖς καὶ Λευῖται οἱ ἐπερωτῶντες ἀπὸ τῶν Ἰουδαίων Ι πεμφθέντες εἰσίν, οὐ κακῶς μὲν λέγει τὸ Ὅτι τούτοις προσῆκον ἠν περὶ τούτων πο- λυπραγμονεῖν καὶ πυνθάνεσθαι, τοῖς τῷ θεῷ προσκαρτε- ροῦσιν, οὐ πάνυ πάνυ ἐξητασμένως τὸ Ὅτι καὶ αὐτὸς ἐκ λευϊτικῆς φυλῆς ἦν, ὥσπερ προαποροῦντες ἡμεῖς ἐξητάσαμεν, ὅτι εἰ ᾔδεισαν τὸν Ἰωάννην οἱ πεμφθέντες καὶ τὴν γένεσιν αὐτοῦ, πῶς χώραν χώραν εἶχον πυνθάνεσθαι περὶ τοῦ εἰ ἐστίν; καὶ πάλιν ἐν τῷ περὶ τοῦ εἰ »ὁ προφήτης εἶ ει σύ; « ἐξαίρετον οἰόμενος σημαίνεσθαι κατὰ τὴν προσθήκην τοῦ ἄρθρου, λέγει ὅτι Ἐπηρώτησαν εἰ προφήτης εἰη τὸ κοινότερον βουλόμενοι μαθεῖν. ### English translation (Claude) Wishing further to show why the questioners sent from the Jews were priests and Levites, he says not badly, “because it was fitting for these, who devote themselves to God, to be concerned and inquire about these things”; but not at all carefully, “because he himself too was of the Levitical tribe,” since, as we examined in raising the difficulty before, if those sent knew John and his birth, how would they have had room to inquire whether he was [Elijah]? And again, in the question “Are you the prophet?”, thinking that something special is signified by the addition of the article, he says that “they asked whether he was a prophet, wishing to learn the more general thing.” ### Scripture references - John 1:21: quotation, high confidence - John 1:19: allusion, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The quotation is John 1:21; Heracleon's words are quoted (fr. 5). A stray page marker “Ι” is not translated; the digital text repeats πάνυ and χώραν and has “εἶ ει”. ### Citation (SBL) Origen, Comm. Jo. 6.115 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-115). ## Commentary on John 6.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-116 - Source: Preuschen 4:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics wrongly infer that John is greater than all prophets; “no one greater” allows for equals. ### Greek text ἔτι δὲ οὐ μόνος Ἡρακλέων, ἀλλὰ ὅσον ἐπʼ ἐμῇ ἱστορίᾳ καὶ πάντες οἱ ἑτερόδοξαι, εὐτελῆ ἀμφιβολίαν διαστείλασθαι μὴ δεδυνημένοι, μείζονα Ἠλίου καὶ πάντων τῶν προφητῶν τὸν Ἰωάννην ὑπειλήφασιν διὰ τὸ » Μείζων ἐν γεννη- »τοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν«· οὐχ ὁρῶντες ὅτι ἀληθὲς τὸ »Οὐδεὶς μείζων Ἰωάννου ἐν γεννητοῖς γυναικῶν« διχῶς γίνε- ται, οὐ μόνον τῷ αὐτὸν εἶναι πάντων μείζονα, ἀλλὰ καὶ τῷ ἴσους αὐτῷ εἶναί τινας· ἀληθὲς γὰρ ἴσων ὄντων αὐτῷ πολλῶν προφητῶν, κατὰ τὴν δεδομένην αὐτῷ χάριν τὸ μηδένα τούτου μείζονα εἶναι. ### English translation (Claude) Further, not Heracleon alone, but, as far as my knowledge goes, all the heterodox, not having been able to distinguish a simple ambiguity, have supposed John greater than Elijah and all the prophets because of “Among those born of women there is no one greater than John”; not seeing that “No one is greater than John among those born of women” is true in two ways: not only by his being greater than all, but also by some being equal to him. For if many prophets are equal to him, it is true that, according to the grace given him, no one is greater than he. ### Scripture references - Luke 7:28: quotation, high confidence - Matt 11:11: allusion, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotation is Luke 7:28 (Matt 11:11). The digital text reads ἑτερόδοξαι. ### Citation (SBL) Origen, Comm. Jo. 6.116 (Preuschen 4:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-116). ## Commentary on John 6.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-117 - Source: Preuschen 4:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon claims only John was foretold, forgetting that Malachi foretold Elijah. ### Greek text οἴεται δὲ τὸ] κατασκευάζεσθαι τὸ Μείζονα τῷ προφητεύεσθαι ὑπὸ Ἡσαΐου ὡς μηδενὸς ταύτης τῆς τιμῆς ἠξιωμένου μένου ὑπὸ θεοῦ τῶν πώποτε προφητευσάντων. ἀληθῶς δʼ ὡς καταφρονῶν τῆς παλαιᾶς χρηματιζούσης διαθήκης καὶ μὴ τηρήσας καὶ αὐτὸν Ἠλίαν προφητευόμενον τοῦτʼ ἀπετόλ- μησεν ἐἰπεῖν· καὶ γὰρ Ἠλίας προφητεύεται ὑπὸ Μαλαχίου λέγον- τος· »Ἰδοὺ ἀποστέλλω ὑμῖν Ἠλίαν τὸν θεσβίτην, ὅς ἀποκαταστή- »σει καρδίαν πατρὸς πρὸς υἱόν«. ### English translation (Claude) And he thinks that his being greater is established by his being prophesied by Isaiah, as though none of those who ever prophesied had been counted worthy of this honor by God. Truly, as one who despises what is called the Old Testament and has not observed that Elijah too was prophesied, he dared to say this; for Elijah too is prophesied by Malachi, who says, “Behold, I send you Elijah the Tishbite, who will restore the heart of the father to the son.” ### Scripture references - Isa 40:3: allusion, high confidence - Mal 4:5–6 (3:23-Mal LXX): quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusion is Isa 40:3; the quotation is Mal 4:5–6 (3:22–23 LXX). Heracleon's view is reported (fr. 5). The digital text repeats μένου. ### Citation (SBL) Origen, Comm. Jo. 6.117 (Preuschen 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-117). ## Commentary on John 6.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-118 - Source: Preuschen 4:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josiah and perhaps Samson were also foretold, which refutes Heracleon; the next lemma is John 1:24–25. ### Greek text καὶ Ἰωσίας δέ, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν ἀνέγνωμεν, προφητεύεται ὀνομαστὶ ὑπὸ τοῦ ἐληλυθότος ἐξ Ἰούδα προφήτου λέγοντος, παρόντος καὶ τοῦ Ἰεροβοάμ, »Θυσιαστήριον, τάδε λέγει κύριος· Ἰδοὺ υἱὸς τίκτεται τῶ »Δαβίδ, Ἰωσίας ὄνομα αὐτῷ« φασὶν δέ τινες καὶ τὸν Σαμψὼν ὑπὸ τοῦ Ἰακὼβ προφητεύεσθαι λέγοντος· »Δὰν κρινεῖ τὸν ἑαυ- »τοῦ λαόν, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ«· ἐπεὶ ἀπὸ τῆς φυλῆς τοῦ Δὰν γενόμενος ὁ Σαμψὼν ἐδρινε τὸν Ἰσραήλ. καὶ ταῦτα δὲ εἰς ἔλεγχον τῆς πορπετείας τοῦ ἀποφηναμένου μηδένα πλὴν Ιωάννου προφητεύεσθαι εἰρήσθω, ταῦτα εἰρηκότος έν τῷ θέλειν αὐτὸν διηγεῖσθαι τί τὸ »Ἐγὼ φωνὴ βοῶντος έν τῇ ἐρήμῳ«. Ι, 24-25 Καὶ [οἱ] ἀπεσταλμένοι ἦσαν ἐκ τῶν φαρισαίων. καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ· Τί οὖν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδέ Ἠλίας οὐδὲ ὁ προφήτης; ### English translation (Claude) And Josiah too, as we read in the third book of Kingdoms, is foretold by name by the prophet who came from Judah, saying in the presence of Jeroboam, “Altar, thus says the Lord: Behold, a son is born to David, Josiah is his name.” And some say that Samson too was foretold by Jacob, saying, “Dan shall judge his people, as one tribe in Israel,” since Samson, coming from the tribe of Dan, judged Israel. Let this be said to refute the rashness of the one who declared that no one except John was foretold, having said this in wishing to explain “I am the voice of one crying in the wilderness.” John 1:24–25: “And those who had been sent were from the Pharisees. And they asked him and said to him, Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” ### Scripture references - 1 Kgs 13:2: quotation, high confidence - Gen 49:16: quotation, high confidence - Judg 13:2: allusion, medium confidence - John 1:23: quotation, high confidence - John 1:24–25: quotation, high confidence ### Extrabiblical texts - Heracleon, fr. 5 (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The quotations are 1 Kgs 13:2 (3 Kgdms 13:2 LXX), Gen 49:16, and John 1:23; the lemma is John 1:24–25. The digital text reads ἐδρινε and πορπετείας. ### Citation (SBL) Origen, Comm. Jo. 6.118 (Preuschen 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-118). ## Commentary on John 6.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-119 - Source: Preuschen 4:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jerusalem authorities accepted John's answer in silence. ### Greek text Οἱ μὲν ἀπὸ Ἱεροσολύμων πέμψαντες τοὺς τοὺς ἐρωτήσοντας τὸν Ἰωάννην ἱερεῖς καὶ Λευί·τας μαθόντες ὅστις τε οὐκ ἠν ὁ Ἰωάννης καὶ ὃς ἠν, σεμνοπρεπέστατα ἡσυχάζουσιν, οἱονεὶ συνκατατιθέμενοι διὰ τῆς σιωπῆς καὶ ἐμφαίνοντες τὸ παραδέχεσθαι τὰ εἰρημένα, ὅτι ἁρμόζει τῇ τοῦ βοῶντος ἐν τῇ ἐρήμῳ φωνῇ εἰς τὸ εὐδύνειν τὴν ὁδὸν κυρίου τὸ βαπτίζειν. ### English translation (Claude) Those from Jerusalem who sent the priests and Levites to question John, having learned who John was not and who he was, keep silent most reverently, as though assenting by their silence and showing that they accepted what was said: that baptizing befits the voice of one crying in the wilderness to make straight the way of the Lord. ### Scripture references - John 1:23: allusion, high confidence ### Translation notes - The allusion is John 1:23. The digital text repeats τοὺς and reads εὐδύνειν. ### Citation (SBL) Origen, Comm. Jo. 6.119 (Preuschen 4:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-119). ## Commentary on John 6.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-120 - Source: Preuschen 4:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees, “separated ones,” questioned John hostilely, and later came to his baptism and were rebuked. ### Greek text οἱ δὲ Φα- ρισαῖοι, ατε κατὰ τὸ ονομα οντες Διῃρημένοι τινὲς καὶ στασιώ- δεις, τὸ μὴ ὁμονοεῖν παριστᾶσιν τοῖς ἐν τῇ μητροπόλει Ἰουδαίοις καὶ τοῖς λειτουργοῖς τῆς τοῦ θεοῦ θεραπείας, ἱερεῦσι καὶ Λευ·ί·ταις, διὰ τοῦ ἀποστεῖλαι οἱονεὶ ἐπιπληκτικῶς καὶ τὸ ὅσον ἐπʼ αὐτοῖς κωλυτικῶς τοῦ βαπτίζειν τοὺς ἐρωτήσοντας· Τί »Τί βαπτίζεις »εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης;« καὶ τάχα εἰ συγκλώσαιμεν εἰς ἕν σωματοποιοῦντες τὰ ἐν τοῖς εὐαγγελίοις γεγραμμένα, εἴποιμεν ἄν νῦν μὲν αὐτοὺς ταῦτα εἰρηκέναι, ὑστερον δὲ οὐκ οἶδʼ ὅπως αὑτοὺς ἐπιδεδωκότας τῷ βαπτίσασθαι ἀκηκοέναι ὑπὸ τοῦ Ἰωάννου τὸ »Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν »φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; ποιήσατε οὖν καρπὸν ἄξιον »τῆς μετανοίας«· ### English translation (Claude) But the Pharisees, being, as their name indicates, a divided and factious group, show that they are not of one mind with the Jews in the capital and with the ministers of the service of God, the priests and Levites, by sending questioners, as it were reproachfully and, as far as they could, to prevent him from baptizing: “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And perhaps, if we wove the things written in the Gospels together into one body, we might say that they said this now, but later, I know not how, gave themselves up to be baptized and heard from John, “Brood of vipers, who warned you to flee from the wrath to come? Bear fruit, then, worthy of repentance.” ### Scripture references - John 1:25: quotation, high confidence - Matt 3:7–8: quotation, high confidence ### Translation notes - The quotations are John 1:25 and Matt 3:7–8. “Pharisee” was understood to mean “separated”. Part of the section is unaccented in the digital text. ### Citation (SBL) Origen, Comm. Jo. 6.120 (Preuschen 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-120). ## Commentary on John 6.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-121 - Source: Preuschen 4:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John rebuked the Pharisees' pride in Abraham and taught that God can make stony hearts into Abraham's children. ### Greek text ταῦτα γὰρ ὑπὸ τοῦ βαπτιστοῦ εἴρηται παρὰ τῷ Ματθαίῳ ἰδόντος πολλοὺς τῶν φαρισαίων καὶ Σαδδουικαίων ἐρχομένους ἐπὶ τὸ βάπτισμα, δηλονότι οὐκ ἔχοντας καρποὺς με τανοίας καὶ φαρισαϊκῶς ἀλαζονευομένους ἐν ἑαυτοῖς ἐπὶ τῷ Ἀβραὰμ ὡς πατρί· διόπερ ἐπιπλήσσονται ὑπὸ τοῦ τὸν ζῆλον Ἠλίου κατὰ τὴν κοινωνίαν τοῦ ἁγίου πνεύματος Ἰωάννου. ἐπιπληκτικὸς γὰρ λόγος ὁ » Μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα »ἔχομεν τὸν Ἀβαάμ«· καὶ διδασκαλικὸς ὁ περὶ τοῦ καὶ τοὺς διὰ τὴν λιθίνην καρδίαν ἀπίστους λίθους ὀνομαζομένους δυνάμει θεοῦ μεταβαλεῖν οἴους τε εἶναι ἀπὸ λίθων εἰς τέκνα Ἀβραάμ. ἐπεὶ γεγόνασιν ἐν ὀφθαλμοῖς τοῦ προφήτου, μὴ φεύγοντες τὴν θείαν ὄψιν· ὄψιν· διόπερ τὸ »Λέγω ὑμῖν, ὅτι δύναται ὁ θεὸς »ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ« ὑπʼ αὐτοῦ λέγεται. ### English translation (Claude) For these words were said by the Baptist in Matthew when he saw many of the Pharisees and Sadducees coming to his baptism, clearly without fruits of repentance and boasting in themselves, like Pharisees, of Abraham as their father. That is why they are rebuked by John, who had the zeal of Elijah through sharing in the Holy Spirit. For “Do not presume to say to yourselves, We have Abraham as our father” is a word of rebuke; and teaching is the word that even those who, because of a heart of stone, are unbelievers called stones can be changed by the power of God from stones into children of Abraham. For they came before the eyes of the prophet, not fleeing the divine sight; which is why he says, “I tell you that God is able from these stones to raise up children to Abraham.” ### Scripture references - Matt 3:7: allusion, high confidence - Matt 3:9: quotation, high confidence - Ezek 36:26: allusion, medium confidence ### Translation notes - The quotations and allusions are Matt 3:7, 3:9, and Ezek 36:26. The digital text repeats ὄψιν and reads Ἀβαάμ. ### Citation (SBL) Origen, Comm. Jo. 6.121 (Preuschen 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-121). ## Commentary on John 6.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-122 - Source: Preuschen 4:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who come to baptism without repentance are fruitless trees that the living Word will cut down. ### Greek text καὶ ἐπεὶ μὴ ποιήσαντες καρπὸν ἄξιον τῆς μετανοίας ἔρχοναι ἐπὶ τὸ βάπτισμα, ἁρμονιώτατα πρὸς αὐτοὺς λέγεται τὸ »Ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν δέν- »δρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς τὸ πῦρ βάλ- »λεται«· οἱονεὶ γὰρ ἄντικρύς φησι πρὸς αὐτούς· Ἐπεὶ ἐληηύθατε ἐπὶ τὸ βάπτισμα μὴ ποιήσαντες καρπὸν μετανοίας, δένδρον ἐστὲ μὴ ποιοῦν καρπὸν καλόν, ἐκκοπησόμενον ὑπὸ τῆς ὀξυτάτης καὶ εὐτονωτάτης ἀξίηνς τοῦ ζῶντος λόγου καὶ ἐνεργοῦς καὶ τομω- τέρου »ὑπὲρ πᾶσαν μάχαιραν δίστομον«. ### English translation (Claude) And since they come to the baptism without having borne fruit worthy of repentance, most fittingly it is said to them, “Already the axe is laid at the root of the trees; every tree that does not bear good fruit is cut down and thrown into the fire.” For it is as though he said to them outright: Since you have come to the baptism without bearing fruit of repentance, you are a tree not bearing good fruit, which will be cut down by the sharpest and most vigorous axe of the living and active Word, sharper “than any two-edged sword.” ### Scripture references - Matt 3:8: allusion, high confidence - Matt 3:10: quotation, high confidence - Heb 4:12: quotation, high confidence ### Translation notes - The quotations are Matt 3:10 and Heb 4:12. The digital text reads ἔρχοναι, ἐληηύθατε, ἀξίηνς. ### Citation (SBL) Origen, Comm. Jo. 6.122 (Preuschen 4:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-122). ## Commentary on John 6.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-123 - Source: Preuschen 4:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees' self-praise, as in Luke's parable, showed they came to baptism as hypocrites full of venom. ### Greek text ΧΧΙΙΙ. Παρέστησεν δὲ τὸ τῶν Φαρισαίων περιαυτόλογου καὶ ὁ Λουκᾶς διὰ τοῦ »Ἄνδρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν »προσεύξασθαι, ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. καὶ ὁ Φα- »ρισαῖος σταθεὶς ταῦτα πρὸς ἐαυτὸς προσηύχετο· Ὀ θεός, εὐχα- »ριστῶ σοι ὃτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἂρπαγες, »ἄδικοι, μοιχοὶ ἢ καὶ ὡς οὐτος ὁ τελώνης«· ὅτε διὰ τούτους τοὺς λόγους ὁ τελώνης μἀλλον αὐτοῦ εἰς τὸν οἶκον καταβαίνει δεδικαιωμένος, μένος, καὶ ἐπιλέγεται πάντα τὸν ὑψοῦντα ἑαυτὸν ταπεινοῦσθαι. ὡς ὑποκριταὶ τοίνυν κατὰ τοὺς τοῦ σωτῆρος πρὸς αὐτοὺς ἐλεγκτικοὺς λόγους) ἔρχονται ἐπὶ τὸ βάπτισμα, οὐ λαν- θάνοντες τὸν βαπτίζοντα ἔτι ἔχοντες τὸν τῶν ἐχιδνῶν ἐὸν ὑπὸ τὰς γλώσσας αὐτῶν καὶ τὸν τῶν ἀσπίδων· »Ἰὸς γὰρ ἀσπίδων »ὑπὸ τὰ χείλη αὐτῶν«. ### English translation (Claude) Luke too presented the Pharisees' self-praise through “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. And the Pharisee, standing, prayed thus to himself: God, I thank you that I am not like the rest of men, robbers, unjust, adulterers, or even like this tax collector”; when, because of these words, the tax collector rather than he goes down to his house justified, and it is added that everyone who exalts himself will be humbled. As hypocrites, then (according to the Savior's words of reproof to them), they come to the baptism, not escaping the notice of the one baptizing, still having the venom of vipers under their tongues, and that of asps: “For the venom of asps is under their lips.” ### Scripture references - Luke 18:10–11: quotation, high confidence - Luke 18:14: allusion, high confidence - Matt 23:13: allusion, medium confidence - Ps 140:3 (139:4 LXX): quotation, high confidence ### Translation notes - The quotations are Luke 18:10–11, 14 and Ps 140:3 (139:4 LXX; Rom 3:13); the allusion is Matt 23:13. The digital text begins with the chapter number XXIII (not translated) and has several slips (περιαυτόλογου, Ἄνδρωποι, ἐαυτὸς, ἐὸν for ἰὸν, repeated μένος). ### Citation (SBL) Origen, Comm. Jo. 6.123 (Preuschen 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-123). ## Commentary on John 6.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-124 - Source: Preuschen 4:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees' bitter question shows their venom; in fact Christ himself did not baptize, but his disciples did. ### Greek text ἀληθῶς τε »θυμὸς αὐτοῖς κατὰ τὴν »ομοίωσιν τοῦ οφεως« ην ἐμφαινόμενος καὶ διὰ τῆς πικρᾶς ταύτης ἐρωτήσεως τῆς »Τί οὐν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς »οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης;« πρὸς οὓς εἴποιμʼ ἂν ὡς Χριστοῦ καὶ Ἠλίου καὶ τοῦ προφήτου βαπτιζόντων, τῆς δὲ ἐν τῇ ἐρήμῳ φωνῆς τοῦ βοῶντος ταύτην τὴν ἐξουσίαν μὴ εἰληφυίας· Ὦ οὗτοι, ἀπηνῶς πυνθάνεσθε τοῦ ἀπεσταλμένου ἀγγέλου πρὸ προσώπου Χριστοῦ κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ὅλα τὰ κατὰ τὸν τόπον αὐτοῦ ἀγνοοῦντες μυστήρια· ὁ γὰρ χριστός, Ἰησοῦς ὤν, κἂν μὴ βούλησθε, αὐτὸς οὐκ ἐβάπτιζεν, ἀλλʼ οἱ μαθηταὶ αὐτοῦ, ### English translation (Claude) And truly “their anger was like the serpent's,” shown also through this bitter question, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” To them I would say, as though the Christ and Elijah and the prophet baptize, while the voice of one crying in the wilderness has not received this authority: O you, you harshly question the angel sent before Christ's face to prepare his way before him, being ignorant of all the mysteries in this passage. For Christ, being Jesus, whether you wish it or not, did not himself baptize, but his disciples; ### Scripture references - Ps 58:4 (57:5 LXX): quotation, high confidence - John 1:25: quotation, high confidence - Mal 3:1: allusion, high confidence - John 4:2: allusion, high confidence ### Translation notes - The quotations and allusions are Ps 58:4 (57:5 LXX), John 1:25, Mal 3:1, and John 4:2. Part of the section is unaccented in the digital text. The sentence continues in 6.125. ### Citation (SBL) Origen, Comm. Jo. 6.124 (Preuschen 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-124). ## Commentary on John 6.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-125 - Source: Preuschen 4:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elijah did not himself pour the water on the altar, nor does Christ baptize with water; he baptizes with the Spirit and fire. ### Greek text αὐτὸς ὢν »ὁ προφήτης( πόθεν δὲ ὑμῖν πεπίστευται Ἠλίαν βαπτίσειν τὸν ἐλευσόμενον, οὐδὲ τὰ ἐπὶ τοῦ θυσιαστη- ρίου ξύλα κατὰ τοὺς τοῦ Ἀχαὰβ χρόνους δεόμενα λουτροῦ ἵνα ἐκκαυθῇ, ἐπιφανέντος ἐν πυρὶ τοῦ κυρίου, βαπτίσαντα; ἐπικελεύε- ται γὰρ τοῖς ἱερεῦσιν τοῦτο ποιῆσαι οὐ μόνον ἅπαξ, λέγει γάρ· »Δευτερώσατε· ὅτε καὶ ἐδευτέρωσαν«, καὶ »Τρισσώσατε· ὅτε καὶ »ἐτρίσσωσαν«. ὁ τοίνυν μὴ αὐτὸς βαπτίσας τότε, ἀλλʼ ἑτέροις τοῦ ἔργου παραχωρήσας, πῶς κατὰ τὰ ὑπὸ τοῦ Μαλαχίου λεγό- μενα ἐπιδημήσας βαπτίζειν ἐμελλεν; Χριστὸς οὖν ἐν ὕδατι οὐ βαπτίζει, ἀλλʼ οἱ μαθηταὶ αὐτοῦ· ἑαυτῷ δὲ τηρεῖ τὸ ἁγίῳ πνεύματι βαπτίζειν καὶ Πυρί. ### English translation (Claude) he himself being “the prophet.” And from where have you come to believe that Elijah, when he comes, will baptize, when he did not even baptize the wood on the altar in the times of Ahab, which needed washing so that it might be burned up when the Lord appeared in fire? For he commands the priests to do this, not only once; for he says, “Do it a second time,” when they did it a second time, and “Do it a third time,” when they did it a third time. How, then, would the one who did not baptize then himself, but left the work to others, baptize when he came according to what Malachi says? Christ, then, does not baptize in water, but his disciples; he reserves for himself baptizing in the Holy Spirit and fire. ### Scripture references - 1 Kgs 18:33–34: quotation, high confidence - Mal 4:5 (3:23 LXX): allusion, high confidence - John 4:2: allusion, high confidence - Matt 3:11: allusion, high confidence ### Translation notes - The allusions and quotations are 1 Kgs 18:33–34 (3 Kgdms LXX), Mal 4:5, John 4:2, and Matt 3:11. Origen reads Elijah's drenching of the altar as a figure of baptism. ### Citation (SBL) Origen, Comm. Jo. 6.125 (Preuschen 4:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-125). ## Commentary on John 6.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-126 - Source: Preuschen 4:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon wrongly accepts the Pharisees' view that every prophet baptizes, though he rightly sees their malice. ### Greek text παραδεξάμενος δὲ ὁ Ἡρακλέων τὸν τῶν Φαρισαίων λόγον ὡς ὑγιῶς εἰρημένον περὶ τοῦ ὀφείλεσθαι τὸ βαπτίζειν Χριστῷ καὶ Ἠλίᾳ καὶ παντὶ προφήτῃ, αὐ- ταῖς λέξεσίν φησιν, οἷς μόνοις ὀφείλεται τὸ βαπτίξειν, καὶ ἐκ τῶν εἰρημένων μὲν ἡμῖν ἔναγχος ἐλεγχόμενος, μάλιστα δὲ ὅτι κοινότερον τὸν προφήτην νενόηκεν· οὐ γὰρ ἔχει δεῖξαί τινα τῶν προφητῶν βαπτίσαντα. οὐκ ἀπιθάνως δέ φησιν πυνθάνεσθαι τοὺς Φαρισαίους κατὰ τὴν αἰ, τῶν πανουργίαν. οὐχὶ ὡς μαθεῖν θέλοντας. ### English translation (Claude) Heracleon, accepting the Pharisees' word as rightly spoken, that baptizing belonged to Christ and Elijah and every prophet, says in these very words: “to whom alone baptizing belongs”; and he is refuted both by what we have just said, and especially because he has understood “the prophet” in the more general sense; for he cannot show any of the prophets who baptized. But not unpersuasively he says that the Pharisees inquired “out of their own craftiness, not as wishing to learn.” ### Scripture references - John 1:25: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The digital text reads βαπτίξειν and αἰ, τῶν (for αὐτῶν). ### Citation (SBL) Origen, Comm. Jo. 6.126 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-126). ## Commentary on John 6.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-127 - Source: Preuschen 4:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will compare the parallel Gospel passages. ### Greek text Ἐπεὶ δὲ ἀναγκαἶον ἡμῖν φαίνεται παρατιθέναι τὰς ὁμοίας τῶν εὐαγγελίων λέξεις τοῖς ἐν χερσὶ ῥητοῖς, καὶ τοῦτο καθʼ ἕκαστον μέχρι τέλους ποιεῖν ὑπὲρ τοῦ τὰ μὲν συγκρούειν δοκοῦντα ἀποδείκνυσθαι σύμφωνα, τὰ δʼ ὁμοίως ἔχοντα ἕκαστον κατʼ ἰδίαν σαφηνίζεσθαι, φέρε τοῦτο καὶ ἐνταῦθα ποιήσωμεν. ### English translation (Claude) And since it seems necessary to us to set the similar expressions of the Gospels beside the texts in hand, and to do this in each case to the end, so that what seems to clash may be shown to agree, and what is similar may each be made clear on its own, come, let us do this here too. ### Citation (SBL) Origen, Comm. Jo. 6.127 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-127). ## Commentary on John 6.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-128 - Source: Preuschen 4:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John puts Isaiah's “voice” in the Baptist's mouth; Mark uses it to open his Gospel. ### Greek text τὸ γὰρ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν κυρίου« παρὰ μὲν τῷ μαθητῇ Ἰωάννῃ ἐκ προσώπου τοῦ βαπτιστοῦ λέγεται· παρὰ δὲ τῷ Μάρκῳ ὡς ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ χριστοῦ κατὰ τὴν Ἡσαΐου γραφὴν ἀναγέγραπται οὕτως· »Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, »καθὼς γέγραπται έν [τῷ] Ἡσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω »τὸν ἄλλελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν σου· »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἐτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας »ποιεῖτε τὰς τρίβους αὐτοῦ«. ### English translation (Claude) For “A voice of one crying in the wilderness: Make straight the way of the Lord” is spoken in the disciple John in the person of the Baptist; but in Mark it is recorded, as the beginning of the gospel of Jesus Christ, according to the writing of Isaiah, thus: “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet: Behold, I send my angel before your face, who will prepare your way; a voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” ### Scripture references - John 1:23: quotation, high confidence - Mark 1:1–3: quotation, high confidence ### Translation notes - The quotations are John 1:23 and Mark 1:1–3. The digital text reads ἄλλελόν. ### Citation (SBL) Origen, Comm. Jo. 6.128 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-128). ## Commentary on John 6.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-129 - Source: Preuschen 4:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John abbreviated Isaiah; Mark combined Malachi and Isaiah under Isaiah's name. ### Greek text οὐ κεῖται μέντοι γε ἐν τῷ προφήτῃ »Εὐδύνατε τὴν ὁδὸν κυρίους, ὅπερ παρέθετο ὁ † Μάρκος. μήποτʼ οὖν ὁ Ἰωάννης ἐπιτεμνόμενος τὸ »Ἑροιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν« ἀνέγραψεν· »Εὐθύνατε τὴν »ὁδὸ κυρίου«· ὅ τι ὁ Μάρκος δύο προφητείας ἐν διαφόροις εἰρημένας τόποις ὑπὸ δύο προφητῶν εἰς ὲν συνάγων πεποίηκεν· »Καθὼς γέ- »γραπται ἐν τῷ] Ἠασΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγ- »γελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν σου. φωνὴ »βοῶντος έν τῇ ἐρήμῳ· Ἐτοιμάσατε τὴν ὁδὸν κυρίου, εὐδείας ποιεῖτε »τὰς τρίβους αὐτοῦ«. ### English translation (Claude) Yet “Make straight the way of the Lord,” which … Mark cited, is not in the prophet. Perhaps, then, John, abbreviating “Prepare the way of the Lord, make straight the paths of our God,” wrote “Make straight the way of the Lord”; while Mark, gathering into one two prophecies spoken in different places by two prophets, made: “As it is written in Isaiah the prophet: Behold, I send my angel before your face, who will prepare your way. A voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” ### Scripture references - John 1:23: quotation, high confidence - Isa 40:3: quotation, high confidence - Mark 1:2–3: quotation, high confidence - Mal 3:1: allusion, high confidence ### Translation notes - The quotations are John 1:23, Isa 40:3 LXX, and Mark 1:2–3 (combining Mal 3:1 and Isa 40:3). The editor marks the text as corrupt (†) before “Mark”; perhaps “John” is meant, since it is John who has “Make straight the way.” ### Citation (SBL) Origen, Comm. Jo. 6.129 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-129). ## Commentary on John 6.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-130 - Source: Preuschen 4:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two prophecies come from Isaiah 40 and Malachi 3. ### Greek text τὸ μὲν γὰρ »φωνὴ βοῶντος έν τῇ ἐρήμῳ‘ μετὰ τὴν περὶ τοῦ Ἐζεκίου ἱστορίαν ἀναστάντος ἐκ τῆς νόσου εὐθέως γέγραπται, τὸ δὲ »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ πρό- »σώπου σου« ὑπὸ Μαλαχίου. ### English translation (Claude) For “A voice of one crying in the wilderness” is written immediately after the history of Hezekiah, who rose from his illness, while “Behold, I send my angel before your face” is by Malachi. ### Scripture references - Isa 40:3: allusion, high confidence - Isa 38:1–39:8: allusion, high confidence - Mal 3:1: allusion, high confidence ### Translation notes - The allusions are Isa 38–39 (Hezekiah), Isa 40:3, and Mal 3:1. ### Citation (SBL) Origen, Comm. Jo. 6.130 (Preuschen 4:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-130). ## Commentary on John 6.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-131 - Source: Preuschen 4:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark, like John, abbreviates and adapts the prophetic texts. ### Greek text ὅπερ δὲ ἐποίησεν Ἰωάννης ἐπιτεμνό μενος ὅ παρέθετο ῥητόν, τοῦτο ἐπʼ ἄλλης λέξεως ὁ Μάρκος καὶ αὐτὸς ἐνέφηνεν· ὁ μὲν γὰρ προφήτης φησίν· »Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ θεοῦ ἡμῶν«· ὁ δὲ Μάρκος· »Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ«. τὴν δʼ ὁμοίαν ἐπιτομὴν πεποίηται καὶ ἐπὶ τοῦ » Ἰδοὺ ἐγὼ ἀποστέλλω »τὸν ἄγγελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν »σου«. οὐ παρέθετο γὰρ τὸ προκείμενον τὸ » Εμπροσθέν μου«. ### English translation (Claude) And what John did in abbreviating the text he cited, Mark too showed in another expression. For the prophet says, “Prepare the way of the Lord, make straight the paths of our God”; but Mark, “Prepare the way of the Lord, make his paths straight.” And he made a similar abbreviation also in “Behold, I send my angel before your face, who will prepare your way”; for he did not cite “before me,” which is in the text. ### Scripture references - Isa 40:3: quotation, high confidence - Mark 1:2–3: quotation, high confidence - Mal 3:1: quotation, high confidence ### Translation notes - The quotations are Isa 40:3 LXX, Mark 1:2–3, and Mal 3:1 LXX. The digital text repeats θεοῦ. ### Citation (SBL) Origen, Comm. Jo. 6.131 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-131). ## Commentary on John 6.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-132 - Source: Preuschen 4:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees' question in John came before their coming to baptism in Matthew. ### Greek text Ἔτι ἐπὶ] τὸ »Ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων, καὶ ἠρώτησαν αὐτόν« ἐξετάζοντες ἡμεῖς προετάξαμεν τὴν ἐρώτησιν τῶν Φαρισαίων, ὡς σεσιωπημένην παρὰ τῷ Ματθαίῳ, * * τοῦ ἀναγεγραμ- μένου γεγονέναι] παρὰ τῷ Ματθαίῳ], ὅτι »Ἰδὼν ὁ Ἰωάννης πολλοὺς »τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα εἰπεν »αὐτοῖς Γεννήματα ἐχιδνῶν‘ καὶ τὰ ἑξῆς· ἀκόλουθον γάρ ἐστιν πρῶ- τον πυθέσθαι, εἶτʼ ἐληυθεέναι. ### English translation (Claude) Further, examining “They had been sent from the Pharisees, and they asked him,” we placed the Pharisees' question, which is passed over in silence in Matthew, before … what Matthew records as having happened: “John, seeing many of the Pharisees and Sadducees coming to the baptism, said to them, Brood of vipers,” and so on. For it is consistent that they first inquired, and then came. ### Scripture references - John 1:24–25: quotation, high confidence - Matt 3:7: quotation, high confidence ### Translation notes - The quotations are John 1:24–25 and Matt 3:7. The editor marks a gap (* *) and deletes repeated words. ### Citation (SBL) Origen, Comm. Jo. 6.132 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-132). ## Commentary on John 6.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-133 - Source: Preuschen 4:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Matthew only the Pharisees and Sadducees were rebuked; Mark mentions no rebuke at all. ### Greek text καὶ τοῦτο παρατηρητέον, ὅτι ὁ μὲν Ματθαῖος ἐκπορευομένους μένους πρὸς τὸν Ἰωάννην τὰ Ἰεροσόλυμα καὶ πᾶσαν Ι τὴν Ἰουδαίαν καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου ἐπὶ τῷ βαπτίσασθαι ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογουμένους ἑαυτῶν τὰς ἁμαρτίας, οὐδένα λόγον ἐπιπληκτικὸν καὶ ἐλεγκτικόν φησιν ἀκη- κοέναι ἀπὸ τοῦ βαπτιστοῦ, μόνους δὲ τοῦς ἑωραμένους πολλοὺς τῶν Φαρισαίων καὶ Σαδδουαίων ἐληυθότας ἀκηκοέναι τὸ Γεννήματα »ἐχιδνῶν« καὶ τὰ ἑξῆς· ὁ δὲ Μάρκους οὐδέν φησιν ἐπιπληκτικὸν εἰρῆσθαι ὑπὸ τοῦ Ἰωάννου τοῖς ἐληλυθόσιν, οὖσιν πάσῃ τῇ Ἰουδαίᾳ καὶ Ἰεροσολυμίταις R σολυμίταις πᾶσι, καὶ βαπτιζομένοις ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ καὶ ἐξομολογουμένοις τὰς ἁμαρτίας αὐτῶν, ἀκολούθως τῷ μηδὲ ὠνομα- κέναι τοὺς Φαρισαίους καὶ Σαδδουκαίους. ### English translation (Claude) And this too must be observed: Matthew says that Jerusalem and all Judea and all the region around the Jordan, going out to John to be baptized in the river Jordan and confessing their sins, heard no word of rebuke or reproof from the Baptist, but that only the many Pharisees and Sadducees whom he saw coming heard “Brood of vipers” and what follows; while Mark says that nothing rebuking was said by John to those who came, who were all Judea and all the people of Jerusalem, and were baptized by him in the Jordan confessing their sins, consistently with his not having named the Pharisees and Sadducees at all. ### Scripture references - Matt 3:5–7: allusion, high confidence - Mark 1:5: allusion, high confidence ### Translation notes - The allusions and quotation are Matt 3:5–7 and Mark 1:5. A stray page marker “Ι” and a stray “R” are not translated; the digital text repeats μένους and σολυμίταις. ### Citation (SBL) Origen, Comm. Jo. 6.133 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-133). ## Commentary on John 6.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-134 - Source: Preuschen 4:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees and Sadducees were rebuked because, unlike the crowds, they did not confess their sins. ### Greek text ἔτι δὲ καὶ τοῦτο ἀναγκαῖον ἡμᾶς παραθέσθαι, ὅτι ἀμφότεροι μέν, ὅ τε Ματθαῖος καὶ ὁ Μάρκος, ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν φασιν βαπτίζεσθαι πᾶσαν Ιεροσόλυμα καὶ πᾶσαν τὴν Ἰουδαίαν καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου, ἤ πᾶσαν τὴν Ἰουδαίαν χώραν καὶ τοὺς Ἱεροσολυμίτας πάν- τας· ὁ δὲ Ματθαῖος εἰσάγει μὲν ἐρχομένους ἐπὶ τὸ βάπτισμα τοὺς Φαρισαίους καὶ Σαδδουκαίους οὐ μὴν ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν· διόπερ εἰκὸς καὶ τοῦτο εὔλογον εἶναι αἴτιον τοῦ ἀκηκοέναι αὐτοὺς » Γεννήματα ἐχιδνῶν«. ### English translation (Claude) Further, it is necessary for us to set this out too: both Matthew and Mark say that all Jerusalem and all Judea and all the region around the Jordan, or all the Judean country and all the people of Jerusalem, were baptized confessing their sins; but Matthew introduces the Pharisees and Sadducees as coming to the baptism, yet not confessing their sins. That is why it is likely that this too is a reasonable cause of their hearing “Brood of vipers.” ### Scripture references - Matt 3:5–7: allusion, high confidence - Mark 1:5: allusion, high confidence ### Translation notes - The allusions are Matt 3:5–7 and Mark 1:5. ### Citation (SBL) Origen, Comm. Jo. 6.134 (Preuschen 4:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-134). ## Commentary on John 6.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-135 - Source: Preuschen 4:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen defends his use of the other Gospels here. ### Greek text Μὴ ὑπολάβῃς δʼ ἡμᾶς καὶ ἀκαίρως τὰ ἀπὸ τῶν ἑτέρων εὐαγγελίων παρατεθεῖσθαι, τὰ ἐκ] τῶν ἀπεσταλμένων ἐκ τῶν Φαρισαίων καὶ ἐρωτησάντων τὸν Ἰωάννην ἐξετάζοντας. εἰ γὰρ καλῶς ἐφηρμόσαμεν τὴν τῶν Φαρισαίων πεῦσιν, ἀναγεγραμμένην παρὰ τώ μαθητῇ Ἰωάννῃ, τῷ βαπτισμῷ αὐτῶν παρὰ τῲ Ματθαίῳ κειμένῳ, ἀκόλουθον ἠν ἐξετάσαι τὰ κατὰ τοὺς τόπους καὶ παραθέσθαι τὰ εὐρεθέντα παρατηρήματα. ### English translation (Claude) Do not suppose that we have cited what comes from the other Gospels out of season in examining what concerns those sent from the Pharisees and asking John. For if we have rightly fitted the Pharisees' question, recorded in the disciple John, to their baptism set down in Matthew, it followed that we should examine what is in these passages and set out the observations we found. ### Translation notes - The editor deletes a few words (τὰ ἐκ) at the start of the second clause. ### Citation (SBL) Origen, Comm. Jo. 6.135 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-135). ## Commentary on John 6.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-136 - Source: Preuschen 4:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke, like Mark, quotes Isaiah in his own narrative voice. ### Greek text ὀμοίως δὲ τῷ Μάρκῳ καὶ ὁ Λουκᾶς τοῦ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ« μέμνηται ἀπὸ ἰδίου προσώπου οὕτως· »Ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου Ζαχαρίου ἐν τῇ ἐρήμῳ, »καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα »μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, ὡς γέγραπται ἐν βίβλῳ λόγων »Ἡσαΐου τοῦ προφήτου· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ. ### English translation (Claude) Likewise Luke too, like Mark, mentions “A voice of one crying in the wilderness” in his own person, thus: “The word of God came to John the son of Zechariah in the wilderness, and he went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of Isaiah the prophet: A voice of one crying in the wilderness: ### Scripture references - Luke 3:2–4: quotation, high confidence ### Translation notes - The quotation, Luke 3:2–4, continues in 6.137. The digital text repeats Ζαχαρίου. ### Citation (SBL) Origen, Comm. Jo. 6.136 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-136). ## Commentary on John 6.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-137 - Source: Preuschen 4:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke continues the Isaiah quotation and abbreviates it like Mark. ### Greek text »τὴν ὁδὸν κυρίου, ποιεῖτε ποιεῖτε τὰς τρίβους αὐτοῦ«. προσέθηκεν δὲ ὁ Λουκᾶς καὶ τὰ ἑξῆς τῆς προφητείας· »Πᾶσα φάραγξ πληρωθή- »σεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται τὰ σκολιὰ »εἰς εὐθείας καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· καὶ ὄψεται πᾶσα σὰρξ »τὸ σωτήριον τοῦ θεοῦ«· ὁμοίως τῷ Μάρκῳ ἀναγράψας τὸ »Εὐθείας »ποιεῖτε τὰς τρίβους αὐτοῦ«, ἐπιτεμνόμενος, ὡς προειρήκαμεν, τὸ »Εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν«. ### English translation (Claude) Prepare the way of the Lord, make his paths straight.” And Luke added also what follows in the prophecy: “Every valley shall be filled, and every mountain and hill brought low, and the crooked shall become straight ways, and the rough places smooth ways; and all flesh shall see the salvation of God”; writing, like Mark, “Make his paths straight,” abbreviating, as we said before, “Make straight the paths of our God.” ### Scripture references - Luke 3:4–6: quotation, high confidence - Isa 40:3: quotation, high confidence ### Translation notes - The quotations are Luke 3:4–6 and Isa 40:3 LXX. The digital text omits “Prepare” and repeats ποιεῖτε. ### Citation (SBL) Origen, Comm. Jo. 6.137 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-137). ## Commentary on John 6.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-138 - Source: Preuschen 4:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's changes to Isaiah show that the evangelists abbreviate and adapt prophecy. ### Greek text ἀντὶ δὲ τοῦ »ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν« χωρὶς τοῦ »Πάντα« τὴν λέξιν ἔθηκεν, μετὰ τοῦ ἀντὶ ἑνικοῦ τοῦ »Εἰς εὐθεῖαν« πεποιηκέναι πληθυντικὸν »Εὐθείας«. ἔτι δὲ καὶ ἀντὶ τοῦ »Ἡ τραχεῖα εἰς πεδία« ἐποίησεν· »Καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας«, παραλιπών τε Καὶ ὀφθήσεται ἡ δόξα κυρίου« παρέθετο τὸ ἑξῆς τὸ »Καὶ ὄφεται πᾶσα »σὰρξ τὸ σωτήριον τοῦ θεοῦ«. χρήσιμοι δὲ αἱ παρατηρήσεις πρὸς ἀπόδειξιν περὶ τοῦ ἐπιτέμνεσθαι τοὺς εὐαγγελιστὰς τὰ προφητικά. ### English translation (Claude) And instead of “all the crooked shall become straight,” he set down the phrase without “all,” and besides changed the singular “straight” into the plural “straight ways.” Further, instead of “the rough into plains,” he made “and the rough places smooth ways”; and omitting “And the glory of the Lord shall be seen,” he cited what follows, “And all flesh shall see the salvation of God.” These observations are useful for demonstrating that the evangelists abbreviate the prophetic texts. ### Scripture references - Luke 3:5–6: quotation, high confidence - Isa 40:4–5: quotation, high confidence ### Translation notes - The comparison is between Luke 3:5–6 and Isa 40:4–5 LXX. The digital text reads ὄφεται. ### Citation (SBL) Origen, Comm. Jo. 6.138 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-138). ## Commentary on John 6.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-139 - Source: Preuschen 4:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew addresses the rebuke to the Pharisees, Luke to the crowds. ### Greek text Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι τὸ »Γεννήματα »ἐχιδῶν« καὶ τὰ εξῆς ὁ μὲν Ματθαῖος τοῖς Φαρισαίοις καὶ Σαδδουκαίοις ἐρχομένοις ἐπὶ τὸ βάπτισμα εἰρῆσθαί φησιν, ἑτέροις οὖσιν παρὰ τοὺς ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν καὶ μηδὲν τοιοῦτον ἀκούοντας· ὁ δὲ Λουκᾶς τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ αὐτοῦ ταῦτʼ εἰρῆσθαι ἀναγράφει, οὐ ποιήσας δύο τάγματα βαπτιζομένων, ὅπερ παρὰ τῷ Ματθαίῳ εὕρομεν. ### English translation (Claude) Further, this too must be observed: Matthew says that “Brood of vipers” and what follows was said to the Pharisees and Sadducees coming to the baptism, who were different from those who confessed their sins and heard nothing of the kind; but Luke records that it was said to the crowds going out to be baptized by him, not making two ranks of the baptized, which we found in Matthew. ### Scripture references - Matt 3:7: quotation, high confidence - Luke 3:7: allusion, high confidence ### Translation notes - The comparison is between Matt 3:7 and Luke 3:7. The digital text reads ἐχιδῶν. ### Citation (SBL) Origen, Comm. Jo. 6.139 (Preuschen 4:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-139). ## Commentary on John 6.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-140 - Source: Preuschen 4:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees are told to bear “fruit,” the crowds “fruits,” of repentance. ### Greek text εἰκότως δὲ καὶ οὗτος, ἐπεὶ οἱ ὄχλοι οὐκ ἐν ἐπαίνῳ τάσσονται, ὡς τοῖς τηροῦσιν σαφὲς ἔσται, τοῖς ὄχλοις εἰσάγει γέγοντα τὸν βαπτιστὴν τὸ »Γεννήματα ἐχιδνῶν« καὶ τὰ ἑξῆς. ἔτι δὲ πρὸς μὲν τοὺς Φαρισαίους καὶ Σαδδουκαίους »Ποιήσατε« εἴρηται ἑνικῶς »καρπὸν ἄξιον τῆς μετανοίας«· πρὸς δὲ τοὺς ὄχλους πληθυντικῶς »ἀξίους καρποὺς τῆς μετανοίας«. ### English translation (Claude) And reasonably he too, since the crowds are not placed in a praiseworthy light, as will be clear to those who observe, introduces the Baptist saying “Brood of vipers” and what follows to the crowds. Further, to the Pharisees and Sadducees it is said in the singular, “Bear fruit worthy of repentance,” but to the crowds in the plural, “fruits worthy of repentance.” ### Scripture references - Matt 3:8: quotation, high confidence - Luke 3:8: quotation, high confidence ### Translation notes - The comparison is between Matt 3:8 and Luke 3:8. The digital text reads γέγοντα. ### Citation (SBL) Origen, Comm. Jo. 6.140 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-140). ## Commentary on John 6.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-141 - Source: Preuschen 4:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees must bear the one fruit of faith in the Son; the crowds must bear all the fruits of repentance. ### Greek text τάχα γὰρ οἱ μὲν Φαρισαῖοι τὸν ἐξαίρετον ἀπαιτοῦνται καρπὸν μετανοίας, οὐκ ἄλλον ὄντα τοῦ υἱοῦ καὶ τῆς εἰς αὐτὸν πίστεως, οἱ δὲ ὄχλοι, οὐδὲ ἀρχὴν ἔχοντες ἀγαθῶν, πάντας ἀπαιτοῦνται τοὺς καρποὺς μετανοίας· διόπερ πρὸς αὐτοὺς τὸ πληθυντικὸν εἴρηται. ### English translation (Claude) For perhaps the Pharisees are required to bear the special fruit of repentance, which is none other than the Son and faith in him; while the crowds, not having even a beginning of good things, are required to bear all the fruits of repentance; that is why the plural is spoken to them. ### Citation (SBL) Origen, Comm. Jo. 6.141 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-141). ## Commentary on John 6.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-142 - Source: Preuschen 4:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees have long boasted of Abraham, the crowds are only beginning; both hear that God can raise children from stones. ### Greek text λέγεται πρὸς τούτοις τοῖς Φαρισαίοις· »Μὴ δόξητε λέγειν έν ἑαυτοῖς· Πατέρα »ἔχομεν τὸν Ἀβραάμ. οἱ μὲν γὰρ ὄχλοι νῦν ἀρχὴν ἔχουσιν, δοκοῦντες »εἰσάγεσθαι εἰς τὸν θεῖον λόγον, τοῦ προσιέναι τῇ ἀληθείᾳ«· διόπερ ἄρχονται λέγειν ἐν ἑαυτοῖς· »Πατέρα ἔχομεν τὸν Ἀβραάμ«· οἱ δὲ Φαρισαῖοι οὐκ ἄρχονται, ἀλλὰ πρὸ πολλοῦ τοῦτο δοξάζουσιν. πλὴν εκάτεροι τοὺς προειρημένους λίθους δεικνυμένους ἀκούουσιν δύνασθαι ἐγερθῆναι τέκνα τῷ Ἀβραάμ, ἀπὸ τῆς ἀναισθησίας καὶ νεκρότητος ἀναστησομένους. ### English translation (Claude) Besides these, it is said to the Pharisees, “Do not presume to say to yourselves, We have Abraham as our father”; for the crowds now make a beginning, seeming to be introduced to the divine word, of approaching the truth, which is why they begin to say in themselves, “We have Abraham as our father”; while the Pharisees do not begin, but have held this opinion for a long time. In any case, both hear that the stones pointed out can be raised up as children to Abraham, rising from insensibility and deadness. ### Scripture references - Matt 3:9: quotation, high confidence - Luke 3:8: allusion, high confidence ### Translation notes - The quotations and allusions are Matt 3:9 and Luke 3:8 (“do not begin to say”). The digital text wrongly places closing quotation marks after the sentence about the crowds. ### Citation (SBL) Origen, Comm. Jo. 6.142 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-142). ## Commentary on John 6.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-143 - Source: Preuschen 4:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees bear false fruit and the crowds none; both are cut down. ### Greek text Παρατήρει δὲ ὅτι τοῖς μὲν Φαρισαίοις κατὰ τὸ εἰρημένον ἐν τῷ προφήτῃ »Ἐφάγετε καρπὸν ψευδῆ« ἔχουσι μὲν καρπόν, ψευδῆ <δέ>, λέγεται· »Πᾶν οὖν δένδρον μὴ ποιοῦν καλὸν ἐκκόπτεται«, τοῖς δὲ ὄχλοις, οὐδʼ ὅλως καρποφοροῦσιν, τὸ »Πᾶν οὐν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται«. τὸ μὲν γὰρ μὴ ἔχον καρπὸν οὐδὲ καλὸν ἔχει καρπόν· διόπερ ἐκκοπῆς ἐστιν ἄξιον. τὸ δὲ ἔχον καρπὸν οὐ πάντως καλὸν ἔχει καρπόν· διόπερ καὶ αὐτὸ εὐλόγως ὑπὸ τῆς ἀξίνης καταβάλλεται. ### English translation (Claude) Observe that to the Pharisees, who, according to what is said in the prophet, “You have eaten false fruit,” have fruit but false fruit, it is said, “Every tree, then, that does not bear good fruit is cut down”; but to the crowds, who bear no fruit at all, “Every tree, then, that does not bear fruit is cut down.” For what has no fruit does not have good fruit either, which is why it deserves cutting down. But what has fruit does not necessarily have good fruit; which is why it too is reasonably felled by the axe. ### Scripture references - Hos 10:13: quotation, high confidence - Matt 3:10: quotation, high confidence - Luke 3:9: quotation, high confidence ### Translation notes - The quotations are Hos 10:13 LXX, Matt 3:10, and Luke 3:9 (the digital text lacks “good” in Luke's form, as Origen's argument requires). ### Citation (SBL) Origen, Comm. Jo. 6.143 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-143). ## Commentary on John 6.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-144 - Source: Preuschen 4:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A new plant does not bear good fruit at first, as the law's three years of “uncircumcised” fruit show. ### Greek text ἐὰν ἐὰν ἀκριβέστερον ἐρευνήσωμεν τὰ περὶ τοὺς καρπούς, εὑρήσομεν ὅτι ἀμήχανον τὸ ἄρτι τοῦ γεωργεπισθαι ἀρχόμενον, κἂν καρποφορῇ, τοὺς πρώτους ἐνεγκεῖν καρποὺς καλούς. ἀγαπᾷ δὲ ὁ γεωργὸς πρῶτον τὸ ἐνεγκεῖν αὐτὸ τοὺς ἐπιβάλλοντας καρποὺς τῷ ἀρχομένῳ γεωργίας, ὕστερον ὁδῷ διὰ τῶν πρεπόντων γεωργικῇ καθαρσίων μετὰ τοὺς ὁποίους δήηποτε καρποὺς ληψόμενος καὶ καρποὺς καλούς· καὶ ὁ νόμος δὲ ταύτῃ τῇ ἐκδοχῇ ἡμῶν μαρτυρεῖ, λέγων δεῖν τὸν φυτεύοντα τρία ἔτη ποιεῖν ἀπερικάθαρτον ἐῶντα τὸ πεφυτευμένον, οὐκ ἐσθιομένων αὐτοῦ καρπῶν· »Τρία, γάρ φησιν, ἔτη ὑμῖν ὁ καρπὸς ἀπερικάθαρτος οὐ »βρωθήσεται, τῷ δὲ τετάρτῳ ἔτει ἔσται πᾶς ὁ καρπὸς ἅγιος, αἰνετὸς »τῷ κυρίῶ«. ### English translation (Claude) If we investigate more precisely what concerns fruits, we shall find that it is impossible for what is just beginning to be cultivated, even if it bears fruit, to bring forth good fruits first. The farmer is content first that it bear the fruits fitting to one beginning cultivation, intending later, by the proper purifying methods of cultivation, after fruits of whatever kind, to receive good fruits as well. And the law too testifies to this interpretation of ours, saying that the planter must let what is planted remain uncircumcised for three years, its fruits not being eaten: “For three years,” it says, “its fruit shall be uncircumcised to you; it shall not be eaten; but in the fourth year all its fruit shall be holy, a praise to the Lord.” ### Scripture references - Lev 19:23–24: quotation, high confidence ### Translation notes - The quotation is Lev 19:23–24. The digital text reads γεωργεπισθαι and δήηποτε. ### Citation (SBL) Origen, Comm. Jo. 6.144 (Preuschen 4:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-144). ## Commentary on John 6.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-145 - Source: Preuschen 4:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A tree that after its early years still bears no holy fruit is cut down. ### Greek text εὐλόγως τοίνυν πρὸς τοὺς ὄχλους χωρὶς τῆς τοῦ Καλοῦ προσθήκης λέγεται· »Πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται »καὶ εἰς πῦρ βάλλεται«· καὶ τὸ ἐπὶ πλεῖον δὲ φέρον καρπὸν ὅμοιον τῇ ἀρχῇ, δένδρον τυγχάνον μὴ ποιοῦν καρΠὸν καλόν, »ἐκκόπτεται »καὶ εἰς πῦρ βάλλεται«, ἐπὰν ἐνστάσης τῆς μετὰ τὴν τριάδα εἰσαγωγῆς έν τῇ τετράδι γενομένης μὴ ποιῇ καρπὸν ἅγιον, αἰνετὸν τῷ κυρίῳ. ### English translation (Claude) Reasonably, then, it is said to the crowds without the addition of “good”: “Every tree, then, that does not bear fruit is cut down and thrown into the fire”; and a tree that bears for a longer time fruit like that of its beginning, being a tree that does not bear good fruit, “is cut down and thrown into the fire,” when, the time for introduction after the three years having come in the fourth, it does not bear fruit holy, a praise to the Lord. ### Scripture references - Luke 3:9: quotation, high confidence - Matt 3:10: quotation, high confidence - Lev 19:24: allusion, high confidence ### Translation notes - The quotations are Luke 3:9 and Matt 3:10; the allusion is Lev 19:24. ### Citation (SBL) Origen, Comm. Jo. 6.145 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-145). ## Commentary on John 6.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-146 - Source: Preuschen 4:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees questioned John and then came for baptism, where they were rebuked for hypocrisy. ### Greek text Ταῦτα δὲ πάντα εἰ καὶ μετὰ παρεκβάσεως ἡμῖν εἰρῆσθαι παρατιθεμένοις καὶ τὰ ἀπὸ τῶν λοιπῶν εὐαγγελίων, οὐκ ἄκαιρα δὲ ἐμοὶ φαίνεται οὐδὲ ἀλλότρια τῆς ἐνεστηκυίας σκέψεως. Φαρισαῖοι γάρ ἀποστέλλουσιν πρὸς τὸν Ἰωάννην μετὰ τοὺς ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας πεμφθέντας ἐρωτῆσαι αὐτὸν ὅστις εἴη, ἐξετάζοντες· »Τί »οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας ὁ προφήτης«; καὶ ἐξετάσαντες ἐνταῦθα, ἑξῆς παραγινόμενοι βαπτισόμενοι, ὡς ὁ Ματθαῖος ἀναγράφει, ἀκούουσιν δὴ τὰ ἁρμόζοντα αὐτῶν τῇ ἀλαζονείᾳ καὶ ὑποκρίσει. ### English translation (Claude) All these things, even if said by us with digression in citing the other Gospels too, do not seem to me untimely or foreign to the present inquiry. For the Pharisees send to John after the priests and Levites sent from Jerusalem to ask him who he was, examining him: “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And having examined him here, they next come to be baptized, as Matthew records, and hear what fits their pretension and hypocrisy. ### Scripture references - John 1:25: quotation, high confidence - Matt 3:7: allusion, high confidence ### Translation notes - The quotation is John 1:25; the allusion is Matt 3:7. ### Citation (SBL) Origen, Comm. Jo. 6.146 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-146). ## Commentary on John 6.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-147 - Source: Preuschen 4:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two groups sent to John: the Jews of Jerusalem and the Pharisees. ### Greek text ἐπεὶ δὲ ὅμοια ἦν τὰ τούτοις εἰρημένα τοῖς λεγομένοις πρὸς τοὺς ὄχλους, ἐχρῆν τὴν τῶν ῥητῶν σύγκρισιν καὶ σαφήνειαν ποιήσασθαι· ὡν γινομένων πλείονα ἀπῄτησεν ἡμᾶς ἡ ἀκολουθία θεωρῆσαι. ἔτι δὲ καὶ ταῦτα τοῖς εἰρημένοις δεόντως προσθήσομεν· δύο τάγματα πεμπόντων παρὰ τῷ Ἰωάννῃ ἀναγέγραπται, ἓν μὲν Ἰουδαίων τῶν ἀπὸ Ἱεροσολύμων ἀποστελλόντων ἱερεῖς καὶ Λεύΐτας, ἕτερον δὲ Φαρισαίων ἐπαπορούντων διὰ τί βαπτίζει. ### English translation (Claude) And since what was said to them was similar to what is said to the crowds, it was necessary to compare and clarify the texts; and in doing so the sequence required us to consider more things. Further, we shall fittingly add these to what has been said: two groups of senders to John are recorded, one of the Jews from Jerusalem sending priests and Levites, the other of the Pharisees raising the question why he baptizes. ### Scripture references - John 1:19: allusion, high confidence - John 1:24–25: allusion, high confidence ### Translation notes - The allusions are John 1:19 and 1:24–25. ### Citation (SBL) Origen, Comm. Jo. 6.147 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-147). ## Commentary on John 6.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-148 - Source: Preuschen 4:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jerusalem Jews, who accepted John's answer, probably came for baptism before the Pharisees. ### Greek text καὶ ἀποδεδώκαμεν ὅτι μετὰ τὴν πεῦσιν οἱ Φαρισαῖοι παραγίνονται βαπτισόμενοι. μήποτ οὖν πρὸ τούτων οἱ πρὸ τούτων ἀποστείλαντες ἀπὸ Ἱεροσολύμων Ἰουδαῖοι παραδεξάμενοι τοὺς Ἰωάννου λόγους, ἅτε πρότεροι τῶν Φαρισαίων πέμψαντες, καὶ πρότεροι ἔρχονται. ### English translation (Claude) And we have explained that after the inquiry the Pharisees come to be baptized. Perhaps, then, before them, the Jews who had earlier sent from Jerusalem, having accepted John's words, since they sent before the Pharisees, also come before them. ### Translation notes - The digital text repeats “πρὸ τούτων”. ### Citation (SBL) Origen, Comm. Jo. 6.148 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-148). ## Commentary on John 6.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-149 - Source: Preuschen 4:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The multitudes confessed their sins at baptism, but those rebuked are not said to have confessed. ### Greek text Ἱεροσόλυμα γὰρ, πᾶσα Ἰουδαία καὶ ἀκολούθως πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου ἐβαπτίζοντο έν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν, ἢ ὡς ὁ † Λουκᾶς φησιν· »Ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ »Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο »αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁρμαρτίας αὐτῶν‘ οὔτε μέντοι Ματθαῖος τοὺς Φαρισαίους καὶ Σαδουκαίους, πρὸς οὕς λέγεται» Γεννήματα ἐχιδνῶν‘, οὔτε Λουκᾶς τοὺς ὄχλους τὴν αὐτὴν ἐπίπληξιν ἐπίπληξιν εἰσάγουσιν ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν. ### English translation (Claude) For Jerusalem, all Judea, and accordingly all the region around the Jordan were baptized by him in the river Jordan, confessing their sins, or, as … Luke says, “All the country of Judea and all the people of Jerusalem went out to him, and were baptized by him in the river Jordan, confessing their sins.” Yet neither Matthew introduces the Pharisees and Sadducees, to whom “Brood of vipers” is said, nor Luke the crowds who received the same rebuke, as confessing their sins. ### Scripture references - Matt 3:5–6: allusion, high confidence - Mark 1:5: quotation, high confidence - Luke 3:7: allusion, high confidence ### Translation notes - The allusion is Matt 3:5–6; the quotation is Mark 1:5, which the digital text attributes to Luke (the editor marks the name with †). The digital text repeats ἐπίπληξιν. ### Citation (SBL) Origen, Comm. Jo. 6.149 (Preuschen 4:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-149). ## Commentary on John 6.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-150 - Source: Preuschen 4:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all Jerusalem was baptized, why did Jesus say they called John possessed and did not believe him? ### Greek text Ἄξιον δὲ ἐπαπορῆσαι πῶς πάσης τῆς Ἱεροσολυμιτῶν πόλεως καὶ πάσης τῆς Ἰουδαίας καὶ πάσης τῆς περιχώρου τοῦ Ἰορδάνου βαπτιζομένων ἐν τῷ Ἰορδάνῃ ὑπὸ Ἰωάννου ὁ σωτήρ φησιν· »Ἐλήλυθεν Ἰωάννης ὁ βαπτιστὴς μήτε ἐσθίων μήτε πίνων καὶ λέγετε· Δαιμόνιον ἔχει«· καὶ πρὸς τοὺς πυθομένους »Ἐν ποίᾳ ἐξουσίᾳ ταῦτα »ποιεῖς«; λέγει· »Κἀγὼ ἐρωτήσω ὑμᾶς ἕνα λόγον, ὃν ἐὰν εἴπητέ μοι, »κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσεᾳ ταῦτα ποιῶ· Τὸ βάπτισμα τὸ Ἰωάννου πόθεν ἠν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων«; ὅτε καὶ διαλογιζόμενοί φασιν· »Ἐὰν εἴπωμεν· Ἐξ οὐρανοῦ, ἐρεῖ· Διὰ τί οὐκ ἐπιστεύσατε αὐτῷ;«· ### English translation (Claude) It is worth raising the difficulty how, when the whole city of Jerusalem and all Judea and all the region around the Jordan were baptized in the Jordan by John, the Savior says, “John the Baptist has come neither eating nor drinking, and you say, He has a demon”; and to those who asked, “By what authority do you do these things?” he says, “I too will ask you one question; if you tell me, I too will tell you by what authority I do these things. The baptism of John, where was it from? From heaven or from men?” when, reasoning among themselves, they say, “If we say, From heaven, he will say, Why did you not believe him?” ### Scripture references - Luke 7:33: quotation, high confidence - Matt 21:23–25: quotation, high confidence ### Translation notes - The quotations are Luke 7:33 (Matt 11:18), Matt 21:23–25. ### Citation (SBL) Origen, Comm. Jo. 6.150 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-150). ## Commentary on John 6.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-151 - Source: Preuschen 4:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees came to baptism out of fear of the crowd, not faith. ### Greek text λύεται δὲ τὸ ἀπορηθὲν οὕτως· Φαρισαῖοι, ὡς προτετηρήκαμεν, οἱ ἀκούσαντες Γεννήματα ἐχιδνῶν«, οὐ πεπιστευκότες αὐτῷ παραγίνονται ἐπὶ τὸ βάπτισμα, εἰκὸς ὅτι τὸν ὄχλον φοβούμενοι καὶ κατὰ τὴν πρὸς ἐκείνους ὑπόκρισιν ἀξιοῦντες λούσασθαι, ἵνα μὴ δοκοῖεν ἐναντιοῦσθαι τοῖς τοιούτοις. ### English translation (Claude) The difficulty is resolved thus: the Pharisees, as we observed before, who heard “Brood of vipers,” came to the baptism without having believed him, likely fearing the crowd and, in their hypocrisy toward them, thinking it right to be washed, so as not to seem to oppose such people. ### Scripture references - Matt 3:7: allusion, high confidence ### Translation notes - The allusion is Matt 3:7. ### Citation (SBL) Origen, Comm. Jo. 6.151 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-151). ## Commentary on John 6.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-152 - Source: Preuschen 4:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees hid their unbelief for fear of the crowd; the next lemma is John 1:26–27. ### Greek text φρονοῦντες γοῦν αὐτὸν ἀπʼ ἀνθρώπων ἔχειν καὶ οὐκ ἀπʼ οὐρανοῦ τὸ βαπτίζειν, διὰ τὸν ὄχλον, μήποτε λιθασθῶσιν, φοβοῦνται ὅπερ ὑπολαμβάνουσιν εἰπεῖν· ὥστε οὐκ ἐναντιοῦται τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα πρὸς τοὺς Φαρισαίους τοῖς ἀναγεγραμμένοις ἐν τοῖς εὐαγγελίοις περὶ τοῦ πλήθους τῶν παρὰ τῷ Ἰωάννῃ βαπτισαμένων. τοῦ θράσους δὲ τῶν Φαρισαίων ἦν δαιμόνιον ἔχειν λέγειν τὸν Ἰωάννην, καὶ ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων τὰς δυνάμεις φάσκειν τὸν Ἰησοῦν πεποιηκέναι. Ι, 26-7 Ἀπεκρίνατο αὐ τοῖς ὁ Ἰωάννης λέγων· Ἐγὼ βᾳπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, οπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. ### English translation (Claude) At any rate, thinking that he had his baptizing from men and not from heaven, because of the crowd, lest they be stoned, they are afraid to say what they suppose; so what the Savior said to the Pharisees does not contradict what is recorded in the Gospels about the multitude baptized by John. And it belonged to the Pharisees' boldness to say that John had a demon, and to claim that Jesus had worked his mighty works by Beelzebul the ruler of the demons. John 1:26–27: “John answered them, saying, I baptize with water; among you stands one whom you do not know, who comes after me, the strap of whose sandal I am not worthy to untie.” ### Scripture references - Luke 20:6: allusion, high confidence - Matt 11:18: allusion, high confidence - Matt 12:24: allusion, high confidence - John 1:26–27: quotation, high confidence ### Translation notes - The allusions are Luke 20:6, Matt 11:18, and Matt 12:24; the lemma is John 1:26–27. ### Citation (SBL) Origen, Comm. Jo. 6.152 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-152). ## Commentary on John 6.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-153 - Source: Preuschen 4:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon claims John did not answer the question, which would make John ignorant. ### Greek text Ὁ μὲν Ἡρακλέων οἴεται ὅτι ἀποκρίνεται ὁ Ιωαννης τοῖς ἐκ τῶν Φαρισαίων πεμφθεῖσιν, οὐ πρὸς ὃ ἐκεῖνοι ἐπηρώτων ἀλλʼ ὃ αὐτὸς ἐβούλετο, ἑαυτὸν λανθάνων ὅτι κατηγορεῖ τοῦ προφήτου ἀμαθίας, εἴγε ἄλλο ἐρωτώμενος περὶ ἄλλου ἀποκρίνεται· χρὴ γὰρ καὶ τοῦτο φυλάττεσθαι ὡς ἐν κοινολογίᾳ ἁμάρτημα τυγχάνον. ### English translation (Claude) Heracleon thinks that John answers those sent from the Pharisees, not to what they asked, but what he himself wished, not noticing that he accuses the prophet of ignorance, if, being asked about one thing, he answers about another; for this too must be guarded against as a fault in conversation. ### Scripture references - John 1:26: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 6.153 (Preuschen 4:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-153). ## Commentary on John 6.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-154 - Source: Preuschen 4:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John answered precisely: his baptism is bodily, while Christ is invisibly present everywhere. ### Greek text Ἡμεῖς δέ φαμεν ὅτι μάλιστα πρὸς ἔπος ἐστὶν ἡ ἀπόκρισις· πρὸς γὰρ τὸ »Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστός;« τί ἄλλο ἐχρῆν εἰπεῖν ἢ τὸ παραστῆσαι παραστῆσαι βάπτισμα σωματικώτερον τυγχάνον; »Ἐγὼ, γάρ φησιν, βαπτίζω ἐν ὕδατι«. καὶ τοῦτο εἰπῶν πρὸς τὸ Τί »οὐν βαπτίζεις;« πρὸς τὸ δεύτερον »Εἰ σὺ οὐκ εἶ ὁ χριστός‘ δοξολογίαν περὶ τῆς προηγουμένης οὐσίας Χριστοῦ διηγεῖται, ὅτι δύναμιν τοσαύτην ἔχει ὡς καὶ ἀόρατος εἶναι τῇ θειότητι αὐτοῦ, παρὼν παντὶ ἀνθρώπῳ παντὶ δὲ καὶ ὅλῳ τῶ κόσμῳ συμπαρεκτεινόμενος· ὅπερ δηλοῦται διὰ τοῦ »Μέσος ὑμῶν ἕστηκεν‘. ### English translation (Claude) But we say that the answer is very much to the point. For to “Why then do you baptize, if you are not the Christ?” what else should he have said than to present his baptism as more bodily? For “I,” he says, “baptize with water.” And having said this to “Why then do you baptize?”, to the second part, “if you are not the Christ,” he sets out a glorification of the principal being of Christ, that he has such power as to be invisible in his divinity, present to every human being and extending together with the whole world; which is shown by “Among you stands.” ### Scripture references - John 1:25–26: quotation, high confidence ### Translation notes - The quotations are John 1:25–26. “Being” renders οὐσία. The digital text repeats παραστῆσαι. ### Citation (SBL) Origen, Comm. Jo. 6.154 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-154). ## Commentary on John 6.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-155 - Source: Preuschen 4:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Whom you do not know” exposes the Pharisees' ignorance of Christ's divine greatness. ### Greek text καὶ ἐπεὶ οὐδὲν οἱ προσδοκῶντες Χριστοῦ ἐπιδημίαν Φαρισαῖοι τηλικοῦτον περὶ αὐτοῦ ἑώρων, ἄνθρωπον τέλειον ἅγιον μόνον ὑπολαμβάνοντες αὐτὸν εἶναι, ἐμμελῶς ἐλέγχει τὴν περὶ τῆς ὑπεροχῆς αὐτοῦ Φαρισαίων ἄγνοιαν, προστιθεὶς τῷ »Μέσος ὑμῶν ἕστηκεν« τὸ »Ὃν ὑμεῖς οὐκ οἴδατε«. ### English translation (Claude) And since the Pharisees, who expected the coming of the Christ, saw nothing so great about him, supposing him to be only a perfect holy man, he fittingly refutes the Pharisees' ignorance of his excellence by adding to “Among you stands” the words “whom you do not know.” ### Scripture references - John 1:26: quotation, high confidence ### Translation notes - The quotation is John 1:26. ### Citation (SBL) Origen, Comm. Jo. 6.155 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-155). ## Commentary on John 6.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-156 - Source: Preuschen 4:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John identifies the invisible Word with the one who became man and would appear after him. ### Greek text καὶ ἵνα μή τις ὑπολάβῃ ἕτερον εἶναι τὸν ἀόρατον καὶ διήκοντα ἐπὶ πάντα ἄνθρωπον ἢ] καὶ ἐπὶ ὅλον τὸν κόσμον, παρὰ τὸν ἐνανθρωπήσαντα καὶ ἐπὶ τῆς γῆς ὀφθέντα καὶ τοῖς ἀνθρώποις συναναστραφέντα, συνάπτει τῷ »Μέσος ὑμῶν ὅστηκεν, ὃν ὑμεῖς οὐκ οἴδατε« τὸ »Ὀπίσω μου ἐρχό- »μενος«· τοῦτʼ ἔστιν μετʼ ἐμὲ φανερωθησόμενος. ### English translation (Claude) And so that no one might suppose that the invisible one who pervades every human being and even the whole world is other than the one who became man and was seen on earth and lived among human beings, he joins to “Among you stands one whom you do not know” the words “who comes after me,” that is, who will be manifested after me. ### Scripture references - John 1:26–27: quotation, high confidence ### Translation notes - The quotations are John 1:26–27. The digital text reads ὅστηκεν. ### Citation (SBL) Origen, Comm. Jo. 6.156 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-156). ## Commentary on John 6.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-157 - Source: Preuschen 4:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Untying the sandal strap means explaining the mystery of Christ's incarnation, which John confesses he cannot do. ### Greek text οὗ καὶ τὴν ὑπερβάλλουσαν ὑπεροχὴν συνιεὶς παρὰ τὴν ἑαυτοῦ φύσιν, ἀμφιβλλομένην ὑπό τινων μήποτʼ ἄρʼ αὐτὸς εἴη Χριστός, ὅσον ἀπολείπεται τῆς τοῦ χριστοῦ μεγαλειότητος παραστῆσαι βουλόμενος, ἵνα μή τις εἰς αὐτὸν λογίσηται ὑπὲρ ὃ βλέπει ἢ ἀκούει ἐξ αὐτοῦ, λέγει καὶ τὸ »Οὗ οὐκ »εἰμὶ ἐγὼ ἄξιος ἕνα λύσω αὐτοῦ τὸν ἰμάντα τοῦ ὑποδήματος«, αἰνιττόμενος τὸ οὐχ ἱκανὸς εἶναι τὸν περὶ τῆς ἐνσωματώσεως αὐτοῦ λόγον, οἱονεὶ δεδεμένον καὶ κεκρυμμένον τοῖς μὴ νοοῦσιν, λῦσαι καὶ σαφηνίσαι, ὥστε ἄξιόν τι τῆς τοσαύτης ἐπιδημίας εἰς [οὕτω] βραχύτατα συνεσταλμένης εἰπεῖν. ### English translation (Claude) And understanding his surpassing excellence compared with his own nature, which was doubted by some who wondered whether he himself might be the Christ, and wishing to show how far he falls short of the greatness of Christ, so that no one might think of him beyond what he sees or hears from him, he says also, “the strap of whose sandal I am not worthy to untie,” hinting that he is not able to untie and make clear the account of his embodiment, which is, as it were, bound and hidden to those who do not understand, so as to say anything worthy of so great a coming, contracted into so small a compass. ### Scripture references - John 1:27: quotation, high confidence - 2 Cor 12:6: echo, medium confidence ### Translation notes - The quotation is John 1:27; the allusion is 2 Cor 12:6. The editor deletes οὕτω; the digital text reads ἀμφιβλλομένην. ### Citation (SBL) Origen, Comm. Jo. 6.157 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-157). ## Commentary on John 6.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-158 - Source: Preuschen 4:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will compare the Gospels' accounts of “I baptize with water.” ### Greek text Οἰκ ἄκαιρον δὲ ἐξετάζουσιν ἡμῖν τὸ »Ἐγὼ βαπτίζω »ἐν ὕδατι«« τὰς ὁμοίας τῶν εὐαγγελιστῶν παραθέσθαι περὶ τούτου λέξεις καὶ συγκρῖναι τῇ προκειμένῃ. ### English translation (Claude) It is not untimely for us, as we examine “I baptize with water,” to set out the similar expressions of the evangelists about this and compare them with the one before us. ### Scripture references - John 1:26: quotation, high confidence ### Translation notes - The quotation is John 1:26. ### Citation (SBL) Origen, Comm. Jo. 6.158 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-158). ## Commentary on John 6.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-159 - Source: Preuschen 4:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's version agrees with John's account of the baptism in water. ### Greek text φησὶ τοίνυν ὁ Ματθαῖος· »Ἰδὼν πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπ- »τισμα«, μετὰ τὰ ἐπιπληκτικὰ περὶ ὡν ἐξητάσαμεν· »Ἐγὼ μὲν ὑμᾶς ἐν »ὕδατι βαπτίζω εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότε- »ρός μού ἐστιν, οὑ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἀγίῳ καὶ πυρί«· σύμφωνον τῷ κατὰ Ιωάννην λόγῳ τὴν ὁμολογίαν τοῦ ἐν υδατι βαπτίμαστος πρὸς τοὺς πεμφθέντας ἐκ τῶν Φαρισαίων λέγοντι. ### English translation (Claude) Matthew, then, says: “Seeing many of the Pharisees and Sadducees coming to the baptism,” after the rebukes we examined, “I baptize you with water for repentance; but he who comes after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you in the Holy Spirit and fire”; in agreement with the account according to John, which speaks of the confession of the baptism in water to those sent from the Pharisees. ### Scripture references - Matt 3:7: quotation, high confidence - Matt 3:11: quotation, high confidence ### Translation notes - The quotations are Matt 3:7 and 3:11. ### Citation (SBL) Origen, Comm. Jo. 6.159 (Preuschen 4:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-159). ## Commentary on John 6.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-160 - Source: Preuschen 4:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark presents John's words as proclaimed to all. ### Greek text ὁ δὲ Μάρκος· »Ἐκήρυσσεν, »φησίν, Ἰωάννης λέγων· Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. ἐγὼ »ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ«· πρὸς πλείονας καὶ πάντας τοὺς ἀκούοντας διδάσκων ταῦτα κεκηρῦχθαι. ### English translation (Claude) And Mark: “John preached,” he says, “saying, After me comes one mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you in the Holy Spirit”; teaching that these things were proclaimed to more people, and to all who heard. ### Scripture references - Mark 1:7–8: quotation, high confidence ### Translation notes - The quotation is Mark 1:7–8. ### Citation (SBL) Origen, Comm. Jo. 6.160 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-160). ## Commentary on John 6.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-161 - Source: Preuschen 4:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke gives John's words as an answer to the people's wondering whether he was the Christ. ### Greek text ὁ δὲ Λουκᾶς φησιν ὅτι »Προσδοκῶντος τοῦ λαοῦ καὶ διαλογι- »ζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάννου, μήποτε »αὐτὸς εἴη ὁ χριστός, ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάννης· Ἐγὼ μὲν »ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί« ### English translation (Claude) And Luke says that “as the people were in expectation, and all were reasoning in their hearts about John, whether he might be the Christ, John answered, saying to all, I baptize you with water; but one mightier than I is coming, the strap of whose sandals I am not worthy to untie; he will baptize you in the Holy Spirit and fire.” ### Scripture references - Luke 3:15–16: quotation, high confidence ### Translation notes - The quotation is Luke 3:15–16. ### Citation (SBL) Origen, Comm. Jo. 6.161 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-161). ## Commentary on John 6.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-162 - Source: Preuschen 4:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Matthew, John's water baptism prepares for Christ's spiritual baptism with the Holy Spirit and purifying fire. ### Greek text Ἔχοντες τοίνυν τὰς ὁμοίας λέξεις τῶν τεσσάρων, φέρε κατὰ τὸ δυνατὸν ἴδωμεν ἰδίᾳ τὸν νοῦν ἑκάστης καὶ τὰς διαφοράς, ἀρξάμενοι ἀπὸ τοῦ Ματθαίου, ὃς καὶ παραδέδοται πρῶτος τῶν λοιπῶν τοῖς Ἑβραίοις ἐκδεδωκέναι τὸ εὐαγγέλιον, τοῖς ἐκ περιτομῆς πιστεύουσιν. »Ἐγὼ μέν, φησίν, ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν‘· οἱονεὶ καθαίρων καὶ ἀποτρεπόμενος ἀπὸ τῶν χειρόνων καὶ ἐπὶ μετάνοιαν παρακαλῶν· »Ἑτοιμάσαι γὰρ κυρίῳ λαὸν κατε- »σκευασμένον« ἐγὼ ἐλήλυθα, καὶ χώραν διὰ τοῦ βαπτίσματος τῆς μετανοίας εὐτρεπίσαι τῷ μετʼ ἐμὲ ἥξοντι, καὶ διὰ τοῦτο ἰσχυρότερον πολλῷ τῆς ἐμῆς δυνάμεως καὶ κρεῖττον ὐμᾶς ὠφελήσοντι· οὐ σωματικὸν γὰρ τὸ ἐκείνου βάπτισμα, τὸν μετανοοῦντα πληροῦντος ἁγίου πνεύματος καὶ θειοτέρου πυρὸς πᾶν ὑλικὸν ἀφανίζοντος καὶ πᾶν γεῶδες ἐξαναλίσκοντος, οὐ μόνον ἀπὸ τοῦ χωρήσαντος αὐτὸ ἀλλὰ καὶ ἀπὸ τοῦ τῶν ἐχόντων ἀκούοντος. ### English translation (Claude) Having, then, the similar expressions of the four, come, let us see as far as possible the sense of each and the differences, beginning from Matthew, who is handed down to have published the Gospel first of the others to the Hebrews, those from the circumcision who believe. “I,” he says, “baptize you with water for repentance”: as it were, cleansing and turning you from worse things and summoning you to repentance. “For to prepare for the Lord a people made ready” I have come, and to make ready a place, through the baptism of repentance, for the one who will come after me, and for this reason is much mightier than my power and will benefit you more; for his baptism is not bodily, since the Holy Spirit fills the one who repents, and a more divine fire does away with everything material and consumes everything earthy, not only from the one who receives it but also from the one who hears those who have it. ### Scripture references - Matt 3:11: quotation, high confidence - Luke 1:17: quotation, high confidence ### Extrabiblical texts - Papias (Papias (fragments)): echo, low confidence - Irenaeus, Irenaeus, Haer. 3.1.1 (Irenaeus, Against Heresies): echo, low confidence ### Translation notes - The quotations are Matt 3:11 and Luke 1:17. The tradition that Matthew wrote first, for Hebrew Christians, goes back to Papias and Irenaeus (Haer. 3.1.1). ### Citation (SBL) Origen, Comm. Jo. 6.162 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-162). ## Commentary on John 6.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-163 - Source: Preuschen 4:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John cannot bear even the least of the things surrounding Christ. ### Greek text τοσοῦτον δέ ἐστιν ἐμοῦ ἰσχυρότερος ὁ μετʼ ἐμὲ ἐρχόμενος, ὡς μηδὲ τὰ τῆς περιβολῆς τῶν περὶ αὐτὸν δυνάμεων ἐσχάτων, οὐχὶ γυμνῶν ἐκκειμένων, ὥστε καὶ τοῦς τυχόντας νοεῖν αὐτὰ δύνασθαι, ἱκανόν με τυγχάνειν βαστάσαι, μηδὲ ταῦτα ὑπομένοντα φέρειν. ### English translation (Claude) And the one who comes after me is so much mightier than I that I am not able to carry even the last things of the clothing of the powers around him, which are not exposed bare, so that even ordinary people could understand them, nor endure to bear them. ### Scripture references - Matt 3:11: allusion, high confidence ### Translation notes - The allusion is Matt 3:11 (“whose sandals I am not worthy to carry”). ### Citation (SBL) Origen, Comm. Jo. 6.163 (Preuschen 4:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-163). ## Commentary on John 6.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-164 - Source: Preuschen 4:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, despite all his honors, is unworthy even to carry Christ's sandals, let alone understand his seamless garment. ### Greek text οὐκ οἶδα δὲ ὁπότερον εἴπω, πότερον τὴν πολλήν μου ἀσθένιαν, τὰ εὐτελῇ τοῦ χριστοῦ συγκρίσει τῶν περὶ ἑαυτὸν μειζόνων φέρειν μὴ δυναμένην, ἢ δὴ τὴν ἐκείνου ὑπερβάλλουσὰν καὶ μείζονα παντὸς τοῦ κόσμου θειότητα· εἴγε ἐγώ, ὁ τηλικαύτην χωρήσας χάριν ὡς καὶ προφητείας ἠξιῶσθαί με, προλεγούσης τὰ περὶ τῆς εἰς τὸν βίον τῶν ἀνθρώπων ἐπιδημίας μου ἐν τῷ »Ἐγὼ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ‘ καὶ »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«· ἐγὼ, οὑ τὴν γένεσιν »Γαβριὴλ ὁ παρεστη- »κὼς ἐνώπιον τοῦ θεοῦ« παραδόξως εὐηγγελίσατο ἐν γήρᾳ γεγεννημένου τῷ πατρί μου, ἐγώ, ἐφʼ οὑ τῷ ὀνόματι Ζαχαρίας αμα ἀπέλαβεν τὴν φωνὴν καὶ τὸ προφητεύειν διʼ αὐτῆς, ἐγώ, ὁ ὑπὸ τοῦ κυρίου μου μαρτυρούμενος ὡς ἄρα μείζων ἐν γεννητοῖς γυναικῶν ἐμοῦ οὐδεὶς τυγχάνει, οὐδὲ τὰ ὑποδήματα βαστάσαι ἱκανός· εἰ δὴ γὰρ μηδὲ τὰ ὑποδήματα, τί λεκτέον περὶ τῶν ἐνδυμάτων αὐτοῦ; τίς οὑτος, ὃς ὁλόκληρον αὐτοῦ τὸ ἱμάτιον τηρῆσαι δυνήσεται; τίς, ὃς νοήσει τὸν ἐκ τῶν ἄνωθεν χιτῶνα ἄραφον διὰ τὸ διʼ ὅλου ὑφαντὸν τυγχάνειν καταλαβεῖν ὃν ἔχει λόγον; ### English translation (Claude) I do not know which of the two I should say: whether my own great weakness, unable to bear the humble things of Christ in comparison with the greater things about him, or his divinity, surpassing and greater than the whole world. For I, who received such grace as to be counted worthy of prophecy, which foretold my coming into human life in “I am the voice of one crying in the wilderness” and “Behold, I send my angel before your face”; I, whose birth “Gabriel, who stands in the presence of God,” wondrously announced, born to my father in old age; I, at whose name Zechariah at once received back his voice and prophecy through it; I, to whom my Lord bore witness that no one among those born of women is greater than I, am not able even to carry his sandals. For if not even the sandals, what must be said of his garments? Who is this who will be able to keep his cloak whole? Who is it who will understand the tunic woven from the top, seamless because woven throughout, and grasp what meaning it has? ### Scripture references - John 1:23: quotation, high confidence - Matt 11:10: quotation, high confidence - Luke 1:19: quotation, high confidence - Luke 1:64: allusion, high confidence - Matt 11:11: allusion, high confidence - John 19:23: allusion, high confidence ### Translation notes - The quotations and allusions are John 1:23, Mal 3:1 (Matt 11:10), Luke 1:19, Luke 1:64–67, Matt 11:11, and John 19:23. The speech is Origen's paraphrase in John's voice. ### Citation (SBL) Origen, Comm. Jo. 6.164 (Preuschen 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-164). ## Commentary on John 6.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-165 - Source: Preuschen 4:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew adds “for repentance,” showing that baptism benefits only those who truly repent. ### Greek text Παρατηρητέον δὲ ὅτι τῶν τεσσάρων εἰρηκότων τὸ ἐν ὕδατι ὁμολγεῖν Ἰωάννην ἐληλυθέναι βαπτίζειν, μόνος Ματθαῖος τούτῳ προστέθεικεν τὸ »Εἰς μετάνοιαν‘ διδάσκων τὴν ἀπὸ τοῦ βαπτίσματος ὠφέλειαν ἔχεσθαι τῆς προαιρέσεως τοῦ βαπτιζομένου, τῷ μετανοοῦντι μὲν ἐγγινομένην, μὴ οὕτω δὲ προσιόντι εἰς κρίμα χαλεπώτερον ἐσομένην. ### English translation (Claude) We must observe that, while all four say that John confesses he has come to baptize with water, Matthew alone added to this “for repentance,” teaching that the benefit of baptism depends on the choice of the one baptized, coming to be in one who repents, but for one who does not come in this way it will be for a heavier judgment. ### Scripture references - Matt 3:11: allusion, high confidence ### Translation notes - The allusion is Matt 3:11. The digital text reads ὁμολγεῖν. ### Citation (SBL) Origen, Comm. Jo. 6.165 (Preuschen 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-165). ## Commentary on John 6.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-166 - Source: Preuschen 4:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism, like Christ's healings, is both a symbol of cleansing and, through the invocation of the Trinity, a real source of divine gifts. ### Greek text χρὴ δὲ εἰδέναι ὅτι ὥσπερ αἱ κατὰ τὰς γεγενημένας ὑπὸ τοῦ σωτῆρος θεραπείας τεράστιοι δυνάμεις, σύμβολα τυγχάνουσαι τῶν ἀεὶ λόγῳ τοῦ θεοῦ ἀπαλλαττομένων πάσης νόσου καὶ μαλακίας, οὐδὲν ἡττον καὶ σωματικῶς γενόμεναι ὤνησαν εἰς πίστιν προσκαλε- σάμεναι τοὺς εὐεργετηθέντας, οὕτως καὶ τὸ διὰ τοῦ ὕδατος λουτρόν, σύμβολον τυγχάνον καθαρσίου ψυχῆς πάντα ῥύπον τὸν ἀπὸ κακίας ἀποπλυνομένης, οὐδὲν ἧττον καὶ καθʼ αὑτὸ τῷ ἐμπαρέχοντι ἑαυτὸν τῇ θειότητι τῆς δυνάμεως τῶν τῆς προσκυνητῆς τριάδος ἐπικλήσεών ἐστιν ἡ χαρισμάτων θείων ἀρχὴ καὶ πηγή· »διαιρέσεις γὰρ χαρισμά- »των εἰσίν«. ### English translation (Claude) We must know that, just as the wondrous mighty works in the healings done by the Savior, which are symbols of those who are always being freed from every disease and infirmity by the Word of God, none the less, being done bodily as well, benefited those who received the kindness by calling them to faith, so also the washing through water, being a symbol of the cleansing of the soul, which is washed of all filth that comes from wickedness, is none the less also in itself, for the one who gives himself to the divinity of the power of the invocations of the adorable Trinity, the beginning and source of divine gifts; for “there are distributions of gifts.” ### Scripture references - Matt 4:23: allusion, medium confidence - 1 Cor 12:4: quotation, high confidence ### Translation notes - The allusions and quotation are Matt 4:23 and 1 Cor 12:4. This is an important early statement that baptism is both symbol and effective means of grace, through the invocation of the Trinity. ### Citation (SBL) Origen, Comm. Jo. 6.166 (Preuschen 4:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-166). ## Commentary on John 6.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-167 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Acts shows the Spirit visibly coming on the baptized, so that Simon the magician tried to buy this grace with money. ### Greek text μαρτυρεῖ δέ μου τῷ λόγῳ ἡ ἐν ταῖς τῶν ἀποστόλων Πράξεσιν ἀναγεγραμμένη ἱστορία περὶ τοῦ οὕτως ἐναργῶς τότε τὸ πνεῦμα τοῖς βαπτιζομένοις ἐπιδεδημηκέναι, προευτρεπίσαντος αὐτῷ τοῦ ὕδατος τοῖς γνησίως προσιοῦσιν ὁδόν, ὡς καὶ τὸν μάγον Σίμωνα καταπλαγέντα θέλειν μὲν τὴν χάριν ταύτην ἀπὸ τοῦ Πέτρου λαβεῖν, ἐθέλειν δὲ τὸ δικαιότατον διὰ τοῦ μαμωνᾶ τῆς ἀδικίας. ### English translation (Claude) My account is confirmed by the history recorded in the Acts of the Apostles, of how visibly the Spirit came upon the baptized at that time, the water having prepared a way for it for those who approached sincerely, so that even Simon the magician was astonished and wished to receive this grace from Peter, though he wished to receive what is most just through the mammon of unrighteousness. ### Scripture references - Acts 8:18: allusion, high confidence - Luke 16:9: echo, medium confidence ### Translation notes - The allusions are Acts 8:9–20 and Luke 16:9. ### Citation (SBL) Origen, Comm. Jo. 6.167 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-167). ## Commentary on John 6.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-168 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's baptism was inferior to Jesus' baptism, since those baptized by John were baptized again by Paul in Acts. ### Greek text καὶ τοῦτο δὲ παρασημειωτέον, ὅτι τὸ Ἰωάννου βάπτισμα ὐποδεέστερον ἐτύγχανεν τοῦ βαπτίσματος Ἰησοῦ, διδομένου διὰ τῶν μαθητῶν αὐτοῦ. οἱ γοῦν ἐν ταῖς Πράξεσιν βεβαπτισμένοι εἰς τὸ Ἰωάννου βάπτισμα, μηδὲ εἰ πνεῦμα ἅγιόν ἐστιν ἀκούσαντες, βαπτίζονται δεύτερον ὑπὸ τοῦ ἀποστόλου. ### English translation (Claude) This too must be noted: the baptism of John was inferior to the baptism of Jesus given through his disciples. At any rate, those in the Acts who had been baptized into John's baptism, and had not even heard whether there is a Holy Spirit, are baptized a second time by the apostle. ### Scripture references - Acts 19:2: allusion, high confidence ### Translation notes - The allusion is Acts 19:1–6. ### Citation (SBL) Origen, Comm. Jo. 6.168 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-168). ## Commentary on John 6.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-169 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The washing of new birth belongs to Jesus' baptism, with renewal by the Spirit, though not all who receive the water receive the Spirit. ### Greek text τὸ γὰρ τῆς ἀναγεννήσεως οὐ παρὰ τῷ Ἰωάννῃ ἀλλὰ παρὰ τῷ Ἰησοῦ τῶν τῶν μαθητῶν αὐτοῦ ἐγίνετο, καὶ παλιγγενεσίας ὀνομαζόμενον λουτρὸν μετὰ ἀνακαινώσεως γινόμενον πνεύματος, τοῦ καὶ νῦν ἐπιφερομένου, ἐπειδὴ παρὰ θεοῦ ἐστιν, ἐπάνω τοῦ ὕδατος, ἀλλʼ οὐ πᾶσιν μετὰ τὸ ὕδωρ ἐγγινομένου. καὶ ταῦτα μὲν εἰς τὴν ἐξέτασιν τῶν ἐν τῶ κατὰ Ματθαῖον. ### English translation (Claude) For the washing of regeneration took place not with John but with Jesus through his disciples, and it is called the washing of new birth, taking place with renewal of the Spirit, who even now moves above the water, since he is from God, but who does not come to be in all after the water. So much for the examination of the passage in Matthew. ### Scripture references - Titus 3:5: allusion, high confidence - Gen 1:2: allusion, medium confidence ### Translation notes - The allusions are Titus 3:5 and Gen 1:2. The digital text reads τῶν τῶν μαθητῶν ("of the of the disciples"), probably for διὰ τῶν μαθητῶν; translated "through his disciples". ### Citation (SBL) Origen, Comm. Jo. 6.169 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-169). ## Commentary on John 6.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-170 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark agrees with Matthew that a mightier one comes after John, but differs in adding that John is not fit to stoop and untie his sandal strap. ### Greek text Ἤδη δὲ καὶ τὰ Μάρκου κατανοήσωμεν, ὃς ἀνέγραψεν κηρύσσοντα τὸν Ἰωάννην ταῦτα μὲν εἰρηκέναι κατὰ τὸ »Ἔρχεται »ὁ ἰσχρότερός μου ὀπίσω μου«· ἰσοδυναμεῖ γὰρ ταῦτα τῷ »Ὁ ὀπίσω »μου ἐρχόμενος ἰσχυρότερός μού ἐστιν«· οὐκέτι δὲ τὰ αὐτὰ έν τῷ » Οὐκ εἰμὶ κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ«. ### English translation (Claude) Now let us consider Mark's account too. He recorded that John, in his preaching, said the same as the others in the words “There comes after me one who is mightier than I” (for this is equivalent to “He who comes after me is mightier than I”), but not the same in the words “I am not [fit] to stoop down and loosen the strap of his sandals.” ### Scripture references - Mark 1:7: quotation, high confidence - Matt 3:11: quotation, high confidence ### Translation notes - The quotations are Mark 1:7 and Matt 3:11. The word "fit" (ἱκανός), present in Mark, seems to have dropped out of the digital text. ### Citation (SBL) Origen, Comm. Jo. 6.170 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-170). ## Commentary on John 6.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-171 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carrying the sandals and untying them are different acts, so John must have said both at different times. ### Greek text ἕτερον μὲν γὰρ τὸ βαστάζειν τὰ ὐποδήματα, δηλονότι ἤδη λελυμένα ἀπὸ τῶν τοῦ ὑποδεδεμένου ποδῶν, ἕτερον δὲ τὸ κύψαντα λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων. καὶ ἀκόλουθόν γε μηδενὸς σφαλλομένου τῶν εὐαγγελιστῶν μηδὲ ψευδομένου, ὡς εἴποιεν ἂν οἱ πιστεύοντες, ἀμφότερα κατὰ διαφόρους καιροὺς εἰρηκέναι τὸν βαπτιστὴν καθʼ ἕτερον καὶ ἕτερον νοῦν κινούμενον. ### English translation (Claude) For it is one thing to carry the sandals, clearly already loosened from the feet of the one wearing them, and another to stoop down and loosen the strap of the sandals. And it follows, if none of the evangelists erred or lied, as believers would say, that the Baptist said both at different times, moved now by one thought and now by another. ### Citation (SBL) Origen, Comm. Jo. 6.171 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-171). ## Commentary on John 6.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-172 - Source: Preuschen 4:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelists did not misremember; to carry Christ's sandals and to untie them both mean grasping the mysteries of his incarnation. ### Greek text οὐ γὰρ περὶ τῶν αὐτῶν, ὡς οἴονταί τινες, οἱ ἀπομνημονεύοντες διαφόρως ἠνέχθησαν μὴ ἀκριβοῦντες τῇ μνήμῃ ἕκαστον τῶν εἰρημένων ἢ γεγενημένων. μέγα μὲν οὖν τὸ βαστάσαι τοῦ Ἰησοῦ τὰ ὑποδήματα, μέγα δὲ καὶ τὸ ἐπὶ τὰ σωματικὰ αὐτοῦ κάτω που γεγενημένα κύψαντα, ὑπὲρ τοῦ τὴν εἰκόνα κάτω θεάσασθαι, λῦσαι ἕκαστον τῶν περὶ τοῦ μυστηρίου τῆς ἐνσωματώσεως ἀσαφῶν, οἱονεὶ τὸν ἱμάντα τῶν ὑποδημάτων τυγχάνοντα. ### English translation (Claude) For those who recorded their recollections were not, as some think, carried into different accounts of the same things because their memory was not exact about each thing said or done. It is a great thing, then, to carry Jesus' sandals; and a great thing also to stoop down to his bodily circumstances, which came about somewhere below, in order to behold the image below, and to loosen each of the obscurities concerning the mystery of the incarnation, which are, as it were, the strap of the sandals. ### Citation (SBL) Origen, Comm. Jo. 6.172 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-172). ## Commentary on John 6.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-173 - Source: Preuschen 4:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only God, who bound and shut the mysteries, can grant anyone, even John, to unloose and open them. ### Greek text εἷς γὰρ ὁ τῆς ἀσαφείας δεσμός, ὥσπερ καὶ μία ἡ τῆς γνώσεως κλείς, ἅτινα οὐδὲ ὁ μείζων ἐν γεννητοῖς γυναικῶν καθʼ αὑτὸν ἱκανὸς λῦσαι ἢ ἀνοῖξαι, τοῦ δήσαντος καὶ κλείσαντος μόνου δωρουμένου οἷς βούλεται τὸ λῦσαι καὶ ἀνοῖξαι τὸν ἱμάντα τῶν ὑποδημάτων καὶ τὰ κεκλεισμένα. ### English translation (Claude) For there is one bond of obscurity, just as there is one key of knowledge, which not even the greatest among those born of women is able of himself to loosen or to open, since the one who bound and shut alone grants to whom he wills to loosen and open the strap of the sandals and the things that are shut. ### Scripture references - Luke 11:52: allusion, medium confidence - Matt 11:11: allusion, high confidence - Rev 3:7: allusion, medium confidence ### Translation notes - The allusions are Luke 11:52, Matt 11:11, and Rev 3:7. ### Citation (SBL) Origen, Comm. Jo. 6.173 (Preuschen 4:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-173). ## Commentary on John 6.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-174 - Source: Preuschen 4:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mystically, one sandal is the incarnation and the other is Christ's descent into Hades and his journey to the spirits in prison. ### Greek text Εἰ δὲ μυστικὸς ὁ περὶ τῶν ὑποδημάτων τόπος, οὐδὲ τοῦτο παρελθετέον. οἶμαι τοίνυν τὴν μὲν ἐνανθρώπησιν, ὅτε σάρκα καὶ ὀστέα ἀναλαμβάνει ὁ τοῦ θεοῦ υἱός, τὸ ἕτερον εἶναι τῶν ὑποδημάτων, τὴν δὲ εἰς ᾅδου κατάβασιν, ὅστις ποτέ ἐστιν ὁ ᾅδης, καὶ τὴν εἰς φυλακὴν μετὰ τοῦ πνεύματος πορείαν τὸ λοιπόν. ### English translation (Claude) If the passage about the sandals is mystical, this too must not be passed over. I think, then, that the incarnation, when the Son of God takes up flesh and bones, is one of the sandals, and that the descent into Hades, whatever Hades is, and the journey with the Spirit to the prison, is the other. ### Scripture references - Luke 24:39: echo, low confidence - 1 Pet 3:19: allusion, high confidence ### Translation notes - The allusions are Luke 24:39 and 1 Pet 3:19. ### Citation (SBL) Origen, Comm. Jo. 6.174 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-174). ## Commentary on John 6.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-175 - Source: Preuschen 4:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 16 speaks of the descent into Hades, and 1 Peter of Christ preaching to the spirits in prison. ### Greek text περὶ τῆς εἰς ᾅδου καταβάσεως τὸ »Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς τὸν »ᾅδην« ἐν πεντεκαιδεκάτῳ ψαλμῷ εἴρηται· καὶ περὶ τῆς ἐν φυλακῇ πορείας μετὰ πνεύματος παρὰ τῷ Πέτρῳ έν τῇ καθολικῇ ἐπιστολῇ· »Θανατωθείς, γάρ φησι, σαρκί, ζωοποιηθεὶς δὲ πνεύματι· ἐν ᾧ καὶ »τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, ἀπειθήσασίν ποτε »ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶς κατασκευ- »ζομέηνς κιβωτοῦ«. ### English translation (Claude) About the descent into Hades, the words “You will not abandon my soul to Hades” are spoken in the fifteenth Psalm; and about the journey to the prison with the Spirit, Peter speaks in the catholic epistle: “Put to death,” he says, “in the flesh, but made alive in the spirit, in which he also went and preached to the spirits in prison, who had once disobeyed when the patience of God waited in the days of Noah, while the ark was being prepared.” ### Scripture references - Ps 16:10 (15:10 LXX): quotation, high confidence - 1 Pet 3:18–20: quotation, high confidence ### Translation notes - The quotations are Ps 16:10 (15:10 LXX) and 1 Pet 3:18–20. ### Citation (SBL) Origen, Comm. Jo. 6.175 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-175). ## Commentary on John 6.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-176 - Source: Preuschen 4:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever can explain both of Christ's descents, to earth and to Hades, is fit to untie his sandals. ### Greek text ὁ τοίνυν κατʼ ἀξίαν ἀμφοτέρων τῶν ἐπιδημιῶν τοὺς λόγους παραστῆσαι δυνάμενος, τὸν ἱμάντα λύειν τῶν Ἰησοῦ ἱκανός ἐστιν ὑποδημάτων, καὶ αὐτὸς τῷ νοὶ· κύπτων καὶ συγκαταβαίνων τῷ καταβεβηκότι εἰς ᾅδου, καὶ ἀπὸ οὐρανοῦ καὶ τῶν περὶ τῆς θεότητος Χριστοῦ μυστηρίων καταβαίνων ἐπὶ τὴν ἀναγκαίως γεγενημένην παρʼ ἡμῖν αὐτοῦ ἐπιδημίαν, ὅτε τὸν ἄνθρωπον ὑπεδήσατο. ### English translation (Claude) He, then, who can worthily set forth the reasons for both sojourns is fit to loosen the strap of Jesus' sandals; he too stooping with his mind and going down with the one who went down into Hades, and coming down from heaven and from the mysteries of Christ's divinity to his sojourn among us, which necessarily took place, when he put on the human being as a sandal. ### Citation (SBL) Origen, Comm. Jo. 6.176 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-176). ## Commentary on John 6.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-177 - Source: Preuschen 4:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ put on both living and dead, those on earth and in Hades, to be Lord of both. ### Greek text ὁ δὲ τὸν ἄνθρωπον ὑποδησάμενος καὶ τὸν νεκρὸν ὑπεδήσατο· »Εἰς τοῦτο γὰρ Ἰησοῦς ἀπέθανε καὶ ἀνέστη, ἕνα καὶ νεκρῶν καὶ ζώντων »κυριεύσῃ«· καὶ διὰ τοῦτο ζῶντα καὶ νεκρὸν ὑπεδήσατο, τοῦτʼ ἔστι τὸν ἐν γῇ καὶ τὸν ἐν ᾅδου, »ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ‘. ### English translation (Claude) And he who put on the human being as a sandal also put on the dead: “For to this end Jesus died and rose, that he might be Lord of both the dead and the living.” And for this reason he put on both the living and the dead as sandals, that is, the one on earth and the one in Hades, “that he might be Lord of both the dead and the living.” ### Scripture references - Rom 14:9: quotation, high confidence ### Translation notes - The quotation is Rom 14:9. ### Citation (SBL) Origen, Comm. Jo. 6.177 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-177). ## Commentary on John 6.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-178 - Source: Preuschen 4:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Few can untie these sandals and then carry them, keeping in memory what they have understood. ### Greek text τίς οὐν ἄρα ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν τοιούτων ὑποδημάτων, καὶ λύσας μὴ ἐᾶσαι ἀλλὰ κατὰ δευτέραν ἱκανότητα ἀναλαβεῖν αὐτὰ καὶ βαστάσαι διὰ τοῦ έν τῇ μνήμῃ περιφέρειν τὰ νενοημένα; ### English translation (Claude) Who, then, is fit to stoop down and loosen the strap of such sandals, and, having loosened them, not to leave them but by a second fitness to take them up and carry them, by bearing about in memory what has been understood? ### Citation (SBL) Origen, Comm. Jo. 6.178 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-178). ## Commentary on John 6.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-179 - Source: Preuschen 4:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke and John omit “stooping”: one may also untie the sandals while standing tall, and so see the Word as he is in himself. ### Greek text μὴ ἀνεξέταστον δὲ ἐάσθω τὸ χωρὶς τοῦ » Κύψας« ὁμοίως παρὰ τῷ Λουκᾷ καὶ Ἰωάννῃ εἰρημένον. καὶ τάχα ἐνδέχεται μὲν κύψαντα λῦσαι κατὰ τὸ προειρημένον· δυνατὸν δὲ καὶ τὸ ἀνάστημα τοῦ ἀπὸ τοῦ λόγου ἐπάρματος φυλάττοντα εὑρεῖν τὴν λύσιν τῶν ἐν τῷ ζητεῖσθαι δεδεμένων ὑποδημάτων, ἕνα ταῦτά τις λύσας τὸν χωρὶς τῶν ὑποδημάτων ἴδῃ λόγον γυμνὸν τῶν ὑποδεεστέρων καθʼ αὑτὸν, υἱὸν τοῦ θεοῦ. ### English translation (Claude) Let it not go unexamined that Luke and John likewise speak without “stooping down.” Perhaps it is possible to loosen them by stooping down, as said before; but it is also possible, keeping the stature of one lifted up by the Word, to find how to loosen the sandals that are bound up in inquiry, so that one who has loosened them may see the Word without the sandals, bare of lesser things, as he is in himself, the Son of God. ### Scripture references - Luke 3:16: allusion, high confidence - John 1:27: allusion, high confidence ### Translation notes - The allusions are Luke 3:16 and John 1:27. ### Citation (SBL) Origen, Comm. Jo. 6.179 (Preuschen 4:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-179). ## Commentary on John 6.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-180 - Source: Preuschen 4:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being fit and being worthy are different: one can be fit without being worthy, or worthy without yet being fit. ### Greek text Οὐ ταὐτὸν δὲ τὸ μὴ εἶναι »ἱκανὸν« τῷ μὴ εἶναι ἄξιον‘ ἀναγράφει ὁ Ἰωάννης. δυνατὸν γὰρ μὴ ὄντα ἄξιον γενέσθαι ἱκανόν· δυνατὸν δὲ καὶ ἄξιον ὄντα μηδέπω εἶναι ἱκανόν. ### English translation (Claude) Not being “fit” is not the same as not being worthy, as John records. For it is possible for one who is not worthy to become fit, and possible also for one who is worthy not yet to be fit. ### Citation (SBL) Origen, Comm. Jo. 6.180 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-180). ## Commentary on John 6.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-181 - Source: Preuschen 4:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God may withhold fitness from the worthy to prevent pride, and in goodness may give fitness to one not yet worthy so that he may become worthy. ### Greek text εἰ γὰρ καὶ πρὸς τὸ συμφέρον δίδοται τὰ χαρίσματα, καὶ οὐ μόνον »κατὰ« τὴν ἀναλογίαν τῆς πίστεως«, φιλανθρώπου ἂν εἴη θεοῦ ἔργον, προορωμένου βλάβην ἀπὸ οἰήματος ἐπακολουθήσοντος ἢ φυσιώσεως, τὸ καὶ τῷ ἀξίῳ ποτὲ μὴ διδόναι τὴν ἱκανότητα· οἰκεῖον δὲ τῆς χρηστότητος τοῦ θεοῦ νικᾶν ἐν τῷ εὐεργετεῖν τὸν εὐεργετούμενον, προλαμβάνοντα τὸν ἐσόμενον ἄξιον, καὶ πρὶν γένηται ἄξιος κοσμοῦντα αὐτὸν τῇ ἱκανότητι, ἵνα μετὰ τὴν ἱκανότητα ἔλθῃ ἐπὶ τὸ γενέσθαι ἄξιος, καὶ μὴ πάντως ἀπὸ τοῦ εἶναι ἄξιος, φθάνων τὸν δωρούμενον καὶ προλαβὼν αὐτοῦ τὰς χάριτας, ἔλθῃ ἐπὶ τὸ γενέσθαι ἱκανός. ### English translation (Claude) For if the gifts are given for what is profitable, and not only according to the proportion of faith, it would be the work of a God who loves humankind, foreseeing harm that would follow from conceit or puffing up, sometimes not to give fitness even to the worthy. But it befits God's goodness to overcome the one he benefits in the benefiting, anticipating the one who will be worthy, and adorning him with fitness before he becomes worthy, so that after fitness he may come to be worthy, and not in every case, from being worthy, getting ahead of the Giver and anticipating his graces, come to be fit. ### Scripture references - 1 Cor 12:7: allusion, high confidence - Rom 12:6: allusion, high confidence ### Translation notes - The allusions are 1 Cor 12:7 and Rom 12:6. ### Citation (SBL) Origen, Comm. Jo. 6.181 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-181). ## Commentary on John 6.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-182 - Source: Preuschen 4:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the first three Gospels John says he is not fit, in John not worthy; he may later have become both. ### Greek text ὁ τοίνυν Ἰωάννης φησὶ παρὰ μὲν τοῖς τρισὶν οὐκ εἶναι » ἱκανός«, παρὰ δὲ τῷ Ἰωάννῃ οὐκ εἶναι »ἄξιος«. οὐκ ἀποκλείεται δὲ ὅς γε ἔλεγεν οὐδέπω ὢν ἱκανὸς γεγονέναι ἱκανός, εἰ καὶ μὴ ἄξιός πω ἦν· καὶ πάλιν ὅς γε ἔλεγεν οὐκ εἶναι ἄξιος, οὐκ ὢν ἄξιος ἐφθακέναι ἐπὶ τὸ γεγονέναι ἄξιος. ### English translation (Claude) John, then, says in the three that he is not “fit,” and in John that he is not “worthy.” It is not excluded that he who said he was not yet fit became fit, even if he was not yet worthy; and again that he who said he was not worthy, not being worthy, came at last to be worthy. ### Citation (SBL) Origen, Comm. Jo. 6.182 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-182). ## Commentary on John 6.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-183 - Source: Preuschen 4:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps no mortal ever becomes fully fit or worthy, since, as Sirach says, when one finishes, one is only beginning. ### Greek text εἰ μὴ ἄρα τις ἐρεῖ, ἐπὶ τὸ κατʼ ἀξίαν τῆς λύσεως καὶ βαστάξεως μὴ χωροῦσαν τὴν θνητὴν φύσιν † ἥκειν ποτὲ ἀληθευόμενον ἔχειν τὸ μηδέποτε γενέσθαι ἱκανὸν λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων καὶ ἄξιον τοῦ αὐτοῦ. ὅσα δὲ ἐὰν χωρήσωμεν, ἔτι ὑπολείπεται τὰ μηδέπω νενοημένα, ἐπεὶ »Ὅταν συντελέσῃ ἄνθρωπος τότε ἄρχεται, καὶ ὅταν παύσηται τότε ἀπορηθήσεται« κατὰ τὴν Ἰησοῦ υἱοῦ Σειρὰχ Σοφίαν. ### English translation (Claude) Unless perhaps someone will say that since mortal nature cannot attain to worthily loosening and carrying, … it would hold true that it never becomes fit to loosen the strap of the sandals, nor worthy of it. For however much we grasp, there still remain things not yet understood, since “When a man has finished, then he begins, and when he stops, then he will be at a loss,” according to the Wisdom of Jesus son of Sirach. ### Extrabiblical texts - Sir 18:7 (Sirach): quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The quotation is Sir 18:7. ### Citation (SBL) Origen, Comm. Jo. 6.183 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-183). ## Commentary on John 6.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-184 - Source: Preuschen 4:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first three Gospels speak of sandals, John of a single sandal. ### Greek text Ἔτι περὶ τῶν ὑποδημάτων τῶν παρὰ τοῖς τρισὶν οὕτως ὀνομασθέντων εὐαγγελισταῖς διαλάβωμεν, συγκρίνοντες ἐκεῖνα τῷ παρὰ τῷ μαθητῇ Ἰωάννῃ ἑνικῶς ὀνομασθέντι· »Οὑκ εἰμί, γάρ »φησιν, ἐγὼ ἄξιος ἴνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος«. ### English translation (Claude) Let us further discuss the sandals, named thus in the plural by the three evangelists, comparing them with the one named in the singular by the disciple John: “I am not worthy,” he says, “to loosen the strap of his sandal.” ### Scripture references - John 1:27: quotation, high confidence ### Translation notes - The quotation is John 1:27. ### Citation (SBL) Origen, Comm. Jo. 6.184 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-184). ## Commentary on John 6.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-185 - Source: Preuschen 4:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John understood Christ's coming on earth but not yet his descent to the dead, which is why he later asked from prison, “Are you the one who is to come?” ### Greek text τάχα οὖν νικώμενος ὑπὸ τῆς τοῦ θεοῦ χάριτος δωρεὰν εἰληφεν, μηδέπω τὸ ὅσον ἐφʼ ἑαυτῷ ἄξιος ὢν λῦσαι τὸν ἱμάντα τοῦ ἑτέρου τῶν ὑποδημάτων, νοήσας αὐτοῦ τὴν ἐν ἀνθρώποις ἐπιδημίαν, περὶ ἡς καὶ μαρτυρεῖ· ἐπεὶ δὲ ἔλειπεν αὐτῷ ἡ περὶ τῶν ἑξῆς κατάληψις, οὐκ εἰδότι πότερον Ἰησοῦς ἐστιν ὁ κἀκεὶ ἐρχόμενος, ὅπου ἀπὸ τῆς φυλακῆς γίνεσθαι ἕμελλεν ἀποκεφαλισθείς, ἢ ἕτερον προσδοκᾶν ἐχρῆν, διὰ τοῦτο τὴν σαφέστερον ὕστερον ἐπαπόρησιν ἡμῖν δηλουμένην καὶ νῦν αἰνιττόμενος φησὶ τὸ »Οὐκ εἰμὶ ἐγὼ ἄξιος, ἵνα λύσω αὐτοῦ τὸν »ἱμάντα τοῦ ὑποδήματος«. ### English translation (Claude) Perhaps, then, overcome by God's grace, he received it as a gift, not yet being, as far as lay in himself, worthy to loosen the strap of one of the sandals, having understood Christ's sojourn among human beings, to which he also bears witness; but since he still lacked understanding of what followed, not knowing whether Jesus is the one who comes there also, where he was about to go, beheaded, from the prison, or whether one should look for another, for this reason, hinting even now at the perplexity made clearer to us later, he says, “I am not worthy to loosen the strap of his sandal.” ### Scripture references - John 1:27: quotation, high confidence - Matt 11:3: allusion, high confidence ### Translation notes - The quotation is John 1:27; the allusion is Matt 11:3, read by Origen as John's question whether Christ would also come to the dead. ### Citation (SBL) Origen, Comm. Jo. 6.185 (Preuschen 4:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-185). ## Commentary on John 6.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-186 - Source: Preuschen 4:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively, “sandal” and “sandals” can be taken as meaning the same, so that the four Gospels agree. ### Greek text ὁ δὲ οἰόμενος περιεργότερον τοῦτο εἰρῆσθαι εἰς ταὐτὸν συνάξει τὸ τῶν ὑποδημάτων καὶ τοῦ ὑποδήματος, ἵνα οἱονεὶ λέγῃ· Οὐδαμῶς ἄξιός εἰμι λῦσαι τὸν ἱμάντα οὐδὲ κατὰ τὴν ἀρχήν, κἂν τοῦ ἑνὸς ὑποδήματος· ἢ καὶ οὕτως δυνατὸν εἰς ὲν συνάγεσθαι τὰ παρὰ τοῖς τέσσαρσιν εἰρημένα. ### English translation (Claude) But one who thinks this is said with too much subtlety will take “sandals” and “sandal” as the same, as if he were saying: I am in no way worthy to loosen the strap, not even to begin with, even of one sandal. Or in this way too it is possible for what is said in the four to be brought together into one. ### Citation (SBL) Origen, Comm. Jo. 6.186 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-186). ## Commentary on John 6.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-187 - Source: Preuschen 4:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John truly said both: he could not untie both sandals, and he was unsure about the second. ### Greek text εἰ γὰρ ὁ Ἰωάννης συνίει μὲν τὰ περὶ τῆς ἐνταῦθα αὐτοῦ ἐπιδημίας, ἐνηπόρει δὲ περὶ τῶν ἐξῆς, ἀληθεύει λέγων καὶ τὸ μὴ εἶναι ἱκανὸν λύειν τὸν ἱμάντα τῶν ὑποδημάτων, οὐ γὰρ λύει ἀμφότερα λύσας τοῦ ἑνός, ἀληθεύει δὲ λέγων καὶ τὸν ἱμάντα τοῦ ὑποδήματος, ἐπεί, ὡς προείρηται, ἔτι διαπορεῖ περὶ τοῦ πότερον αὐτός έστιν ἐρχόμενος ἢ ἕτερος, ὁ κἀκεὶ προσδοχητέος. ### English translation (Claude) For if John understood what concerned Christ's sojourn here but was perplexed about what followed, he speaks truly in saying that he is not fit to loosen the strap of the sandals (for having loosened that of one he does not loosen both); and he speaks truly also in speaking of the strap of the sandal, since, as said before, he was still in doubt whether he himself is the one who comes, or another, who is to be awaited there too. ### Citation (SBL) Origen, Comm. Jo. 6.187 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-187). ## Commentary on John 6.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-188 - Source: Preuschen 4:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Among you stands one you do not know” refers to the Word, who as Wisdom pervades all creation. ### Greek text Καὶ περὶ δὲ τοῦ Μέσος ὑμῶν ἕστηκεν, ὃν ὑμεῖς »οὐκ οἴδατε« ταῦτα διαληπτέον περὶ τοῦ υἱοῦ τοῦ θεοῦ. τοῦ λόγου, διʼ οὑ τὰ πάντα γέγονεν, ὑφεστηκότος οὐσιωδῶς κατὰ τὸ ὑποκείμενον, τοῦ αὐτοῦ ὄντος τῇ σοφίᾳ. οὑτος γὰρ διʼ ὅλης πεφοίτηκεν τῆς κτίσεως, ἵνα ἀεὶ τὰ γινόμενα διʼ αὐτοῦ γίνηται, καὶ περὶ παντὸς οὑτινοσοῦν ἀεὶ ἀληθὲς ᾐ τὸ »Πάντα διʼ αὐτοῦ ἐγένετο καὶ χωρὶς »αὐτοῦ ἐγένετο οὐδὲ ἕν«, ### English translation (Claude) Concerning “Among you stands one whom you do not know,” we must understand this about the Son of God, the Word, through whom all things came to be, who subsists in being as a distinct subject, being the same as Wisdom. For he has pervaded the whole creation, so that what comes to be may always come to be through him, and that about anything whatever it may always be true that “All things came to be through him, and without him not one thing came to be,” ### Scripture references - John 1:26: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - The quotations are John 1:26 and 1:3. "Subsists in being as a distinct subject" renders ὑφεστηκότος οὐσιωδῶς κατὰ τὸ ὑποκείμενον. ### Citation (SBL) Origen, Comm. Jo. 6.188 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-188). ## Commentary on John 6.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-189 - Source: Preuschen 4:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word stands among all things, and among human beings in the heart, the ruling center of reason. ### Greek text καὶ τὸ »Πάντα έν σοφίᾳ ἐποίησας( εἰ δὲ διʼ ὅλης τῆς κτίσεως πεφοίτηκεν, δῆλον ὅτι καὶ τῶν πυνθανομένων » Τί οὐν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προ- »φήτης;« »μέσος« ἕστηκεν ὁ αὐτὸς καὶ βέβαιος ὢν λόγος, ὑπὸ τοῦ πατρὸς ἐστηριγμένος πανταχοῦ· ἢ τὸ » Μέσος ὑμῶν ἕστηκεν« ἀκουέσθω οτι υμων των ανθρωπων διὰ τὸ εἰναι ὑμᾶς λογικοὺς μέσος ὑμῶν ἑστώς, τῷ τοῦ παντὸς σώματος έν μέσῳ εῖναι τὸ ἡγεμονικὸν ἀποδείκνυσθαι, κατὰ τὰς γραφὰς ἐν τῇ καρδίᾳ τυγχάνον. ### English translation (Claude) and “In wisdom you have made all things.” And if he has pervaded the whole creation, it is clear that among those who asked, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” there stands “among” them the same Word, steadfast, established everywhere by the Father. Or let “Among you stands” be understood to mean: among you human beings, because you are rational, he stands in your midst, since the ruling faculty is shown to be in the middle of the whole body, being, according to the Scriptures, in the heart. ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence - John 1:25: quotation, high confidence ### Translation notes - The quotations are Ps 104:24 (103:24 LXX) and John 1:25. ### Citation (SBL) Origen, Comm. Jo. 6.189 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-189). ## Commentary on John 6.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-190 - Source: Preuschen 4:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who have the Word within but do not understand him do not know him; John knew him. ### Greek text οἱ τοίνυν ἔχοντες τὸν λόγον ἐν μέσῳ ἑαυτῶν, μὴ διαλαμβάνοντες δὲ περὶ τῆς φύσεως αὐτοῦ, μηδὲ ἀπὸ ποίας πηγῆς κοὶ ἀρχῆς ἐλήλυθεν, μηδʼ ὅπως ποτὲ συνέστη ἐν αὐτοῖς, οὑτοι μέσον αὐτὸν ἔχοντες οὐκ ἴσασιν. ὁ δὲ Ἰωάννης αὐτὸν οἶδεν. τὸ γὰρ »Ὃν ὑμεῖς οὐκ οἰδατε« ὀνειδιστικῶς λεγόμενον πρὸς τοὺς Φαρισαίους, ἐμφαίνει τὸν λόγον τῷ ἐπιμελῶς ἐγνωκέναι τὸ ὑπʼ ἐκείνων ἀγνοούμενον. ### English translation (Claude) Those, then, who have the Word in their midst, but do not understand his nature, nor from what source and beginning he has come, nor how he came to be established in them, these have him in their midst but do not know him. But John knows him. For the words “whom you do not know,” spoken reproachfully to the Pharisees, show the Word by his having carefully come to know what they did not know. ### Citation (SBL) Origen, Comm. Jo. 6.190 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-190). ## Commentary on John 6.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-191 - Source: Preuschen 4:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ comes “after” John in the sense that he follows John's teaching; this differs from our following “after” Jesus. ### Greek text διʼ ὃ καὶ γινώσκων αὐτὸν ὁ βαπτιστὴς οἶδεν ὀπίσω αὐτοῦ ἐρχόμενον τὸν ἐν μέσῳ τυγχάνοντα, τοῦτʼ ἔστιν μετʼ αὐτὸν καὶ τὴν ὑπʼ αὐτοῦ ἐν τῷ βαπτίσματι διδασκαλίαν ἐπιδημοῦντα τοῖς κατὰ λόγον ἀπολουσαμένοις. οὐ ταὐτὸν δὲ σημαίνεται ἐκ τῆς »ὀπίσω« φωνῆς ἐνθάδε, καὶ ὅταν ὁ Ἰησοῦς πέμπῃ ἡμᾶς ὀπίσω ἑαυτοῦ. ### English translation (Claude) That is why the Baptist, knowing him, knows that the one who is in the midst comes after him, that is, after him and his teaching in baptism he sojourns among those who have been washed according to reason. The word “after” does not mean the same here as when Jesus sends us after himself. ### Scripture references - Matt 16:24: allusion, medium confidence ### Translation notes - The allusion is Matt 16:24. ### Citation (SBL) Origen, Comm. Jo. 6.191 (Preuschen 4:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-191). ## Commentary on John 6.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-192 - Source: Preuschen 4:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following Jesus leads to the Father; here “after” means the perfect Word comes to those prepared by John's teaching. ### Greek text ἐκεῖ μὲν γὰρ ἴνα κατʼ ἴχνη βαίνοντες αὐτοῦ φθάσωμεν πρὸς τὸν πατέρα, ὀπίσω αὐτοῦ γίνεσθαι κελευόμεθα· ἐνθάδε δὲ ἴνα δηλωθῇ τὸ μετὰ τὰς Ἰωάννου διδασκαλίας (ἐπεὶ οὗτος »ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«) τοῖς προευτρεπισαμένοις ἐπιδημεῖν προκεκαθαρμένοις διὰ τῶν ἡττόνων καὶ τὸν τέλειον λόγον. ### English translation (Claude) For there we are commanded to come after him so that, walking in his footsteps, we may arrive at the Father; but here, to show that after John's teachings (since he came “so that all might believe through him”) the perfect Word too sojourns among those who have been prepared beforehand, cleansed beforehand by lesser things. ### Scripture references - John 1:7: quotation, high confidence - 1 Pet 2:21: echo, medium confidence ### Translation notes - The quotation is John 1:7; the allusion is 1 Pet 2:21. ### Citation (SBL) Origen, Comm. Jo. 6.192 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-192). ## Commentary on John 6.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-193 - Source: Preuschen 4:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father stands unchanging; the Word also stands, saving and teaching, inviting all to drink from him. ### Greek text προηγουμένως μὲν οὐν ἕστηκεν ὁ πατὴρ ἄτρεπτος καὶ ἀναλλοίωτος ὤν· ἕστηκεν δὲ καὶ ὁ λόγος αὐτοῦ ἀεὶ ἐν τῷ σώζειν, κἂν γένηται σάρξ, κἂν μέσος ᾖ ἀνθρώπων, οὐ καταλαμβανόμενος ἀλλʼ οὐδὲ βλεπόμενος. ἕστηκεν δὲ καὶ διδάσκων, προκαλούμενος πάντας ἐπὶ τὸ πίνειν ἀπὸ τῆς ἀφθόνου πηγῆς αὐτοῦ· » Εἱστήκει γὰρ ὁ Ἰησοῦς καὶ ἔκραζε λέγων· »Ἐάν τις διψᾷ, ἐρχέσθω πρὸς ἐμὲ καὶ πινέτω«. ### English translation (Claude) Primarily, then, it is the Father who stands, being unchangeable and unalterable; but his Word also stands, always in saving, even if he becomes flesh, even if he is among human beings, not comprehended, nor even seen. He also stands teaching, calling all to drink from his abundant spring: “For Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink.” ### Scripture references - John 7:37: quotation, high confidence - John 1:14: allusion, medium confidence ### Translation notes - The quotation is John 7:37. ### Citation (SBL) Origen, Comm. Jo. 6.193 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-193). ## Commentary on John 6.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-194 - Source: Preuschen 4:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took “among you stands” to mean Christ was already present and manifest, denying that the Word always pervades the world. ### Greek text Ὁ δὲ Ἡρακλέων τὸ »Μέσος ὑμῶν στήκει« φησὶν ἀντὶ τοῦ Ἤδη πάρεστιν καὶ ἔστιν έν τῷ κόσμῳ καὶ ἐν ἀνθρώποις, καὶ ἐμφανής ἐστιν ἤδη πᾶσιν ὑμῖν. διὰ τούτων δὲ περιαιρεῖ τὸ παρασταθὲν περὶ τοῦ διαπεφοιτηκέναι αὐτὸν διʼ ὅλου τοῦ κόσμου. ### English translation (Claude) Heracleon says that “Among you stands” means: he is already present, and is in the world and among human beings, and is already manifest to all of you. By these words he removes what was set forth about his having pervaded the whole world. ### Scripture references - John 1:26: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon was a Valentinian (Gnostic) teacher who wrote the earliest known commentary on John; Origen quotes and refutes him throughout. The quotation is John 1:26. ### Citation (SBL) Origen, Comm. Jo. 6.194 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-194). ## Commentary on John 6.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-195 - Source: Preuschen 4:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against Heracleon: the Word was always in the world, though the world did not know him. ### Greek text λεκτέον γὰρ πρὸς αὐτόν· πότε γὰρ οὐ πάρεστιν; πότε δὲ οὐκ ἔστιν ἐν τῷ κόσμῳ; καὶ ταῦτα τοῦ εὐαγγελίου λέγοντος· »Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ »ἐγένετος«. καὶ διὰ τοῦτο καὶ οὗτοι, πρὸς οὓς ὁ λόγος ὁ »Ὃν »ὑμεῖς οὐκ οἴδατε«, οὐκ οἴδασιν αὐτόν, ἐπεὶ οὐδέπω τοῦ κόσμου ἐξεληλύθασιν, ### English translation (Claude) For we must say to him: when is he not present? When is he not in the world? And this when the Gospel says, “He was in the world, and the world came to be through him.” And for this reason those to whom the words “whom you do not know” were spoken do not know him, since they have not yet gone out of the world, ### Scripture references - John 1:10: quotation, high confidence - John 1:26: quotation, high confidence ### Translation notes - The quotations are John 1:10 and 1:26. ### Citation (SBL) Origen, Comm. Jo. 6.195 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-195). ## Commentary on John 6.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-196 - Source: Preuschen 4:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word was always among human beings, speaking through Isaiah and David. ### Greek text »ὁ δὲ κόσμος αὐτὸν οὐκ ἔγνω( ποῖον δὲ χρόνον διέλειπεν τοῦ ἐν ἀνθρώποις εἶναι; ἢ οὐκ ἐν Ἡσαΐᾳ ἦν λέγοντι· »Πνεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με« καὶ »Ἐμφανὴς »ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν«; λεγέτωσαν δὲ εἰ μὴ καὶ ἐν Δαβὶδ ἠν, οὐκ ἀφʼ αὑτοῦ λέγοντι· »Ἐγὼ δὲ κατεστάθην βασιλεὺς »ὑπʼ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦς«, καὶ ὅσα ἐκ προσώπου Χριστοῦ ἐν ψαλμοῖς ἀναγέγραπται. ### English translation (Claude) “and the world did not know him.” And at what time did he cease to be among human beings? Was he not in Isaiah, who says, “The Spirit of the Lord is upon me, because he anointed me,” and “I became manifest to those who did not seek me”? Let them say whether he was not also in David, who says not of himself, “But I was established king by him on Zion, his holy mountain,” and all that is recorded in the Psalms in the person of Christ. ### Scripture references - John 1:10: quotation, high confidence - Isa 61:1: quotation, high confidence - Isa 65:1: quotation, high confidence - Ps 2:6: quotation, high confidence ### Translation notes - The quotations are John 1:10, Isa 61:1, Isa 65:1, and Ps 2:6 (LXX form). ### Citation (SBL) Origen, Comm. Jo. 6.196 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-196). ## Commentary on John 6.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-197 - Source: Preuschen 4:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen rejects Heracleon's reading of John 1:26 but accepts his view that John is Christ's forerunner, like a servant going ahead. ### Greek text καὶ τί με δεῖ καθʼ ἕκαστον ἀποδεικνύναι, δυσεξαριθμήτων ὄντων τῶν ἐναργῶς δυναμένων, ὅτι ἀεὶ ἐν ἀνθρώποις ἦν, πρὸς τὸ ἐλέγξαι οὐχ ὑγιῶς εἰρημένον τὸ Ἤδη πάρεστιν καὶ ἔστιν ἐν κόσμῳ καὶ ἐν ἀνθρώποις εἰς δήγησιν παρὰ τῷ Ἡρακλέωνι τοῦ »Μέ- »σος ὑμῶν «; οὐκ ἀπιθάνως δὲ παρʼ αὐτῷ λέγεται ὅτι τὸ »Ὀπίσω μου ἐρχόμενος‘ τὸ πρόδρομον εἶναι τὸν Ἰωάννην τοῦ χριστοῦ δηλοῖ· ἀληθῶς γὰρ ὡσπερεὶ οἰκέτης ἐστὶν προτρέχων τοῦ κυρίου. ### English translation (Claude) And why must I demonstrate it case by case, when the texts that can clearly show that he was always among human beings are hard to count, in order to refute Heracleon's unsound explanation of “Among you stands” as “He is already present and is in the world and among human beings”? But it is said by him not unpersuasively that “who comes after me” shows that John is the forerunner of Christ; for truly he is like a servant running ahead of his master. ### Scripture references - John 1:26: quotation, high confidence - John 1:27: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotations are John 1:26–27. ### Citation (SBL) Origen, Comm. Jo. 6.197 (Preuschen 4:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-197). ## Commentary on John 6.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-198 - Source: Preuschen 4:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon read John's words as confessing unworthiness of the lowliest service, and as saying he could not explain Christ's taking flesh. ### Greek text πολὺ δὲ ἁπλούστερον τὸ »Οὐκ εἰμὶ ἄξιος, »ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος‘ ἐξείληφεν ὅτι οὐδὲ τῆς ἀτιμοτάτης ὑπηρεσίας τῆς πρὸς τὸν χριστὸν ἄξιος εἶναι διὰ τούτων ὁ βαπτιστὴς ὁμολογεὶ. πλὴν μετὰ ταύτην τὴν ἐκδοχὴν οὐκ ἀπιθάνως ὑποβέβληκεν τὸ Οὐκ ἐγώ εἰμι ἱκανός, ἵνα διʼ ἐμὲ κατέλθῃ ἀπὸ μεγέθους καὶ σάρκα λάβῃ ὡς ὑπόδημα, περὶ ἧς ἐγὼ λόγον ἀποδοῦναι οὐ δύναμαι οὐδὲ διηγήσασθαι ἢ ἐπιλῦσαι τὴν περὶ αὐτῆς οἰκονομίαν. ### English translation (Claude) He took “I am not worthy to loosen the strap of his sandal” much more simply, to mean that by these words the Baptist confesses that he is not worthy even of the lowliest service toward Christ. However, after this interpretation he added, not unpersuasively: I am not fit that for my sake he should come down from the Greatness and take flesh as a sandal, of which I cannot give an account, nor describe or explain the dispensation concerning it. ### Scripture references - John 1:27: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted; "the Greatness" (μέγεθος) is a Valentinian term for the highest divine realm. The quotation is John 1:27. ### Citation (SBL) Origen, Comm. Jo. 6.198 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-198). ## Commentary on John 6.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-199 - Source: Preuschen 4:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took the sandal to be the world and applied John's words to the figure John represents. ### Greek text ἁδρότερον δὲ καὶ μεγαλοφυέστερον ὁ αὐτὸς Ἡρακλέων κόσμον τὸ ὑπόδημα ἐκδεξάμενος μετέστη ἐπὶ τὸ ἀσεβέστερον ἀποφήνασθαι ταῦτα πάντα δεῖν ἀκούεσθαι καὶ περὶ τοῦ προσώπου τοῦ διὰ τοῦ Ἰωάννου νοουμένου. ### English translation (Claude) But in a coarser and more grandiose way the same Heracleon, taking the sandal to be the world, went on to declare, more impiously, that all these things must be understood also of the person signified by John. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - In Heracleon's system John the Baptist also stands for the Demiurge. ### Citation (SBL) Origen, Comm. Jo. 6.199 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-199). ## Commentary on John 6.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-200 - Source: Preuschen 4:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon made the world's Creator inferior to Christ; Origen answers that the Creator is the Father, the only good God, greater than the Son he sent. ### Greek text οἴεται γὰρ τὸν δημιουργὸν τοῦ κόσμου ἐλάττονα ὄντα τοῦ χριστοῦ τοῦτο ὁμολογεῖν διὰ τούτων τῶν λέξεων, ὅπερ ἐστὶν πάντων ἀσεβέστατον· ὁ γὰρ Πέμψας αὐτὸν πατήρ, ὁ τῶν ζώντων θεός, ὡς αὐτὸς Ἰησοῦς μαρτυρεῖ, τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακώβ, ὁ διὰ τοῦτο κύριος τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι πεποίηκεν αὐτά, οὑτος καὶ μόνος ἀγαθὸς καὶ μείζων τοῦ πεμφθέντος. ### English translation (Claude) For he thinks that the Creator of the world, being lesser than Christ, confesses this by these words, which is the most impious thing of all. For the Father who sent him, the God of the living, as Jesus himself testifies, of Abraham and of Isaac and of Jacob, who is Lord of heaven and earth because he made them, he alone is good and greater than the one sent. ### Scripture references - Matt 22:32: allusion, high confidence - Matt 11:25: allusion, high confidence - Mark 10:18: allusion, high confidence - John 14:28: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The Demiurge ("Creator") in Valentinian thought is a lesser god who made the world. The allusions are Matt 22:32, Matt 11:25, Mark 10:18, and John 14:28. ### Citation (SBL) Origen, Comm. Jo. 6.200 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-200). ## Commentary on John 6.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-201 - Source: Preuschen 4:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world cannot be Christ's sandal, since Jesus says heaven and earth are the Father's throne and footstool. ### Greek text εἰ δὲ καί, ὡς προειρήκαμεν, ἁδρότερον νενόηται καὶ πᾶς ὁ κόσμος ὑΠόδημα εἶναι τοῦ Ἰησοῦ τῷ Ἡρακλέωνι, ἀλλʼ οὐκ οἶμαι δεῖν συγκατατίθεσθαι. πῶς γὰρ μετὰ τῆς τοιαύτης ἐκδοχῆς σωθήσεται τὸ »Οὐρανός μοι θρόνος, ἡ δὲ γῆς ὑποπόδιον τῶν ποδῶν μου«, μαρτυρούμενον ὡς περὶ τοῦ πατρὸς εἰρημένον ὑπὸ τοῦ Ἰησοῦ; »Μὴ γὰρ ὀμόσητε, φησί, τὸν οὐρανόν, ὅτι θρόνος ἐστὶν τοῦ θεοῦ, »μηδὲ τὴν γῆν, ὅτι ὑΠοπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ‘. ### English translation (Claude) And even if, as we said before, Heracleon's coarser understanding is that the whole world is Jesus' sandal, I do not think we should agree. For how, with such an interpretation, will “Heaven is my throne and the earth the footstool of my feet” be preserved, which Jesus testifies was said about the Father? “Do not swear,” he says, “by heaven, for it is the throne of God, nor by the earth, for it is the footstool of his feet.” ### Scripture references - Isa 66:1: quotation, high confidence - Matt 5:34–35: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are Isa 66:1 and Matt 5:34–35. ### Citation (SBL) Origen, Comm. Jo. 6.201 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-201). ## Commentary on John 6.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-202 - Source: Preuschen 4:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether God fills the world through the Word pervading it, or whether the Father, who encompasses creation, granted this to the Son. ### Greek text πῶς δὲ μετὰ τοῦ τὸν κόσμον κόσμον ὑπόδημα νοεῖσθαι τοῦ Ἰησοῦ παραστῆσαι δυνήσεται τὸ »Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ »πληρῶ; λέγει κύριος«; πλὴν ἄξιον ἐπιστῆσαι πότερον τῷ τὸν λόγον καὶ τὴν σοφίαν διαπεφοιτηκέναι διʼ ὅλου τοῦ κόσμου, τὸν δὲ πατέρα ἐν τῷ υἱῷ εἶναι, ὡς Παρεθέμεθα, τὰ ῥητὰ δεῖ νοῆσαι, ἢ ὁ προηγουμένως περιζωσάμενος πᾶσαν τὴν κτίσιν παρὰ τὸ τὸν υἱὸν εἶναι ἐν αὐτῷ ἐχαρίσατο τῷ σωτῆρι, ὡς μετʼ αὐτὸν δευτέρῳ καὶ θεῷ λόγῳ τυγχάνοντι, διʼ ὅλης ἐφθακέναι τῆς κτίσεως. ### English translation (Claude) And how, with the world understood as Jesus' sandal, will he be able to account for “Do I not fill heaven and earth? says the Lord”? However, it is worth considering whether these sayings should be understood as meaning that the Word and Wisdom has pervaded the whole world, and that the Father is in the Son, as we have set forth; or whether the one who primarily encompasses the whole creation, because the Son is in him, granted to the Savior, who after him is the second, being God the Word, to reach through the whole creation. ### Scripture references - Jer 23:24: quotation, high confidence - John 14:10: allusion, medium confidence ### Translation notes - The quotation is Jer 23:24. The phrase "second, being God the Word" reflects Origen's subordinationist way of speaking of the Son. ### Citation (SBL) Origen, Comm. Jo. 6.202 (Preuschen 4:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-202). ## Commentary on John 6.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-203 - Source: Preuschen 4:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The power that moves the heavens can only be the Father and the Son; the next verse reads “These things took place in Bethabara.” ### Greek text καὶ μάλιστα τοῖς δυναμένοις κατανοεῖν τὴν τοῦ τηλικούτου οὐρανοῦ ἀδιάλειπτον κίνησιν, ἀπὸ ἀνατολῶν ἐπὶ δυσμὰς συμπεριάγοντος ἑαυτῷ τὸ τοσοῦτο τῶν ἀστέρων πλῆθος, ἄξιον ἔσται ζητήσεως περὶ τοῦ τίς ἡ ἐνυπάρχουσα δύναμις τοσαύτη καὶ τηλικαύτη τῷ παντὶ κόσμῳ. ἕτερον γὰρ παρὰ τὸν πατέρα καὶ τὸν υἱὸν ταύτην τολμῆσαι εἰπεῖν μήποτε οὐκ ἔστιν εὐσεβές. Ταῦτα ἐν Βηθαβαρᾷ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. ### English translation (Claude) And especially for those who can consider the unceasing motion of so great a heaven, carrying round with itself from east to west so great a multitude of stars, it will be worth inquiring what is the power, so great and so mighty, that dwells in the whole world. For to dare to say that it is something other than the Father and the Son is perhaps not pious. [John 1:28:] “These things took place in Bethabara beyond the Jordan, where John was baptizing.” ### Scripture references - John 1:28: quotation, high confidence ### Translation notes - The quotation is John 1:28, the next lemma, with the reading Bethabara defended in the following sections. ### Citation (SBL) Origen, Comm. Jo. 6.203 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-203). ## Commentary on John 6.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-204 - Source: Preuschen 4:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though most copies read “Bethany,” Origen, having visited the places, prefers “Bethabara.” ### Greek text Ὅτι μὲν σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις κεῖται· »Ταῦτα ἐν Βηθανίᾳ ἐγένετο« οὐκ ἀγνοοῦμεν, καὶ ἔοικεν τοῦτο καὶ ἔτι πρότερον γεγονέναι· καὶ παρὰ Ἡρακλέωνι γοῦν »Βηθανίαν« ἀνέγνωμεν. ἐπείσθημεν δὲ μὴ δεῖν »Βηθανίᾳ« ἀναγινώσκειν, ἀλλὰ »Βηθαβαρᾷ«, γενόμενοι ἐν τοῖς τόποις ἐπὶ ἱστορίαν τῶν ἰχνῶν Ἰησοῦ καὶ τῶν μαθητῶν αὐτοῦ καὶ τῶν προφητῶν. ### English translation (Claude) We are not unaware that in almost all the copies it reads, “These things took place in Bethany,” and this seems to have been so even earlier; at any rate we read “Bethany” in Heracleon too. But we were persuaded that we should read not “Bethany” but “Bethabara,” having been in the places to inquire into the footsteps of Jesus, his disciples, and the prophets. ### Scripture references - John 1:28: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The textual question is John 1:28, where most manuscripts read "Bethany"; Origen's conjecture "Bethabara" entered some later manuscripts. ### Citation (SBL) Origen, Comm. Jo. 6.204 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-204). ## Commentary on John 6.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-205 - Source: Preuschen 4:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bethany is near Jerusalem, far from the Jordan, while Bethabara is shown on the Jordan's bank as John's baptizing place. ### Greek text Βηθανία γάρ, ὡς ὁ εὐαγγελιστής φησιν, ἡ πατρὶς Λαζάρου καὶ Μάρθας καὶ Μαρίας, ἀπέχει τῶν Ἱεροσολύμων σταδίους δέκα πέντε· ἧς πόρρω ἐστὶν ὁ Ἰορδάνης ποταμὸς ὡς ἀπὸ σταδίων πλατεῖ λόγῳ ἑκατὸν ὀγδοήκοντα. ἀλλʼ οὐδὲ ὁμώνυμος τῇ Βηθανίᾳ τόπος ἐστὶν περὶ τὸν Ἰορδάνην· δείκνυσθαι δὲ λέγουσι παρὰ τῇ ὄχθῃ τοῦ Ἰορδάνου τὰ Βηθαβαρᾶ, ἔνθα ἱστοροῦσιν τὸν Ἰωάννην βεβαπτικέναι. ### English translation (Claude) For Bethany, as the evangelist says, the home town of Lazarus, Martha, and Mary, is fifteen stadia from Jerusalem, and the river Jordan is far from it, roughly a hundred and eighty stadia. Nor is there any place with the same name as Bethany near the Jordan; but they say that Bethabara is pointed out on the bank of the Jordan, where they relate that John baptized. ### Scripture references - John 11:18: allusion, high confidence - John 11:1: allusion, high confidence ### Translation notes - The allusions are John 11:1 and 11:18. ### Citation (SBL) Origen, Comm. Jo. 6.205 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-205). ## Commentary on John 6.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-206 - Source: Preuschen 4:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bethabara means “house of preparation,” a fitting name for where John prepared the Lord's way. ### Greek text ἔστιν τε ἡ ἑρμηνεία τοῦ ὀνόματος ἀκόλουθος τῷ βαπτίσματι τοῦ ἑτοιμάζοντος κυρίῳ λαὸν κατεσκευασμένον· μεταλαμβάνεται γὰρ εἰς οἶκον, ἡ δὲ Βηθανία εἰς οἶκον. ποῦ γὰρ ἀλλαχόσε ἐχρῆν βαπτίζειν τὸν ἀποσταλέντα ἄγγελον πρὸ προσώπου τοῦ χριστοῦ, κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ἢ εἰς τὸν τῆς κατασκευῆς; ### English translation (Claude) And the meaning of the name is in keeping with the baptism of him who was preparing for the Lord a people made ready; for it is translated “house of preparation,” while Bethany means “house of obedience.” For where else should the messenger sent before the face of Christ, to prepare his way before him, baptize, but at the house of preparation? ### Scripture references - Luke 1:17: allusion, high confidence - Mal 3:1: allusion, high confidence - Mark 1:2: allusion, medium confidence ### Translation notes - The Greek of the name meanings is defective in the digital text ("into house" twice); the renderings "house of preparation" and "house of obedience" follow the argument of the passage. The allusions are Luke 1:17 and Mal 3:1. ### Citation (SBL) Origen, Comm. Jo. 6.206 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-206). ## Commentary on John 6.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-207 - Source: Preuschen 4:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bethany, “house of obedience,” fits Mary, Martha, and Lazarus; the meanings of names deserve careful attention. ### Greek text ποία δὲ οἰκειοτέρα πατρὶς τῇ τὴν ἀγαθὴν μερίδα ἐκλεξαμένῃ μὴ ἀφαιρουμένην αὐτῆς Μαριὰμ καὶ τῇ περισπωμένῃ διὰ τὴν Ἰησοῦ ὑποδοχὴν Μάρθᾳ καὶ τῷ τούτων ἀδελφῷ φίλῳ ὑπὸ τοῦ σωτῆρος εἰρημένῳ Λαζάρῳ, ἢ Βηθανία ὁ τῆς ὑπακοῆς οἶκος«; οὐ καταφρονητέον οὖν τῆς περὶ τὰ ὀνόματα ἀκριβείας τῷ ἀπαραλείπτως βουλομένῳ συνιέναι τὰ ἅγια γράμματα. ### English translation (Claude) And what home town is more fitting for Mary, who chose the good part that would not be taken from her, and for Martha, distracted by her hospitality to Jesus, and for their brother Lazarus, called a friend by the Savior, than Bethany, the house of obedience? One who wishes to understand the holy writings without omitting anything must not, then, despise exactness about names. ### Scripture references - Luke 10:42: allusion, high confidence - John 11:11: allusion, high confidence ### Translation notes - The allusions are Luke 10:38–42 and John 11:11. ### Citation (SBL) Origen, Comm. Jo. 6.207 (Preuschen 4:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-207). ## Commentary on John 6.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-208 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Names are often corrupted in the Greek copies, as with the place of the Gadarene swine. ### Greek text Τὸ μέντοι γε ἡμαρτῆσθαι ἐν τοῖς Ἑλληνικοῖς ἀντιγράφοις τὰ περὶ τῶν ὀνομάτων πολλαχοῦ καὶ ἀπὸ τούτων ἄν τις πεισθείη ἐν τοῖς εὐαγγελίοις. ἡ περὶ τοὺς ὑπὸ τῶν δαιμονίων κατακρημνιζομένους καὶ ἐν τῇ θαλάσσῃ συμπνιγομένους χοίρους οἰκονομία ἀναγέγραπται γεγονέναι ἐν τῇ ### English translation (Claude) That names are often in error in the Greek copies one might be persuaded also from these instances in the Gospels. The dispensation concerning the swine driven headlong by the demons and drowned in the sea is recorded to have taken place in the ### Scripture references - Mark 5:13: allusion, high confidence - Matt 8:32: allusion, high confidence ### Translation notes - The allusion is Mark 5:1–13 and parallels. ### Citation (SBL) Origen, Comm. Jo. 6.208 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-208). ## Commentary on John 6.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-209 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gerasa is in Arabia, far from any sea or lake, so the evangelists cannot have meant it. ### Greek text χώρᾳ τῶν Γερασηνῶν, Γέρασα δὲ τῆς Ἀραβίας ἐστὶν πόλις, οὔτε θάλασσαν οὔτε λίμνην πλησίον ἔχουσα. καὶ οὐκ ἂν οὕτως προφανὲς ψεῦδος καὶ εὐέλεγκτον οἱ εὐαγγελισταὶ εἰρήκεισαν, ἄνδρες ἐπιμελῶς γινώσκοντες τὰ περὶ τὴν Ἰουδαίαν. ἐπεὶ δὲ ἐν εὔρομεν· ### English translation (Claude) country of the Gerasenes; but Gerasa is a city of Arabia, having neither sea nor lake nearby. And the evangelists, men who knew the affairs of Judea carefully, would not have said something so manifestly false and so easily refuted. But since we have found in a few copies ### Scripture references - Mark 5:1: allusion, high confidence - Luke 8:26: allusion, high confidence ### Translation notes - The allusion is Mark 5:1 and Luke 8:26. The digital text reads ἐν εὕρομεν, probably for ἐν ὀλίγοις εὕρομεν ("we have found in a few"); translated accordingly. ### Citation (SBL) Origen, Comm. Jo. 6.209 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-209). ## Commentary on John 6.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-210 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gadara, the other reading, has hot springs but no lake with cliffs. ### Greek text »Εἰς τὴν χώραν τῶν Γαδαρηνῶν« καὶ πρὸς τοῦτο λεκτέον. Γάδαρα γὰρ πόλις μέν ἐστιν τῆς Ἰουδαίας, περὶ ἣν τὰ διαβόητα θερμὰ τυγχάνει, λίμνη δὲ κρημνοῖς παρακειμένη οὐδαμῶς έστιν ἐν αὐτῇ <ἢ> θάλασσα. ### English translation (Claude) “into the country of the Gadarenes,” we must say something to this too. Gadara is indeed a city of Judea, near which are the famous hot springs, but there is no lake with cliffs beside it, nor a sea. ### Scripture references - Matt 8:28: quotation, high confidence ### Translation notes - The quotation is Matt 8:28. ### Citation (SBL) Origen, Comm. Jo. 6.210 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-210). ## Commentary on John 6.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-211 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gergesa, by the Sea of Galilee with a cliff, is the right place; its name, “dwelling of those who cast out,” fits the people who sent Jesus away. ### Greek text ἀλλὰ Γέργεσα, ἀφʼ ἧς οἱ πόλις ἀρχαία περὶ τὴν νῦν καλουμένην Τιβερίαδα λίμνην, περὶ ἣν κρημνὸς παρακείμενος τῇ λίμνῃ, ἀφʼ οὗ δείκνυται τοὺς χοίρους ὑπὸ τῶν δαιμόνων καταβεβλῆσθαι. ἑρμηνεύεται δὲ ἡ Γέργεσα >παροικία ἐκβεβληκότων<, ἐπώνυμος οὖσα τάχα προφητικῶς οὗ περὶ τὸν πεποιήκασιν παρακαλέσαντες αὐτὸν μεταβῆναι ἐκ τῶν ὁρίων αὐτῶν οἱ τῶν χοίρων πολῖται. ### English translation (Claude) But Gergesa, from which come the Gergesenes, is an ancient city by the lake now called Tiberias, near which is a cliff beside the lake, from which it is shown that the swine were cast down by the demons. And Gergesa is interpreted “dwelling of those who have cast out,” perhaps named prophetically for what the citizens of the swine did toward the Savior, when they begged him to depart from their borders. ### Scripture references - Matt 8:34: allusion, high confidence ### Translation notes - The digital text is defective in several words; "the Gergesenes" and "toward the Savior" are supplied from the sense. The allusion is Matt 8:34. ### Citation (SBL) Origen, Comm. Jo. 6.211 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-211). ## Commentary on John 6.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-212 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Names are also corrupted in the Greek Old Testament, as comparison with Hebrew copies and the versions of Aquila, Theodotion, and Symmachus shows. ### Greek text Τὸ δʼ ὅμοιον περὶ τὰ ὀνόματα σφάλμα πολλαχοῦ τοῦ νόμου καὶ τῶν προφητῶν ἔστιν ἰδεῖν., ὡς ἠκριβώσαμεν ἀπὸ Ἑβραίων μαθόντες, καὶ τοῖς ἀντιγράφοις αὐτῶν τὰ ἡμέτερα συγκρίναντες, μαρτυρηθεῖσιν ὑπὸ τῶν μηδέπω διαστραφεισῶν ἐκδόσεων Ἀκύλου καὶ Θεοδοτίωνος καὶ Συμμάχου. ### English translation (Claude) One can see the like error about names in many places of the Law and the Prophets, as we have made sure by learning from Hebrews and comparing our copies with theirs, which are confirmed by the editions of Aquila, Theodotion, and Symmachus, not yet corrupted. ### Translation notes - Aquila, Theodotion, and Symmachus made Greek versions of the Hebrew Bible in the second century. ### Citation (SBL) Origen, Comm. Jo. 6.212 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-212). ## Commentary on John 6.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-213 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For example, Levi's son Gershon is miscopied as “Geson” in most Greek copies. ### Greek text ὀλίγα τοίνυν παραθησόμεθα ὑπὲρ τοῦ τοὺς φιλομαθεῖς ἐπιστρεφεστέρους γενέσθαι περὶ ταῦτα· εἷς τῶν υἱῶν Λευΐ ὁ πρῶτος † Γεσὼν έν τοῖς πλείστοις τῶν ἀντιγράφων ὠνόμασται ἀντὶ τοῦ Γηρσών, ὁμώνυμος τυγχάνων τῷ πρωτοτόκῳ Μωσέως, ἑκατέρων διὰ τὴν παροικίαν ἐν γῇ ἀλλοτρίᾳ γεννηθέντων τοῦ ὀνόματος ἑτοίμως κειμένου. ### English translation (Claude) We shall set out a few examples, then, so that lovers of learning may become more attentive to these things. The first of the sons of Levi is named … “Geson” in most copies instead of “Gershon,” though he has the same name as the firstborn of Moses, the name being readily available for both because they were born while sojourning in a foreign land. ### Scripture references - Exod 6:16: allusion, high confidence - Exod 2:22: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. The allusions are Exod 6:16 and Exod 2:22. ### Citation (SBL) Origen, Comm. Jo. 6.213 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-213). ## Commentary on John 6.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-214 - Source: Preuschen 4:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other examples: Aunan for Onan, and Bouthan for Etham in the list of Israel's camps. ### Greek text πάλιν τῷ Ἰούδᾳ παρʼ ἡμῖν μὲν ὁ δεύτερος Αὐνὰν εἶναι λέγεται, παρὰ δὲ Ἑβραίοις Ὠνάν ἐστι,;> πόνος. πρὸς ἐν ταῖς ἀπάρσεσιν τῶν υἱῶν Ἰσραὴλ ἐν τοῖς Ἀριθμοῖς εὕρομεν ὅτι »Ἀπῄραν ἐκ Σοχὼθ καὶ παρενέβαλον εἰς Βουθάν«· τὸ δὲ Ἑβραϊκὸν ἀντὶ Βουθὰν † »Αἰμὰν« λέγει. ### English translation (Claude) Again, Judah's second son is said among us to be Aunan, but among the Hebrews he is Onan, which means “toil.” And in the departures of the sons of Israel in Numbers we found, “They set out from Succoth and encamped in Bouthan”; but the Hebrew instead of Bouthan says … “Etham.” ### Scripture references - Gen 38:4: allusion, high confidence - Num 33:6: quotation, high confidence ### Translation notes - The text is garbled in places (the meaning of Onan and the Hebrew form of the place name); the text is corrupt at the dagger. The allusions are Gen 38:4 and Num 33:6. ### Citation (SBL) Origen, Comm. Jo. 6.214 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-214). ## Commentary on John 6.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-215 - Source: Preuschen 4:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lists of names, as in Joshua, Chronicles, and Ezra, are especially likely to be corrupted. ### Greek text καὶ τί με δεῖ διατρίβοντα πλείονα πα- ρατίθεσθαι, παρόντος τῷ βουλομένῳ τοῦ ἐξετάζειν καὶ γινώσκειν τὰ κατὰ τὰ ὀνόματα ἀληθῆ; μάλιστα δὲ ὑποπτευτέον τοὺς τόπους τῶν γραφῶν, ἔνθα κατάλογός ἐστιν ἅμα ὀνομάτων πλειόνων, ὡς ἐν τῷ Ἰησοῦ τὰ περὶ τῆς κληροδοσίας, καὶ ἐν τῇ πρώτῃ τῶν Παραλειπομένων ἀρχῆθεν ἑξῆς μέχρι τῶν ἐγγύς που περὶ τὸν Ἀνάν· ὁμοίως δὲ καὶ ἐν τῷ Ἔσδρᾳ. ### English translation (Claude) And why must I linger in setting out more, when anyone who wishes can examine and learn the truth about the names? But one must be especially suspicious of those places of Scripture where there is a list of many names together, as in Joshua concerning the distribution of the lots, and in the first book of Chronicles from the beginning right up to about the passage about Anan; and likewise in Ezra. ### Citation (SBL) Origen, Comm. Jo. 6.215 (Preuschen 4:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-215). ## Commentary on John 6.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-216 - Source: Preuschen 4:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Names carry meanings useful for interpretation, but that topic must wait. ### Greek text καὶ οὐ καταφρονητέον τῶν ὀνομάτων, πραγμάτων σημαινομένων ἀπʼ αὐτῶν χρησίμων τῇ τῶν τόπων ἑρμηνείᾶ. οὐκ εὔκαιρον δὲ νῦν τὸν περὶ τῆς θεωρίας τῶν ὀνομάτων ἐξετάσαι λόγον, ἀφέμενον τῶν προκειμένων. ### English translation (Claude) And the names must not be despised, since they signify things useful for interpreting the passages. But it is not the right time now to examine the account of the contemplation of names, leaving aside what is before us. ### Citation (SBL) Origen, Comm. Jo. 6.216 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-216). ## Commentary on John 6.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-217 - Source: Preuschen 4:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jordan means “descent,” like the name Jared, in whose days, according to Enoch, the sons of God came down; some take this as souls descending into bodies. ### Greek text Ἴδωμεν τοίνυν τὰ τῆς εὐαγγελικῆς λέξεως. Ἰορδάνης μὲν ἑρμηνεύεται Κατάβασις. τούτῳ δέ, ἵνʼ οὕτως εἴπω, γειτνιᾷ τὸ ὄνομα τοῦ Ἰαρέδ, ὃ καὶ αὐτὸ ἑρμηνεύεται, ἐπειδήπερ γεγένηται τῷ Μαλελεήλ, ὡς έν τῷ Ἑνὼχ γέγραπται, εἴ τῳ φίλον παραδέχεσθαι ὡς ἅγιον τὸ βιβλίον, ταῖς ἡμέραις τῆς τῶν υἱῶν τοῦ θεοῦ καταβάσεως ἐπὶ τὰς θυγατέρας τῶν ἀνθρώπων· ἥντινα κατάβασιν αἰνίσσεσθαί τινες ὑπειλήφασιν τὴν τῶν ψυχῶν κάθοδον ἐπὶ τὰ σώματα, θυγατέρας ἀνθρώπων τροπικώτερον τὸ γήϊνον σκῆνος λέγεσθαι ὑπειληφότες. ### English translation (Claude) Let us, then, look at the wording of the Gospel. Jordan is interpreted “descent.” Neighboring this, so to speak, is the name Jared, which also is interpreted [descent], since he was born to Mahalalel, as is written in Enoch, if anyone cares to accept that book as holy, in the days of the descent of the sons of God upon the daughters of men. Some have supposed that this descent hints at the coming down of souls into bodies, taking “daughters of men” more figuratively to mean the earthly tent. ### Scripture references - Gen 5:15: allusion, high confidence - Gen 6:2: allusion, high confidence - 2 Cor 5:1: echo, medium confidence ### Extrabiblical texts - 1 En. 6.6 (1 Enoch): allusion, high confidence ### Translation notes - The allusions are Gen 5:15, Gen 6:2, 1 En. 6.6, and 2 Cor 5:1. Origen reports, without adopting, the view that the descent means souls entering bodies. ### Citation (SBL) Origen, Comm. Jo. 6.217 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-217). ## Commentary on John 6.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-218 - Source: Preuschen 4:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The river “Descent” is the Savior, who came down to share our descent and who divides the inheritance like Joshua. ### Greek text εἰ δὲ τοῦτʼ οὕτως ἔχει, τίς ἂν εἴη ποταμὸς κατάβασις, ἐφʼ ὃν ἐρχόμενον καθαίρεσθαι δεῖ οὐκ ἰδίαν κατάβασιν καταβεβηκότα, ἀλλὰ τὴν τῶν ἀνθρώπων, ἢ ὁ σωτὴρ ἡμῶν διορίζων τοὺς ὑπὸ Μωσέως κληροδοτουμένους ἀπὸ τῶν διὰ Ἰησοῦ τὰς οἰκείους ἀπολαμβανόντων μερίδας; ### English translation (Claude) If this is so, what river would be the “descent,” to which one must come to be cleansed who has descended not a descent of his own but that of human beings, except our Savior, who separates those who received their inheritance from Moses from those who receive their own portions through Joshua? ### Scripture references - Josh 14:1: allusion, medium confidence ### Translation notes - "Joshua" and "Jesus" are the same name in Greek (Ἰησοῦς); Origen plays on this throughout. ### Citation (SBL) Origen, Comm. Jo. 6.218 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-218). ## Commentary on John 6.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-219 - Source: Preuschen 4:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The streams that gladden God's city refer to the church, built on the apostles and prophets with Christ as cornerstone. ### Greek text τούτου δὴ τοῦ διὰ τοῦ καταβεβηκότος ποταμοῦ τὰ ὁρμήματα εὐφραίνουσιν, ὡς ἐν ψαλμοῖς εὕρομεν, τὴν πόλιν τοῦ θεοῦ, οὐ τὴν αἰσθητὴν Ἱερουτσαλήμ οὐ ἔχει παρακείμενον ποταμόν), ἀλλὰ τὴν ἄμωμον τοῦ θεοῦ ἐκκλησίαν, οἰκοδομουμένην »ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ τῶν προφη- τῶν, ὄντος ἀκρογωνιαίου Χριστοῦ Ἰησοῦ« τοῦ κυρίου ἡμῶν. ### English translation (Claude) The streams of this river that has come down gladden, as we found in the Psalms, the city of God: not the sensible Jerusalem (for it has no river beside it), but the blameless church of God, built “upon the foundation of the apostles and prophets, Christ Jesus” our Lord “being the cornerstone.” ### Scripture references - Ps 46:4 (45:5 LXX): allusion, high confidence - Eph 2:20: quotation, high confidence ### Translation notes - The allusion is Ps 46:4 (45:5 LXX); the quotation is Eph 2:20. ### Citation (SBL) Origen, Comm. Jo. 6.219 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-219). ## Commentary on John 6.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-220 - Source: Preuschen 4:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jordan is the incarnate Word; the humanity he assumed was washed and received the Spirit permanently, so that he can baptize others with the Spirit. ### Greek text Ἰορδάνην μέντοι γε νοητέον τὸν τοῦ θεοῦ λόγον τὸν γενόμενον καὶ σκηνώσαντα ἐν ἡμῖν, Ἰησοῦν δὲ τὸν κληροδοτήσαντα ὃ ἀνείληφεν ἀνθρώπινον, ὅπερ ἐστὶν καὶ »ἀκρογωνιαῖος λίθος«, ὃς καὶ αὐτὸς ἐν τῇ θεότητι τοῦ υἱοῦ τοῦ θεοῦ γενόμενος τῷ ἀνειλῆφθαι ὑπʼ αὐτοῦ λούεται, καὶ τότε χωρεῖ τὴν ἀκέραιον καὶ ἄδολον περιστερὰν τοῦ πνεύματος, συνδεδεμένην αὐτῷ καὶ μηκέτι ἀποπτῆναι δυναμένην· »Ἐφʼ ὅν, γάρ φησιν, ἐὰν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ »αὐτόν, οὗτός ἐστιν ὁ βαπτίζων έν πνεύματι ἁγίῳ«, διὰ τοῦτο λαβὼν τὸ πνεῦμα μένον ἐπʼ αὐτόν, ἴν έν αὐτῷ μείναντι βαπτίζειν τοὺς ἐρχομένους αὐτῷ δυνηθῇ. ### English translation (Claude) The Jordan, however, must be understood as the Word of God who became flesh and dwelt among us, and Jesus [Joshua] as the humanity he assumed, which distributes the inheritance, which is also “the cornerstone.” This humanity too, having come to be in the divinity of the Son of God by being assumed by him, is washed, and then receives the pure and guileless dove of the Spirit, bound to him and no longer able to fly away. “For on whom,” he says, “you see the Spirit descending and remaining upon him, this is he who baptizes with the Holy Spirit.” Therefore he received the Spirit remaining upon him, so that he might be able to baptize with the Spirit that remains in him those who come to him. ### Scripture references - John 1:33: quotation, high confidence - John 1:14: allusion, high confidence - Eph 2:20: allusion, medium confidence ### Translation notes - The quotation is John 1:33; the allusions are John 1:14, Eph 2:20, and Matt 10:16 ("guileless"). ### Citation (SBL) Origen, Comm. Jo. 6.220 (Preuschen 4:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-220). ## Commentary on John 6.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-221 - Source: Preuschen 4:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John baptized beyond the Jordan as forerunner of the one who came to call sinners, since baptism is for forgiveness of sins. ### Greek text »πέραν δὲ τοῦ Ἰορδάνου«, κατὰ τὰ ἔξω τῆς Ἰουδαίας νεύοντα κλίματα έν τῇ Βηθαβαρᾷ, βαπτίζει ὁ Ἰωάννης, πρόδρομος ὣν τοῦ ἐληλυθότος καλέσαι οὐ »δικαίους ἀλλὰ ἁμαρτωλούς«, διδάσκοντος μὴ χρείαν ἔχειν τοὺς ἰσχύοντας ἰατρῶν ἀλλὰ τοὺς κακῶς ἔχοντας· καὶ γὰρ »εἰς ἄφεσιν ἁμαρτιῶν« τὸ λουτρὸν δίδοται. ### English translation (Claude) “Beyond the Jordan,” in the regions sloping toward what lies outside Judea, in Bethabara, John baptizes, being the forerunner of him who came to call “not the righteous but sinners,” who taught that it is not the healthy who need physicians but the sick; for indeed the washing is given “for the forgiveness of sins.” ### Scripture references - John 1:28: quotation, high confidence - Luke 5:31–32: quotation, high confidence - Mark 1:4: quotation, high confidence ### Translation notes - The quotations are John 1:28, Luke 5:32, and Mark 1:4; the allusion is Luke 5:31. ### Citation (SBL) Origen, Comm. Jo. 6.221 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-221). ## Commentary on John 6.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-222 - Source: Preuschen 4:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Someone may object that John distinguishes his water baptism from Christ's baptism with the Spirit. ### Greek text Εἰκὸς δέ τινα τὰς διαφόρους ἐπινοίας τοῦ σωτῆρος μὴ νενοηκότα προσκόψειν τῇ ἀποδοθείσῃ περὶ τοῦ Ἰορδάνου ἑρμηνείᾳ, διὰ τὸ λέγειν τὸν Ἰωάννην· »Ἐγὼ βαπτίζω έν ὕδατι, ὁ δὲ ἐρχόμενος »μετʼ ἐμὲ ἐσχυρότερός μού έστιν. αὐτὸς ὑμᾶς βαπτίσει έν πνεύματι »ἁτίῳ«. ### English translation (Claude) It is likely that someone who has not understood the different aspects of the Savior will stumble at the interpretation given of the Jordan, because John says, “I baptize with water, but he who comes after me is mightier than I; he will baptize you with the Holy Spirit.” ### Scripture references - Matt 3:11: quotation, high confidence - Mark 1:8: quotation, high confidence ### Translation notes - "Aspects" renders ἐπίνοιαι, the various titles and roles of Christ. The quotation combines John 1:26–27, Mark 1:8, and Matt 3:11. ### Citation (SBL) Origen, Comm. Jo. 6.222 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-222). ## Commentary on John 6.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-223 - Source: Preuschen 4:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Word is water, wine, or blood as drink, so he is baptism of water, Spirit, fire, and for some of blood. ### Greek text πρὸς ὃν λεκτέον ὅτι ὥσπερ ποτὸν τυγχάνων ὁ τοῦ θεοῦ λόγος οἷς μέν ἐστιν ὕδωρ, ἑτέροις δὲ οἶνος εὐφραίνων καρδίαν ἀνθρώπου, ἄλλοις δὲ αἷμα διὰ τὸ »'Εὰν μὴ πίητέ μου τὸ αἷμα, οὐκ ἔχετε »ζωὴν ἐν ἑαυτοῖς«· ἀλλὰ καὶ τροφὴ λεγόμενος οὐ κατὰ τὸ αὐτὸ νοεῖται ἄρτος ζῶν καὶ σάρξ· οὕτως ὁ αὐτός ἐστιν βάπτισμα ὕδατος καὶ πνεύματος καὶ πυρός, τισὶν δὲ καὶ αἵματος. ### English translation (Claude) To him we must say that, just as the Word of God, being drink, is water for some, and for others wine that gladdens the heart of man, and for others blood, because of “Unless you drink my blood, you have no life in yourselves”; and just as, when called food, he is not understood in the same way as living bread and as flesh: so the same one is a baptism of water and of Spirit and of fire, and for some also of blood. ### Scripture references - Ps 104:15 (103:15 LXX): allusion, high confidence - John 6:53: quotation, high confidence - John 6:51: allusion, high confidence - Matt 3:11: allusion, medium confidence ### Translation notes - The allusions are Ps 104:15 (103:15 LXX), John 6:51, and Matt 3:11; the quotation is a free form of John 6:53. ### Citation (SBL) Origen, Comm. Jo. 6.223 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-223). ## Commentary on John 6.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-224 - Source: Preuschen 4:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's last baptism is his death; John writes that Spirit, water, and blood agree; Christ is the way for some and the door for others. ### Greek text περὶ δὲ τοῦ τελευταίου βαπτίσματος, ὥς τινές φασιν, φησὶν έν τῷ »Βάπτισμα »ἔχω βαπτισθήναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ‘; τούτῳ τε συμφώνως ἐν τῇ ἐπιστολῇ ὁ μαθητὴς Ἰωάννης τὸ πνεῦμα καὶ ὕδωρ καὶ τὸ ἀνέγραψεν τὰ τρία εἰς ἓν γινόμενα. καὶ ὁδὸς δέ που καὶ θύρα εἶναι ὁμολογῶν, σαφής ἐστιν μηδέπω τυγχάνων θύρα ᾧ ὁδός ἐστιν, καὶ μηκέτι ὁδὸς ᾧ ἤδη θύρα. ### English translation (Claude) About the last baptism, as some say, he speaks in “I have a baptism to be baptized with, and how I am constrained until it is accomplished!” And in agreement with this the disciple John in his epistle wrote of the Spirit and water and [blood], the three becoming one. And confessing that he is somewhere the way and the door, he clearly is not yet the door for one to whom he is the way, and no longer the way for one to whom he is already the door. ### Scripture references - Luke 12:50: quotation, high confidence - 1 John 5:8: allusion, high confidence - John 14:6: allusion, high confidence - John 10:9: allusion, high confidence ### Translation notes - "Blood" is lost in the digital text and supplied from 1 John. The quotation is Luke 12:50; the allusions are 1 John 5:8, John 14:6, and John 10:9. ### Citation (SBL) Origen, Comm. Jo. 6.224 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-224). ## Commentary on John 6.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-225 - Source: Preuschen 4:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginners in the faith are baptized by John's preparatory baptism so that they may later receive the spiritual Word. ### Greek text πάντες οὖν οἱ στοιχειούμενοι τῇ ἀρχῇ τῶν λογίων τοῦ θεοῦ, τῇ φωνῇ τοῦ ἐν τῇ ἐρήμῳ βοῶντος· »Εὐθύνατε τὴν ὁδὸν κυρίου« προσιόντες, »πέραν τοῦ Ἰορ- »δάνου« τυγχανούσῃ παρὰ τῷ >οἴκῳ τῆς, πρὸς τὸ δυνηθῆναι διὰ τῆς προετοιμασίας χωρῆσαι τὸν πνευματικὸν λόγον ἐγγινόμενον διὰ τοῦ φωτισμοῦ τοῦ πνεύματος. ### English translation (Claude) All, then, who are being instructed in the elements of the beginning of the oracles of God, approaching the voice of one crying in the wilderness, “Make straight the way of the Lord,” [are baptized] at the house of [preparation], which is “beyond the Jordan,” so that through the preparation they may be able to receive the spiritual Word, who comes to be in them through the enlightenment of the Spirit. ### Scripture references - John 1:23: quotation, high confidence - John 1:28: quotation, high confidence - Heb 5:12: allusion, high confidence ### Translation notes - The digital text is defective here; the bracketed words are supplied from the sense. The quotations are John 1:23 and 1:28; the allusion is Heb 5:12. ### Citation (SBL) Origen, Comm. Jo. 6.225 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-225). ## Commentary on John 6.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-226 - Source: Preuschen 4:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God led Israel through the Red Sea by Moses and through the Jordan by Joshua. ### Greek text ἐχομένως δὴ τοῦ προκειμένου τὰ περὶ τοῦ Ἰορδάνου συνάγοντες ἀκριβέστερον τὸν ποταμὸν νοήσομεν. ὁ θεὸς τοίνυν διὰ Μωσέως διαβιβάζει τὸν λαὸν τὴν ἐρυθρὰν θάλασσαν, αὐτὸ τὸ ὕδωρ αὐτοῖς ποιήσας τεῖχος ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, διὰ δὲ τοῦ Ἰησοῦ τὸν Ἰορδάνην. ### English translation (Claude) Next, then, gathering together what concerns the Jordan, we shall understand the river more exactly. God leads the people across the Red Sea through Moses, making the water itself a wall for them on the right and on the left; but across the Jordan through Joshua. ### Scripture references - Exod 14:22: allusion, high confidence - Josh 3:17: allusion, high confidence ### Translation notes - The allusions are Exod 14:22 and Josh 3:14–17. ### Citation (SBL) Origen, Comm. Jo. 6.226 (Preuschen 4:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-226). ## Commentary on John 6.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-227 - Source: Preuschen 4:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul interprets the Red Sea crossing spiritually, as a baptism into Moses. ### Greek text Ἐντυχὼν δὲ τῇ γραφῇ ὁ Παῦλος, οὐκέτι κατὰ τὴν σάρκα στρατευόμενος αὐτῆς ᾔδει γὰρ ὅτι »ὁ νόμος πνευματικός ἐστιν«) πνευματικῶς διδάσκει ἡμᾶς ἐξειληφέναι τὰ τῆς κατὰ τὴν ἐρυθρὰν θάλασσαν διόδου λέγων ἐν τῇ πρὸς Κορινθίους προτέρᾳ· »Οὐ θέλω »γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμὼν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντυες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον κοὶ πάντες τὸ τι πνευ- »ματικὸν ἔπιον πόμα· επινον τὰρ ἐκ πνευματικῆς ἀκολουθούσης πέ- »τρας· ### English translation (Claude) Paul, reading the Scripture, no longer warring according to the flesh (for he knew that “the law is spiritual”), teaches us to take spiritually what concerns the passage through the Red Sea, saying in the first letter to the Corinthians: “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food and all drank the same spiritual drink; for they drank from the spiritual rock that followed them; ### Scripture references - Rom 7:14: quotation, high confidence - 1 Cor 10:1–4: quotation, high confidence - 2 Cor 10:3: allusion, medium confidence ### Translation notes - The quotations are Rom 7:14 and 1 Cor 10:1–4; the allusion is 2 Cor 10:3. ### Citation (SBL) Origen, Comm. Jo. 6.227 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-227). ## Commentary on John 6.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-228 - Source: Preuschen 4:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So also the Jordan crossing under Joshua should be read as a baptism into Jesus. ### Greek text ἡ πέτρα δὲ ἦν ὁ χρωτός( οἷς ἀκολούθως καὶ ἡμεῖς αἰτήσωμεν λαβεῖν ἀπὸ τοῦ θεοῦ τὸ νοῆσαι πνευματικῶς τὴν διὰ Ἰησοῦ δίοδον τοῦ Ἰορδάνου, λέγοντες ὅτι εἶπεν ἂν καὶ περὶ ταύτης ὁ Παῦλος· οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες διὰ τοῦ Ἰορδάνου διῆλθον, καὶ πάντες εἰς τὸν Ἰησοῦν ἐβαπτίσαντο ἐν τῷ πνεύματι καὶ τῷ ποταμῷ. ### English translation (Claude) and the rock was Christ.” In keeping with this, let us too ask to receive from God the understanding of Joshua's crossing of the Jordan in a spiritual way, saying that Paul would also have said about it: I do not want you to be ignorant, brothers, that our fathers all passed through the Jordan, and all were baptized into Jesus in the Spirit and in the river. ### Scripture references - 1 Cor 10:4: quotation, high confidence - 1 Cor 10:1: allusion, high confidence ### Translation notes - The quotation completes 1 Cor 10:4; the rest is Origen's adaptation of Paul's words. ### Citation (SBL) Origen, Comm. Jo. 6.228 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-228). ## Commentary on John 6.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-229 - Source: Preuschen 4:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joshua prefigures Jesus; the Red Sea baptism into Moses was bitter, marked by fear and complaint. ### Greek text τύπος δὲ ὁ διαδεξάμενος ἠν Μωσῆν Ἰησοῦς τοῦ διαδεξαμένου τὴν διὰ τοῦ νόμου οἰκονομίαν τῷ εὐαγγελικῷ κηρύγματι Ἰησοῦ τοῦ χριστοῦ· διόπερ εἰ καὶ πάντες ἐκεῖνοι εἰς Μωσῆν βαπτίζονται ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, πικρὸν μέν τι ἔχει καὶ ἁλμυρὸν τὸ ἐκείνων βάπτισμα, ἔτι φοβουμένων τοὺς ἐχθροὺς παρʼ] αὐτῶν, καὶ ἀναβοώντων πρὸς τὸν κύριον καὶ τῷ Μωσῇ λεγόντων· Παρὰ τὸ μὴ ὑπάρχειν μνήματα ἐν Αἰγύπτῳ ἐξήγαγες ημᾶς θανατῶσαι ἐν τῇ ἐρήμῳ· τί τοῦτο ἐποίησας ἡμῖν, ἐξαγαγὼν ἐξ »Αἰγύπτου«; ### English translation (Claude) And Joshua, who succeeded Moses, was a type of Jesus Christ, who succeeded the dispensation through the law with the preaching of the gospel. Therefore, even if all those were baptized into Moses in the cloud and in the sea, their baptism has something bitter and salty, since they still feared their enemies, and cried out to the Lord and said to Moses: “Because there were no graves in Egypt, you have brought us out to kill us in the wilderness. What is this you have done to us, bringing us out of Egypt?” ### Scripture references - Exod 14:11: quotation, high confidence - 1 Cor 10:2: allusion, high confidence ### Translation notes - The quotation is Exod 14:11. ### Citation (SBL) Origen, Comm. Jo. 6.229 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-229). ## Commentary on John 6.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-230 - Source: Preuschen 4:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism into Jesus in the sweet Jordan is superior, led by the ark and priests, with purification beforehand. ### Greek text τὸ τὸ δὲ Ἰησοῦν Ἰησοῦν βάπτισμα έν τῷ ἀληθῶς γλυκεῖ καὶ ποτίμῳ ποταμῷ πολλὰ ἔχει παρʼ ἐκεῖνο ἐξαίρετα, ἤδη τρανουμένης καὶ πρέπουσαν τάξιν λαμβανούσης τῆς θεοσεβείας· κιβωτὸς γὰρ τῆς διαθήκης κυρίου τοῦ θεοῦ ἡμῶν καὶ ἱερεῖς καὶ Λευῖται προπορεύονται, τοῦ λαοῦ ἑπομένου τοῖς θεραπευταῖς τοῦ θεοῦ, κἀκείνου δὲ τοῖς χωροῦσιν τὴν περὶ ἁγνείας ἐντολήν. Ἰησοῦς δὲ λέγει τῷ λαῷ· »Ἁγ- »νίσασθε εἰς τὴν αὔριον, ποιήσει ἐν ἡμῖν κύριος θαυμάσια«. ### English translation (Claude) But the baptism into Jesus in the truly sweet and drinkable river has many excellences beyond that one, piety now becoming clear and taking a fitting order. For the ark of the covenant of the Lord our God, and priests and Levites, go before, the people following the servants of God, and they in turn following those who keep the command about purity. And Joshua says to the people, “Purify yourselves for tomorrow; the Lord will do wonders among us.” ### Scripture references - Josh 3:3: allusion, high confidence - Josh 3:5: quotation, high confidence ### Translation notes - The opening words are garbled by repetition in the digital text ("the the … Jesus Jesus"). The allusion is Josh 3:3; the quotation is Josh 3:5. ### Citation (SBL) Origen, Comm. Jo. 6.230 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-230). ## Commentary on John 6.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-231 - Source: Preuschen 4:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The priests leading with the ark show the mystery of the Father exalting the Son, at whose name every knee bows. ### Greek text καὶ τοῖς ἱερεῦσι μετὰ τῆς κιβωτοῦ τῆς διαθήκης κελεύει προπορεύεσθαι ἔμπροσθεν τοῦ λαοῦ, ὅτε καὶ τὸ μυστήριον τῆς τοῦ πατρὸς τὸν υἱὸν οἰκονομίας ἐμφαίνεται, ὑπερυψούμενον ὑπʼ αὐτοῦ διδόντος χάρισμα »Ἵνʼ ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ »ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὄτι »κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός«. ### English translation (Claude) And he commands the priests with the ark of the covenant to go before the people, when the mystery of the Father's dispensation toward the Son is also shown, the Son being highly exalted by him who gives the gift “that at the name of Jesus every knee should bow, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” ### Scripture references - Josh 3:6: allusion, high confidence - Phil 2:9–11: quotation, high confidence ### Translation notes - The allusion is Josh 3:6; the quotation is Phil 2:10–11. ### Citation (SBL) Origen, Comm. Jo. 6.231 (Preuschen 4:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-231). ## Commentary on John 6.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-232 - Source: Preuschen 4:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God exalted Joshua at the Jordan; so in baptism into Jesus we know the living God is among us. ### Greek text διὰ γὰρ τούτων δηλοῦται ἐν τῷ Ἰησοῦ ἀναγεγραμμένων ταῦτα· Καὶ εἶπεν κύριος »πρὸς Ἰησοῦν· Ἐν τῇ ἡμέρᾳ ταύτῃ ἄρξομαι ὑψῶσαί σε κατενώπιον »τῶν υἱῶν Ἰσραήλ«. καὶ ἀκουστέον τοῦ κυρίου ἡμῶν Ἰησοῦ λέγοντος τοῖς υἱοῖς ἰσραήλ· »Προσαγάγετε ὡδε καὶ ἀκούσετε τὸ ῥῆμα κυρίου »τοῦ θεοῦ ἡμῶν· ἐν τούτῳ γνώσεσθε, ὅτι θεὸς ζῶν ἐν ὑμῖν ἐστιν‘· έν γὰρ τῷ βαπτίσασθαι εἰς Ἰησοῦν γνωσόμεθα ὅτι θεὸς ζῶν ἐν ἡμῖν ἐστιν. ### English translation (Claude) For this is shown by the words recorded in Joshua: “And the Lord said to Joshua: On this day I will begin to exalt you before the sons of Israel.” And we must hear our Lord Jesus saying to the sons of Israel: “Come here and hear the word of the Lord our God; by this you will know that the living God is among you.” For in being baptized into Jesus we shall know that the living God is among us. ### Scripture references - Josh 3:7: quotation, high confidence - Josh 3:9–10: quotation, high confidence ### Translation notes - The quotations are Josh 3:7 and 3:9–10. ### Citation (SBL) Origen, Comm. Jo. 6.232 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-232). ## Commentary on John 6.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-233 - Source: Preuschen 4:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After crossing the Jordan, Israel camped at Gilgal, prepared the Passover lamb, and was circumcised; so baptism into Jesus removes the reproach of Egypt. ### Greek text Κἀκεῖ μὲν τὸ πάσχα ποιήσαντες έν Αἰγύπτῳ ἀρχὴν τῆς ἐξόδου ποιοῦνται παρὰ δὲ τῷ Ἰησοῦ μετὰ τὴν δίοδον τοῦ Ἰορδάνου, τῇ δεκάτῃ τοῦ πρώτου μηνὸς κατεστρατοπέδευσαν ἐν Γαλγάλοις, ὄτε πρῶτον ἔδει λαβόντα τὸ πρόβατον ἐπονομάσαι τοὺς εὐωχηθησομένους μετὰ τὸ Ἰησοῦ βάπτισμα. καὶ τῇ ἀκροτόμῳ πέτρᾳ ὑπὸ Ἰησοῦ οἱ υἱοὶ Ἰσραήλ, ὅσοι ποτὲ ἀπερίτμητοι ἦσαν τῶν ἐξεληλυθότων ἐξ Αἰγύπτου, περιτέμνονται· τὸν ὀνειδισμὸν τῆς Αἰγύπτου ἀφελεῖν κύριος τῇ ἡμέρᾳ τοῦ εἰς Ἰησοῦν βαπτίσματος, ὅτε Ἰησοῦς περιεκάθαιρεν τοὺς υἱοὺς Ἰσραήλ. ### English translation (Claude) And there, having kept the Passover in Egypt, they make the beginning of the exodus; but with Joshua, after the crossing of the Jordan, on the tenth of the first month they encamped in Gilgal, when one had first to take the lamb and name those who would feast, after the baptism into Jesus. And with a knife of sharp rock the sons of Israel, as many of those who came out of Egypt as were uncircumcised, are circumcised by Joshua; the Lord removed the reproach of Egypt on the day of baptism into Jesus, when Jesus cleansed the sons of Israel. ### Scripture references - Josh 4:19: allusion, high confidence - Exod 12:3: allusion, high confidence - Josh 5:2–9: allusion, high confidence ### Translation notes - The allusions are Exod 12:3, Josh 4:19, and Josh 5:2–9. ### Citation (SBL) Origen, Comm. Jo. 6.233 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-233). ## Commentary on John 6.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-234 - Source: Preuschen 4:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the promised land Israel kept a more joyful Passover and ate its grain, better than manna. ### Greek text γέγραπται γάρ· »Καὶ εἶπεν κύριος τῷ Ἰησοῦ υἱῷ »Ναυῆ· Ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ »ὑμῶν«. τότε ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνός, πολλῷ τοῦ έν Αἰγύπτῳ ἱλαρώτερον, ὅτε καὶ ἔφαγον ἀπὸ τοῦ σίτου τῆς ἁγίας γῆς ἄζυμα καὶ νέα, τροφὴν τοῦ μάννα κρείττονα. ### English translation (Claude) For it is written: “And the Lord said to Joshua son of Nun: On this day I have taken away the reproach of Egypt from you.” Then the sons of Israel kept the Passover on the fourteenth day of the month, much more joyfully than in Egypt, when they also ate unleavened bread and new grain from the wheat of the holy land, a food better than the manna. ### Scripture references - Josh 5:9: quotation, high confidence - Josh 5:10–12: allusion, high confidence ### Translation notes - The quotation is Josh 5:9; the allusions are Josh 5:10–12. ### Citation (SBL) Origen, Comm. Jo. 6.234 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-234). ## Commentary on John 6.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-235 - Source: Preuschen 4:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the true holy land, the heavenly Jerusalem, God feeds his people with a better bread. ### Greek text οὐ γὰρ ὅτε τὴν κατʼ ἐπαγγελίαν γῆν ἀπειλήφασιν τοῖς ἐλάττοσιν αὐτοὺς ἑστιᾷ θεός, οὐδὲ διὰ τοῦ τηλικούτου Ἰησοῦ ὑποδεεστέρου ἄρτου τυγχάνουσιν. τοῦτʼ σαφὲς τῷ τὴν ἀληθῆ ἁγίαν νοήσαντι γῆν καὶ τὴν ἄνω Ἰερουσαλήμ. διὰ τοῦτο καὶ έν τῷ αὐτῷ εὐαγγελίῳ κεῖται· »Οἱ πατέρες ἐν τῇ ### English translation (Claude) For when they have received the land according to the promise, God does not feast them with lesser things, nor through so great a Jesus do they obtain an inferior bread. This is clear to one who has understood the true holy land and the Jerusalem above. That is why in this same Gospel it is written: “Your fathers ate the manna in the ### Scripture references - Gal 4:26: allusion, high confidence ### Translation notes - The allusion is Gal 4:26. ### Citation (SBL) Origen, Comm. Jo. 6.235 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-235). ## Commentary on John 6.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-236 - Source: Preuschen 4:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manna was bread for learners; the new bread of the holy land, reaped through Jesus, gives life to the mature. ### Greek text ἐρήμῳ ἔφαγον τὸ μάννα καὶ »ἀπέθανον· ὁ φαγὼν τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα«. τὸ μὲν γὰρ μάννα, εἰ καὶ ἀπὸ τοῦ θεοῦ διδόμενος, ἄρτος ἠν προκοπῆς, ἄρτος τοῖς ἔτι παιδαγωγουμένοις χορηγούμενος, ἄρτος τοῖς ὑπὸ ἐπιτρόπους καὶ οἰκονόμους ἁρμοδιώτατος. ὁ δὲ ἐν τῇ ἁγίᾳ γῇ νέος ἀπὸ σίτου τῆς γῆς Ἰησοῦ προξενοῦντος θεριζόμενος, ἄλλων μὲν κεκοπιακότων, τῶν δὲ μαθητῶν αὐτοῦ θεριζόντων, ἄρτος ἦν ἐκείνου ζωτικώτερος, τοῖς τὴν πατρῴαν κληρονομίαν διὰ τὴν τελειότητα δεῖ] ἀπολαβεῖν δυναμένοις ἀποδιδόμενος. ### English translation (Claude) wilderness and died; he who eats this bread will live forever.” For the manna, though given by God, was bread of progress, bread supplied to those still under instruction, bread most fitting for those under guardians and stewards. But the new bread in the holy land, reaped from the grain of the land through the agency of Jesus, others having labored and his disciples reaping, was a bread more life-giving than that, given to those able to receive the Father's inheritance because of their perfection. ### Scripture references - John 6:49: quotation, high confidence - John 6:58: quotation, high confidence - Gal 4:2: allusion, high confidence - John 4:38: allusion, high confidence ### Translation notes - The quotation is John 6:49, 58; the allusions are Gal 4:2 and John 4:38. The editor deletes δεῖ after "perfection" (the opening bracket is lost in the digital text). ### Citation (SBL) Origen, Comm. Jo. 6.236 (Preuschen 4:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-236). ## Commentary on John 6.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-237 - Source: Preuschen 4:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One fed only on the preparatory bread can die, but whoever eats the later bread lives forever. ### Greek text διόπερ ὁ μὲν ἐκείνῳ ἔτι παιδευόμενος τῷ ἄρτῳ † τὸ λόγῳ θάνατον δέξασθαι δύναται, ὁ δὲ φθάσας ἐπὶ τὸν μετʼ ἐκεῖνον ἄρτον φαγὼν αὐτὸν ζήσεται εἰς τὸν αἰῶνα. ταῦτα δὲ πάντα οὐκ ἀκαίρως οἶμαι παρατεθεῖσθαι, τοῦ παρὰ τῷ Ἰορδάνῃ βαπτίσματος, ἐν Βηθαβαρᾷ ὑπὸ Ἰωάννου γινομένου, ἐξεταζομένου. ### English translation (Claude) Therefore one who is still being educated by that bread … can receive death, but one who has reached the bread that comes after it will eat it and live forever. I think all this has not been set out inappropriately, while examining the baptism at the Jordan performed by John in Bethabara. ### Scripture references - John 6:58: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 6.237 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-237). ## Commentary on John 6.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-238 - Source: Preuschen 4:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elijah crossed the Jordan before being taken up, as if baptized, since Paul calls a miraculous crossing of water a baptism. ### Greek text Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι μέλλῶν ἀναλαμβάνεσθαι Ἠλίας ἐν συσσεισμῷ ὡς εἰς τὸν οὐρανόν, λαβὼν τὴν μηλωτὴν αὐτοῦ καὶ εἰλήσας ἐπάταξεν τὸ ὕδωρ, ὅπερ διῃρέθη ἔνθα καὶ ἔνθα, καὶ διέβησαν ἀμφότεροι, δηλονότι αὐτὸς καὶ ὁ Ἐλισαῖος· ἐπιτηδειότερος γὰρ πρὸς τὸ ἀναληφθῆναι γεγένηται ἐν τῷ Ἰορδάνῃ βαπτισάμενος, ἐπεὶ τὴν διʼ ὕδατος παραδοξοτέραν διάβασιν βάπτισμα, ὡς προπαρεθέμεθα, ὠνόμασεν ὁ Παῦλος. ### English translation (Claude) This too must be observed: when Elijah was about to be taken up in a whirlwind as into heaven, he took his mantle, rolled it up, and struck the water, which was divided this way and that, and both crossed over, namely he and Elisha. For he became more fit to be taken up by being baptized in the Jordan, since Paul, as we set out before, called the more wonderful crossing through water a baptism. ### Scripture references - 2 Kgs 2:8: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - 1 Cor 10:2: allusion, medium confidence ### Translation notes - The allusions are 2 Kgs 2:8, 11 and 1 Cor 10:2. ### Citation (SBL) Origen, Comm. Jo. 6.238 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-238). ## Commentary on John 6.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-239 - Source: Preuschen 4:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elisha received a double portion of Elijah's spirit, perhaps because he crossed the Jordan twice. ### Greek text διὰ τὸν αὐτὸν δὴ τοῦτον Ἰορδάνην χωρεῖ ὃ βεβούληται χάρισμα διὰ Ἠλίου ὁ Ἐλισαῖος λαβεῖν, εἰπών· »Γενηθήτω δὴ διπλᾶ έν πνεύματί σου ἐπʼ ἔμέ«. καὶ τάχα διὰ τοῦτο διπλοῦν ἔλαβεν τὸ χάρισμα ἐν πνεύματι Ἠλίου ἐφʼ ἑαυτόν, ἐπεὶ δὶς διῆλθεν τὸν Ἰορδάνην, ἅπαξ μὲν μετὰ τοῦ Ἠλίου, δεύτερον δὲ ὅτε λαβὼν τὴν μηλωτὴν τοῦ Ἠλίου ἐπάταξεν τὸ ὕδωρ, καὶ εἶπεν »Ποῦ ὁ Θεὸς Ἠλίου ἀφφώ; καὶ ἐπάταξεν τὰ ὕδατα καὶ διεῖλεν ἔνθα καὶ ἔνθα«. ### English translation (Claude) Through this same Jordan Elisha receives the gift he wished to receive through Elijah, saying, “Let a double portion of your spirit be upon me.” And perhaps for this reason he received the gift twofold in the spirit of Elijah upon himself, since he crossed the Jordan twice: once with Elijah, and a second time when, taking Elijah's mantle, he struck the water and said, “Where is the God of Elijah, even he? And he struck the waters and divided them this way and that.” ### Scripture references - 2 Kgs 2:9: quotation, high confidence - 2 Kgs 2:14: quotation, high confidence ### Translation notes - The quotations are 2 Kgs 2:9 and 2:14; "even he" renders the Hebrew word transliterated in the LXX as ἀφφώ. ### Citation (SBL) Origen, Comm. Jo. 6.239 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-239). ## Commentary on John 6.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-240 - Source: Preuschen 4:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Striking the Jordan should not offend, since the rock that was Christ was also struck twice. ### Greek text ἐὰν δέ τις προσκόπτῃ τῷ »Ἐπάταξεν τὸ ὕδωρ‘ διὰ τὰ παραδεδομένα ἡμῖν περὶ τοῦ Ἰορδάνου, ὃς τύπος ἦν τοῦ τὴν κατάβασιν ἡμῶν καταβάντος λόγου, λεκτέον ὄτι παρὰ τῷ ἀποστόλῳ σαφῶς ἡ πέτρα Χριστὸς ἦν ἥτις τῇ ῥάβδῳ δὶς πλήσσεται, ἴνα δυνηθῶσιν πιεῖν ἀπὸ τῆς »πενυματικῆς ἀκολουθούσης πέτρας«. ### English translation (Claude) If anyone stumbles at “he struck the water,” because of what has been handed down to us about the Jordan, which was a type of the Word who descended our descent, we must say that in the apostle the rock was clearly Christ, which is struck twice with the rod so that they might drink from “the spiritual rock that followed them.” ### Scripture references - Num 20:11: allusion, high confidence - 1 Cor 10:4: quotation, high confidence ### Translation notes - The allusion is Num 20:11; the quotation is 1 Cor 10:4. ### Citation (SBL) Origen, Comm. Jo. 6.240 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-240). ## Commentary on John 6.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-241 - Source: Preuschen 4:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hard questions are like blows; God answers them by giving drink or by dividing the deep waters through careful reasoning. ### Greek text ἔστιν οὐν τις καὶ ἀγαπώντων πληγὴ ἐν τῇ ἐπαπορήσει πρὶν μαθεῖν τὸ ζητούμενον τὰ ἐναντία προφερομένων τῷ τοῦ λόγου συμπεράσματι, ὧν ἀπαλλάττων ἡμᾶς ὁ θεὸς ὅπου μὲν διψῶσιν δίδωσιν ποτόν, ὅπου δὲ τὸ τον ἡμῖν καὶ ἀχώρητον διὰ τὸ βάθος διοδευτὸν τῇ διαιρέσει τοῦ λόγου παρασκευάζει, τῶν πλείστων τῷ διαιρετικῷ λόγῳ ἡμῖν σαφηνιζομένων. ### English translation (Claude) There is, then, also a blow from those who love, in the questioning before one learns what is sought, when they put forward objections to the conclusion of the argument. From these God frees us, where people thirst, by giving drink, and where the [river] is impassable for us and uncrossable because of its depth, by making it passable through the dividing of the Word, most things being made clear to us by reasoning that distinguishes. ### Translation notes - The digital text is defective at "impassable" (τὸ …τον). ### Citation (SBL) Origen, Comm. Jo. 6.241 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-241). ## Commentary on John 6.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-242 - Source: Preuschen 4:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Naaman's cleansing and the rivers of Israel's enemies help interpret the Jordan. ### Greek text Ἔτι δἒ εἰς τὸ παραδέξασθαι τὴν περὶ τοῦ ποτιμωτάτου καὶ χαριστικωτάτου Ἰορδάνου ἑρμηνείαν, χρήσιμον παραθέσθαι τόν τε ἀπὸ τῆς λέπρας καθαριζόμενον Ναιμὰν τὸν Σύρον, καὶ τὰ λεγό- μενα περὶ τῶν παρὰ τοῖς πολεμίοις τῆς θεοσεβείας ποταμῶν. ### English translation (Claude) Further, to accept the interpretation of the most drinkable and gracious Jordan, it is useful to set out the case of Naaman the Syrian, cleansed of leprosy, and what is said about the rivers of the enemies of piety. ### Scripture references - 2 Kgs 5:14: allusion, high confidence ### Translation notes - The allusion is 2 Kgs 5. ### Citation (SBL) Origen, Comm. Jo. 6.242 (Preuschen 4:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-242). ## Commentary on John 6.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-243 - Source: Preuschen 4:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Naaman was sent to wash in the Jordan and was angry, not seeing that the Jordan, not the prophet, heals. ### Greek text περὶ μὲν οὖν Ναιμὰν γέγραπται ὅτι »Ἦλθεν ἐν ἵππῳ καὶ ἅρματι, καὶ ἔστη »ἐπὶ θύραις οἴκου Ἐλισαιέ. καὶ ἀπέστειλεν Ἐλισαιὲ ἄγγελον πρὸς »αὐτὸν λέγων· Πορευθεὶς λοῦσαι ἑπτάκις ἐν τῷ Ἰορδάνῃ, καὶ ἐπιστρέφει »ἡ σάρξ σού σοι καὶ καθαρισθήσῃ«. ὅτε καὶ θυμοῦται Ναιμάν, οὐ νοῶν ὅτι ὁ Ἰορδάνης ἡμῶν ἐστιν ὁ ἀπολύων τοὺς διὰ τὴν λέπραν ἀκαθάρτους τῆς ἀκαθαρσίας καὶ ἰώμένος, οὐχὶ δὲ ὁ προφήτης· προφήτου γὰρ ἔργον πέμψαι ἐπὶ τὸ θεραπεῦον. ### English translation (Claude) About Naaman it is written that “he came with horse and chariot and stood at the doors of Elisha's house. And Elisha sent a messenger to him, saying, Go and wash seven times in the Jordan, and your flesh will return to you and you will be clean.” Then Naaman is angry, not understanding that it is our Jordan that releases from uncleanness and heals those unclean through leprosy, and not the prophet; for it is the prophet's work to send to what heals. ### Scripture references - 2 Kgs 5:9–10: quotation, high confidence ### Translation notes - The quotation is 2 Kgs 5:9–10. ### Citation (SBL) Origen, Comm. Jo. 6.243 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-243). ## Commentary on John 6.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-244 - Source: Preuschen 4:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Naaman expected the prophet to lay hands on him, but that was the work of Jesus alone, who touched and cleansed the leper. ### Greek text μὴ συνιεὶς τοίνυν τὸ τοῦ Ἰορδάνου μέγα μυστήριον ὁ Ναιμάν φησιν· »Ἰδοὺ δὴ ἔλεγον ὅτι πάν- »κυρίου ἐξελύσεται πρὸς μὲ καὶ στήσεται καὶ ἐπικαλέσεται ἐν ὀνόματι »κυρίου θεοῦ αὐτοῦ καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸν τόπον καὶ »ἀποσυνάξει τὸ λεπρόν«. τὸ γὰρ ἐπιθεῖναι τὴν χεῖρα λέπρᾳ καὶ καθαρίσαι μόνου τοῦ κυρίου μου Ἰησοῦ ἔργον ἦν, οὐ μόνον ἐιπόντος τῷ μετὰ πίστεως ἀξιώσαντι «Ἐὰν θέλῃς δύνασαί με καθαρίσαι« τὸ »Θέλω, καθαρίσθητι«· πρὸς γὰρ τῷ λόγῳ καὶ ἥψατο αὐτοῦ, καὶ ἐκαθαρίσθη ἀπὸ τῆς λέπρας αὐτοῦ. ### English translation (Claude) Not understanding, then, the great mystery of the Jordan, Naaman says: “Behold, I said that he would surely come out to me and stand and call on the name of the Lord his God, and lay his hand on the place and take away the leprosy.” For to lay a hand on leprosy and cleanse it was the work of my Lord Jesus alone, who not only said to the one who asked with faith, “If you will, you can make me clean,” the words “I will; be clean,” but in addition to the word also touched him, and he was cleansed of his leprosy. ### Scripture references - 2 Kgs 5:11: quotation, high confidence - Matt 8:2–3: quotation, high confidence ### Translation notes - The quotation of Naaman is 2 Kgs 5:11 (its opening is garbled in the digital text); the Gospel quotations are Matt 8:2–3. ### Citation (SBL) Origen, Comm. Jo. 6.244 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-244). ## Commentary on John 6.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-245 - Source: Preuschen 4:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Naaman preferred the rivers of Damascus, but as only God is good, only the Jordan cleanses those who wash in faith into Jesus. ### Greek text ἔτι δὴ πλανώμενος ὁ Ναιμὰν καὶ οὐχ ὁρῶν ὅσον ἀπολείπονται οἱ ἕτεροι τοῦ Ἰορδάνου ποταμοὶ πρὸς θεραπείαν τῶν πεπονθότων, ἐπαινεῖ τοὺς τῆς Δαμασκοῦ ποταμόυς, Ἀβανὰ καὶ Φαρφά, λέγων· »Οὐχὶ ἀγαθὸς Ἀβανὰ καὶ Φαρφά, »ποταμοὶ Δαμασκοῦ, ὑπὲρ πάντα τὰ ὔδατα Ἰσραήλ; οὐχὶ πορευθεὶς λούσομαι ἐν αὐτοῖς καὶ καθαρισθήσομαι;« ὥσπερ γὰρ οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεὸς ὁ πατήρ, οὕτως ἐν ποταμοῖς οὐδεὶς ἀγαθὸς εἰ μὴ ὁ Ἰορδάνης καὶ λέπρας ἀναλλάξαι δυνάμενος τὸν μετὰ πίστεως τὴν ψυχὴν λουόμενον εἰς τὸν Ἰησοῦν. ### English translation (Claude) Still going astray, and not seeing how far the other rivers fall short of the Jordan for healing the afflicted, Naaman praises the rivers of Damascus, Abana and Pharpar, saying, “Are not Abana and Pharpar, rivers of Damascus, good, beyond all the waters of Israel? Shall I not go and wash in them and be clean?” For just as no one is good but one, God the Father, so among rivers none is good but the Jordan, which can deliver from leprosy one who washes his soul with faith into Jesus. ### Scripture references - 2 Kgs 5:12: quotation, high confidence - Mark 10:18: allusion, high confidence ### Translation notes - The quotation is 2 Kgs 5:12; the allusion is Mark 10:18. ### Citation (SBL) Origen, Comm. Jo. 6.245 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-245). ## Commentary on John 6.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-246 - Source: Preuschen 4:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The captives wept by Babylon's rivers because they longed for the saving Jordan. ### Greek text οἶμαι δὲ διὰ τοῦτον κλαίειν ἀναγεγράφθαι παρὰ τοῖς Βαβυλῶνος ποταμοῖς καθεζομένους τοὺς μνησθέντας τῆς Σιών· ἄλλων γὰρ ὑδάτων γευσάμενοι μετὰ τὸν ἄγιον Ἰορδάνην οἱ διὰ τὴν κακίαν αἰχμαλωτευθέντες εἰς ὑπόμνησιν καὶ πόθον ἔρχονται τοῦ οἰκείου καὶ σωτηρίου ποταμοῦ. διόπερ ἐπὶ τῶν ποταμῶν Βαβυλῶνός φασιν· »Ἐκεῖ ἐκαθίσαμεν«, δηλονότι διὰ τὸ μὴ δύνασθαι στῆναι, »καὶ ἐκλαύσαμεν«. ### English translation (Claude) I think it is because of this river that those who remembered Zion are recorded as weeping while they sat by the rivers of Babylon. For having tasted other waters after the holy Jordan, those taken captive through wickedness come to remember and long for their own saving river. Therefore by the rivers of Babylon they say, “There we sat,” clearly because they could not stand, “and wept.” ### Scripture references - Ps 137:1 (136:1 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 137:1 (136:1 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.246 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-246). ## Commentary on John 6.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-247 - Source: Preuschen 4:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah rebukes those who drink Egypt's water instead of the Jordan. ### Greek text καὶ ὁ Ἱερεμίας δὲ ἐπιπλήσσει τοῖς θέλουσιν Αἰγύπτιον ὕδωρ πιεῖν καὶ καταλείπουσιν τὸ ἐξ οὐρανοῦ καταβαῖνον καὶ ἐπώνυμον Τῆς τυγχάνον, τὸν Ἰορδάνην, λέγων· »Τί σοι καὶ τῇ ὁδῷ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γηῶν, καὶ τοῦ πιεῖν »ὕδωρ ποταμῶν«; ἢ ὡς τὸ Ἑβραϊκὸν ἔχει » τοῦ πιεῖν ὕδωρ Σιώρ«· περὶ οὗ οὐ νῦν πρόκειται λέγειν. ### English translation (Claude) And Jeremiah rebukes those who wish to drink Egyptian water and abandon the Jordan, which comes down from heaven and is named for [descent], saying, “What have you to do with the way of Egypt, to drink the water of Gihon, and to drink the water of rivers?” or, as the Hebrew has it, “to drink the water of Shihor”; about which it is not our business to speak now. ### Scripture references - Jer 2:18: quotation, high confidence ### Translation notes - The quotation is Jer 2:18 (LXX "Gihon"; Hebrew "Shihor"). The digital text has τῆς where a word such as "descent" has dropped out. ### Citation (SBL) Origen, Comm. Jo. 6.247 (Preuschen 4:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-247). ## Commentary on John 6.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-248 - Source: Preuschen 4:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel's oracle against Pharaoh as the dragon in his rivers shows that Scripture's rivers are not merely physical. ### Greek text Ὅτι δὲ οὐ περὶ αἰσθητῶν ποταμῶν ὁ προηγούμενος λόγος ἐστὶν τῷ ἐν ταῖς θεοπνεύστοις γραφαῖς λαλοῦντι πνεύματι καὶ ἀπὸ τῶν ἐν τῷ Ἐζεκιὴλ ἐπὶ Φαραώ, βασιλέα Αἰγύπτου, προφητευομένων ἔστιν ἰδεῖν οὕτως ἐχόντων· »Ἰδού, ἔγὼ ἐπὶ σὲ Φαραώ, βασιλεῦ »Αἰγύπτου, τὸν δράκοντα τὸν μέγαν τὸν ἐγκαθήμενον ἐν μέσῳ πο- »ταμῶν αὐτοῦ, λέγοντα· Ἐμοί εἰσιν οἱ ποταμοί, καὶ ἐγὼ ἐποίησα »αὐτούς. καὶ ἐγὼ δώσω παγίδας εἰς τὰς σιαγόνας σου, καὶ προσκολ- »λήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς τὰς πτέρυγάς σου, καὶ ἀνάξω σε ἐκ μέσου τοῦ ποταμοῦ σου καὶ πάντας τοὺς ἰχθύας τοῦ »καὶ καταβαλῶ σε ἐν τάχει καὶ πάντας τοὺς ιχθύας τοῦ ποταμοῦ· »ἐπὶ † προσώπου τοῦ πεδίου σου πέσῃ καὶ οὐ μὴ συναχθῇς καὶ οὐ »μὴ περισταλῇς«. ### English translation (Claude) That the principal meaning intended by the Spirit who speaks in the inspired Scriptures does not concern sensible rivers can be seen also from what is prophesied in Ezekiel against Pharaoh king of Egypt, which runs thus: “Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the midst of his rivers, saying, The rivers are mine, and I made them. And I will put hooks in your jaws, and make the fish of the river stick to your fins, and I will bring you up out of the midst of your river, and all the fish of your river; and I will cast you down quickly, and all the fish of the river; you will fall on the face of the plain, and you will not be gathered or buried.” ### Scripture references - Ezek 29:3–5: quotation, high confidence ### Translation notes - The quotation is Ezek 29:3–5 (LXX); the digital text is garbled in places and corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 6.248 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-248). ## Commentary on John 6.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-249 - Source: Preuschen 4:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Nile is the dragon's (the devil's) place, while God is in the river that gladdens his city, since the Father is in the Son. ### Greek text ποῖος γὰρ σωματικὸς δράκων έν τῷ σωματικῷ τῆς Αἰγύπτου ποταμῷ ὀφθεὶς ἱστόρηταί ποτε; ἀλλὰ μήποτε χωρίον ἐστὶν τοῦ ἑχθροῦ ἡμῶν δράκοντος ὁ τῆς Αἰγύπτου ποταμὸς ὁ παιδίον ἀποκτεῖναι Μωσέα δυνηθείς. ὥσπερ δὲ δράκων έν τῷ Αἰγυπτίῳ ἐστὶν ποταμῷ, οὕτως ὁ θεὸς ἐν τῷ εὐφραίνοντι τὴν πόλιν τοῦ θεοῦ ποταμῷ· ὁ πατὴρ γὰρ ἐν τῷ υἱῷ. ### English translation (Claude) For what bodily dragon has ever been reported seen in the bodily river of Egypt? But perhaps the river of Egypt, which was able to kill the infant Moses, is the place of our enemy the dragon. And just as a dragon is in the Egyptian river, so God is in the river that gladdens the city of God; for the Father is in the Son. ### Scripture references - Exod 1:22: allusion, medium confidence - Ps 46:4 (45:5 LXX): allusion, high confidence - John 14:10: allusion, high confidence ### Translation notes - The allusions are Exod 1:22, Ps 46:4 (45:5 LXX), and John 14:10. ### Citation (SBL) Origen, Comm. Jo. 6.249 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-249). ## Commentary on John 6.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-250 - Source: Preuschen 4:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Washing in this river removes Egypt's reproach, cleanses, doubles grace, and prepares for the Spirit. ### Greek text διὰ τοῦτο οἱ γινόμενοι ἐν αὐτῷ ἐπὶ τῷ λούσασθαι, τὸν ὀνειδισμὸν ἀποτίθενται τῆς Αἰγύπτου, καὶ ἐπιτηδειότεροι πρὸς τὸ ἀναλαμβάνεσθαι γίνονται, καὶ ἀπὸ τῆς μιαρωτάτης λέπρας καθαρίζονται, καὶ διπλασιασμὸν χωροῦσιν χαρισμάτων, καὶ ἕτοιμοι πρὸς πνεύματος ἁγίου παραδοχὴν γίνονται, ἄλλῳ ποταμῷ οὐκ ἐφιπταμένης τῆς πνευματικῆς περιστερᾶς. ### English translation (Claude) That is why those who enter it to be washed put away the reproach of Egypt, become more fit to be taken up, are cleansed from the foulest leprosy, receive a double portion of gifts, and become ready to receive the Holy Spirit, since the spiritual dove does not fly down upon any other river. ### Scripture references - Josh 5:9: allusion, medium confidence - 2 Kgs 2:9: allusion, medium confidence - 2 Kgs 5:14: allusion, medium confidence - Matt 3:16: allusion, medium confidence ### Translation notes - The allusions recall Josh 5:9, 2 Kgs 2, 2 Kgs 5, and Matt 3:16. ### Citation (SBL) Origen, Comm. Jo. 6.250 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-250). ## Commentary on John 6.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-251 - Source: Preuschen 4:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understood spiritually, the Jordan gives the benefit we need; the next verse says John sees Jesus coming. ### Greek text διόπερ θεοπρεπέστερον νοήσαντες τὸν Ἰορδάνην καὶ τὸ έν αὐτῶ λουτρὸν καὶ τὸν Ἰησοῦν ἐν αὐτῷ λουόμενον καὶ τὸν τῆς κατασκευῆς, ὅσον δεόμεθα τῆς τοιαύτης ὠφελείας ἀπὸ τοῦ ποταμοῦ ἀρυσώμεθα. Τῇ ἐπαύριον βλέΠει τὸν Ἰησοῦν ἐρχόμενον Πρὸς ἀυτόν. ### English translation (Claude) Therefore, having understood in a manner more worthy of God the Jordan, the washing in it, Jesus washed in it, and the house of preparation, let us draw from the river as much of such benefit as we need. [John 1:29:] “The next day he sees Jesus coming toward him.” ### Scripture references - John 1:29: quotation, high confidence ### Translation notes - The quotation is John 1:29, the next lemma. ### Citation (SBL) Origen, Comm. Jo. 6.251 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-251). ## Commentary on John 6.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-252 - Source: Preuschen 4:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even before birth Jesus formed John in his likeness, which is why John was mistaken for Christ and Jesus for John; now John sees Jesus coming. ### Greek text Πρότερον ἡ μήτηρ τοῦ Ἰησοῦ ἅμα τῷ συλλαβεῖν αὐτὸν τῇ μητρὶ τοῦ Ἰωάννου καὶ αὐτῇ ἐγκύμονι τυγχανούσῃ ἐπεδήμει, ὅτε ὁ μορφούμενος τῷ μορφουμένῳ ἀκριβέστερον τὴν μόρφωσιν χαρίζεται, σύμμορφον ἐνεργῶν αὐτὸν γενέσθαι τῇ δόξῃ αὐτοῦ, ὥστε διὰ τὸ κοινὸν τῆς μορφῆς Ἰωάννην τε Χριστὸν ὑπονοεῖσθαι τυγχάνειν, καὶ Ἰησοῦν Ἰωάννην ἀναστάντα ἐκ νεκρῶν νομίζεσθαι παρὰ τοῖς μὴ δια- κρίνουσι τὴν εἰκόνα ἀπὸ τοῦ κατὰ τὴν εἰκόνα· νῦν δὲ ὁ Ἰησοῦς μετὰ τὰ προεξετασθέντα μαρτύρια Ἰωάννου περὶ αὐτοῦ αὐτὸς βλέπεται ὑπὸ τοῦ βαπτιστοῦ ἐρχόμενος πρὸς αὐτόν. ### English translation (Claude) Earlier, as soon as she conceived him, the mother of Jesus visited the mother of John, who was also pregnant, when the one being formed gives the one being formed a more exact formation, making him conformed to his glory, so that because of the likeness of form John was suspected to be the Christ, and Jesus was thought to be John risen from the dead by those who do not distinguish the image from what is according to the image. But now Jesus, after John's testimonies about him examined above, is himself seen by the Baptist coming toward him. ### Scripture references - Luke 1:39–41: allusion, high confidence - Phil 3:21: allusion, medium confidence - Luke 3:15: allusion, high confidence - Matt 14:2: allusion, high confidence ### Translation notes - The allusions are Luke 1:39–41, Phil 3:21, Luke 3:15, and Matt 14:2. ### Citation (SBL) Origen, Comm. Jo. 6.252 (Preuschen 4:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-252). ## Commentary on John 6.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-253 - Source: Preuschen 4:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the Visitation John heard, and now he sees; one first hears of higher things, then sees them. ### Greek text παρατηρητέον δὲ ὅτι ἐκεῖ μὲν διὰ τὴν τοῦ Μαρίας ἀσπασμοῦ φωνὴν ἐληλυθυῖαν εἰς τὰ ὠτα τῆς Ἐλισάβετ, σκιρτᾷ τὸ βρέφος Ἰωάννης ἐν τῇ κοιλίᾳ τῆς μητρός, τότε, ὡς ἀπὸ τῆς φωνῆς, λαμβανούσης πνεῦμα ἅγιον· »Ἐγένετο »φησίν, ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ »Ἐλισάβετ καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν«· ἐνθάδε· »Βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει· Ἴδε »ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«· ἀκοῇ δὲ τῇ περὶ τῶν κρειττόνων πρότερόν τις παιδεύεται καὶ μετὰ ταῦτα αὐτόπτης αὐτῶν γίνεται. ### English translation (Claude) It must be observed that there, because the voice of Mary's greeting reached Elizabeth's ears, the infant John leaps in his mother's womb, she then receiving the Holy Spirit as from the voice. “It came about,” it says, “when Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit and cried out with a loud cry and said.” Here: “John sees Jesus coming toward him and says, Behold the Lamb of God who takes away the sin of the world.” For one is first taught about the greater things by hearing, and afterwards becomes an eyewitness of them. ### Scripture references - Luke 1:41–42: quotation, high confidence - John 1:29: quotation, high confidence ### Translation notes - The quotations are Luke 1:41–42 and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 6.253 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-253). ## Commentary on John 6.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-254 - Source: Preuschen 4:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, the voice, was shaped by Jesus, the Word, even in the womb, as Elizabeth's loud cry shows. ### Greek text ὅτι μέντοι γε εἰς τὴν μόρφωσιν ὠφέληται ὁ Ἰωάννης ἀπὸ τοῦ ἔτι μορφουμένου, τοῦ κυρίου, † γενομένου ἐν τῇ μητρὶ πρὸς τὴν Ἐλισάβετ, τῷ κεκρατηκότι τῶν εἰρημένων περὶ τοῦ φωνὴν μὲν εἶναι τὸν Ἰωάννην, λόγον δὲ τὸν Ἰησοῦν δὴλον ἔσται· μεγάλη γὰρ φωνὴ γίνεται ἐν τῇ Ἐλισάβετ πληρωθείσῃ πνεύματος ἁγίου διὰ τὸν ἀσπασμὸν τῆς Μαρίας, ὡς αὐτὴ ἡ λέξις παρίστησιν οὕτως ἔχουσα· Καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ«, (δηλονότι ἡ »καὶ εἶπεν«. ### English translation (Claude) That John was, however, helped toward his formation by the Lord, who was still being formed, … having come in his mother to Elizabeth, will be clear to anyone who has grasped what was said about John being a voice and Jesus the Word. For a loud voice comes about in Elizabeth, filled with the Holy Spirit through Mary's greeting, as the wording itself shows: “And she cried out with a loud cry,” clearly the voice, “and said.” ### Scripture references - Luke 1:42: quotation, high confidence - John 1:23: allusion, medium confidence ### Translation notes - The text is corrupt at the dagger. The quotation is Luke 1:42; the allusion is John 1:23. ### Citation (SBL) Origen, Comm. Jo. 6.254 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-254). ## Commentary on John 6.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-255 - Source: Preuschen 4:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary's greeting filled John, and Elizabeth became his mouth and a prophetess. ### Greek text ἡ γὰρ φωνὴ τοῦ ἀσπασμοῦ τῆς Μαρίας γενομένη έν τοῖς ὠσὶν τῆς Ἐλισάβετ ἐπλήρωσεν τὸν Ἰωάννην ἑαυτῆς· διόπερ σκιρτᾷ ὁ Ἰωάννης καὶ οἱονεὶ στόμα τοῦ υἱοῦ καὶ προφῆτις ἡ μήτηρ γίνεται ἀναφωνοῦσα κραυγῇ μεγάλῃ καὶ λέγουσα· »Εὐλογημένη σὺ ἐν »γυναιξὶν καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου«. ### English translation (Claude) For the voice of Mary's greeting, coming into Elizabeth's ears, filled the John within her. That is why John leaps and his mother becomes, as it were, the mouth of her son and a prophetess, crying out with a loud cry and saying, “Blessed are you among women, and blessed is the fruit of your womb.” ### Scripture references - Luke 1:42: quotation, high confidence ### Translation notes - The quotation is Luke 1:42. ### Citation (SBL) Origen, Comm. Jo. 6.255 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-255). ## Commentary on John 6.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-256 - Source: Preuschen 4:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary visited Elizabeth so that the power of the child she carried might pass to John, and through him prophetic grace to his mother. ### Greek text ἤδη οὐν δύναται δῆλος ἠμῖν γίνεσθαι καὶ ἡ μετὰ σπουδῆς πορεία τῆς Μαρίας ἐις τὴν ὀρεινὴν καὶ ἡ ἔισοδος εἰς τὸν οἶκον Ζαχαρίου καὶ ὁ ἀσπασμός, ὃν ἀσπάζεται τὴν Ἐλισάβετ· ἵνα γὰρ μεταδῷ ἀφʼ ἡς ἔχει ἐξ οὑ συνεἰληφεν δυνάμεως τῷ Ἰωάννῃ ἔτι έν τῇ μήτρᾳ τυγχάνοντι τῆς μητρὸς ἡ Μαριὰμ καὶ αὐτῷ μεταδώσοντι τῇ μητρί, ἀφʼ ἧς ἔλαβεν χάριτος προφητικῆς, ταῦτα πάντα γίνεται. ### English translation (Claude) Now, then, it can become clear to us why Mary made her hurried journey into the hill country, entered the house of Zechariah, and greeted Elizabeth: all this happened so that Mary might impart to John, still in his mother's womb, from the power she had from the one she had conceived, and so that he might impart to his mother from the prophetic grace he had received. ### Scripture references - Luke 1:39–40: allusion, high confidence ### Translation notes - The allusion is Luke 1:39–40. ### Citation (SBL) Origen, Comm. Jo. 6.256 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-256). ## Commentary on John 6.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-257 - Source: Preuschen 4:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After John's three testimonies, “the next day” symbolizes his progress: now he not only knows but sees Jesus coming. ### Greek text καὶ εὐλογώτατά γε ἐν τῇ ὀρεινῇ αἱ τοιαῦται οἰκονομίαι ἐπιτελοῦνται, οὐδενὸς μεγάλου χωρουμένου ὑπὸ τῶν διὰ τὴν ταπεινότητα κοιλάδων κληθησομένων. καὶ ἐνθάδε ὑπὸ μετὰ τὰς Ἰωάννου μαρτυρίας, πρώτην μὲν τὴν ὑπὸ κεκραγότος λεγομένην καὶ θεολογοῦντος, δευτέραν δὲ πρὸς τοὺς ἱερεῖς καὶ Λευ·ίτας τοὺς ἀπὸ Ἱεροσολύμων ὑπὸ Ἰουδαίων ἀπεσταλμένους, καὶ τρίτην τὴν πρὸς τοὺς ἐκ τῶν Φαρισαίων πικρότερον ἐρωτήσαντας, Ἰησοῦς ἤδη βλέπεται ὑπὸ τοῦ μαρτυρήσαντος, ἐρχόμενος πρὸς αὐτὸν ἔτι προκόπτοντα καὶ βελτίονα γινόμενον· ἡς προκοπῆς καὶ βελτιώσεως σύμβολον ἡ ὠνομασμένη αὔριον· οἱονεὶ γὰρ ἐν ἑξῆς φωτισμῷ καὶ δευτέρᾳ ἡμέρᾳ παρὰ τὰ πρότερον ὁ Ἰησοῦς ἔρχεται, οὐ μόνον γινωσκόμενος ὡς μέσος ἑστηκὼς καὶ τῶν οὐκ εἰδότων, ἀλλʼ ἤδη καὶ ὁρώμενος ἤκων τῷ ταῦτα πρότερον ἀποφηναμένῳ. ### English translation (Claude) And very reasonably such dispensations are carried out in the hill country, since nothing great is received by those who, because of their lowness, will be called valleys. And here, after John's testimonies (the first spoken by one crying out and speaking of God, the second to the priests and Levites sent from Jerusalem by the Jews, and the third to those of the Pharisees who questioned him more bitterly), Jesus is now seen by the one who bore witness, coming to him while he is still advancing and growing better. The symbol of this advance and improvement is the day named “the next day.” For as in a following illumination and a second day beyond the former, Jesus comes, not only known as standing in the midst even of those who do not know him, but now also seen arriving by the one who earlier declared these things. ### Scripture references - Luke 3:5: allusion, medium confidence - John 1:19: allusion, high confidence - John 1:24: allusion, high confidence - John 1:26: allusion, high confidence ### Translation notes - The allusions are Luke 3:5 and John 1:15, 19, 24–26. ### Citation (SBL) Origen, Comm. Jo. 6.257 (Preuschen 4:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-257). ## Commentary on John 6.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-258 - Source: Preuschen 4:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's Gospel counts the days: testimonies, Jesus' coming, John pointing out the Lamb, the call of Philip. ### Greek text πρώτῃ οὖν ἡμέρᾳ αἱ μαρτυρίαι γίνονται, καὶ δευτέρᾳ Ἰησοῦς πρὸς Ἰωάννην ἔρχεται· τρίτῃ δὲ ἑστὼς ὁ Ἰωάννης μετὰ δύο μαθητῶν, ἐνιδὼν Ἰησοῦ περιπατοῦντι εἰπὼν τὸ »Ἴδε ὁ ἀμνὸς τοῦ προτρέπει τοὺς παρόντας ἀκολουθῆσαι τῷ υἱῷ τοῦ θεοῦ. καὶ τετάρτῃ θελήσας ἐξελθεῖν εἰς τὴν Γαλιλαίαν ὁ ἐξελθὼν ζητῆσαι τὸ ἀπολωλὸς »εὑρίσκει Φίλιππον καὶ λέγει »αὐτῷ· ### English translation (Claude) On the first day, then, the testimonies are given, and on the second Jesus comes to John. On the third John, standing with two disciples and looking at Jesus as he walked, says, “Behold the Lamb of God,” and urges those present to follow the Son of God. And on the fourth, wishing to go out into Galilee, he who came out to seek what was lost “finds Philip and says to him, ### Scripture references - John 1:35–36: quotation, high confidence - John 1:43: quotation, high confidence - Luke 19:10: allusion, high confidence ### Translation notes - The quotations are John 1:36 and 1:43; the allusion is Luke 19:10. ### Citation (SBL) Origen, Comm. Jo. 6.258 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-258). ## Commentary on John 6.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-259 - Source: Preuschen 4:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sixth day brings the wedding at Cana; the greater coming to the lesser teaches humility and readiness to help. ### Greek text Ἀκολούθει μοι« τρίτῃ δὲ ἀπὸ τῆς τετάρτης, ἥτις ἐστὶν ἕκτη τῶν ἀρχῆθεν ἡμῖν κατειλεγμένων, ὁ γάμος γίνεται ἐν Κανᾷ τῆς Γαλιλαίας, περὶ οὗ εἰσόμεθα γενόμενοι κατὰ τὸν τόπον. παρατηρητέον δὲ καὶ τοῦτο, ὅτι ἡ διαφέρουσα Μαρία πρὸς τὴν ὑποδεεστέραν Ἐλισάβετ ἔρχεται καὶ ὁ υἱὸς τοῦ θεοῦ πρὸς τὸν βαπτιστήν, διʼ ὧν εἰς τὸ ἄοκνον πρὸς τὸ ὠφελεῖν τοὺς ἥττονας καὶ μετριότητα ὠφελούμεθα. ### English translation (Claude) Follow me.” And on the third day from the fourth, which is the sixth of those we have listed from the beginning, the wedding takes place in Cana of Galilee, about which we shall learn when we come to the passage. This too must be observed: the superior Mary comes to the inferior Elizabeth, and the Son of God to the Baptist; by which we are helped toward readiness to benefit those who are lesser, and toward modesty. ### Scripture references - John 1:43: quotation, high confidence - John 2:1: allusion, high confidence ### Translation notes - The quotation is John 1:43; the allusion is John 2:1. ### Citation (SBL) Origen, Comm. Jo. 6.259 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-259). ## Commentary on John 6.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-260 - Source: Preuschen 4:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew says Jesus came from Galilee to be baptized. ### Greek text Ἐπεὶ δὲ παρὰ τῷ μαθητῇ Ἰωάννῃ πόθεν πρὸς τὸν βαπτιστὴν ὁ σωτὴρ ἔρχεται οὐ λέγεται, τοῦτο μανθάνομεν ἀπὸ τῶν Ματθαίου γράψαντος· »Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλι- »λαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βαπτισθῆναι ὑπʼ αὐ- »τοῦ«. ### English translation (Claude) Since in the disciple John it is not said from where the Savior comes to the Baptist, we learn this from what Matthew wrote: “Then Jesus comes from Galilee to the Jordan to John, to be baptized by him.” ### Scripture references - Matt 3:13: quotation, high confidence ### Translation notes - The quotation is Matt 3:13. ### Citation (SBL) Origen, Comm. Jo. 6.260 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-260). ## Commentary on John 6.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-261 - Source: Preuschen 4:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark names Nazareth; Luke omits the place. ### Greek text ὁ δὲ Μάρκος καὶ τὸν τόπον τῆς Γαλιλαίας προσέθηκεν εἰπών· Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις, ἠλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου( Λουκᾶς δὲ τὸν μὲν τόπον ἀπεσιώπησεν, ὅθεν Ἰησοῦς ἔρχεται, ### English translation (Claude) Mark added also the place in Galilee, saying: “And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” Luke passed over in silence the place from which Jesus comes, ### Scripture references - Mark 1:9: quotation, high confidence ### Translation notes - The quotation is Mark 1:9. ### Citation (SBL) Origen, Comm. Jo. 6.261 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-261). ## Commentary on John 6.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-262 - Source: Preuschen 4:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke alone adds that Jesus was praying when heaven opened and the Spirit came down. ### Greek text παραχωρήσας τοῖς εἰρηκόσιν τὸν λόγον, ὅπερ δὲ ἀπʼ ἐκείνων οὐ μεμαθήκαμεν αὐτὸς ἡμᾶς διδάσκει, ὡς ἄρα μετὰ τὸ βάπτισμα αὐτῷ προσευχομένῳ ἀνεῴχθη ὁ οὐρανός, καὶ κατέβη τὸ ἅγιον πνεῦμα σωματικῷ εἴδει ὡς περιστερά. ### English translation (Claude) leaving that to those who had already told it; but what we have not learned from them he himself teaches us: that after the baptism, while he was praying, heaven was opened, and the Holy Spirit came down in bodily form like a dove. ### Scripture references - Luke 3:21–22: allusion, high confidence ### Translation notes - The allusion is Luke 3:21–22. ### Citation (SBL) Origen, Comm. Jo. 6.262 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-262). ## Commentary on John 6.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-263 - Source: Preuschen 4:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew records John's protest and Jesus' reply; the next verse is “Behold the Lamb of God.” ### Greek text πάλιν τὸ Ἰωάννην διακεκωλυκέναι τὸν κύριον λέγοντα τῷ σωτῆρι· »Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ »ἔρχῃ πρός με;« τῷ Ματθαίῳ εἰρηκότι οὐδεὶς προσέθηκεν, ἕνα μὴ ταὐτολογῶσιν. καὶ τὸ ὑπὸ τοῦ κυρίου δὲ πρὸς αὐτὸν εἰρημένον· »Αφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην« μόνος ἀνέγραψεν ὁ Ματθαῖος. Καὶ λέγει Ἴδε ὁ ἁμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν του κοσμου. ### English translation (Claude) Again, no one added to Matthew's account that John tried to prevent the Lord, saying to the Savior, “I need to be baptized by you, and do you come to me?”, so as not to repeat him. And the Lord's words to him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness,” Matthew alone recorded. [John 1:29:] “And he says, Behold the Lamb of God who takes away the sin of the world.” ### Scripture references - Matt 3:14–15: quotation, high confidence - John 1:29: quotation, high confidence ### Translation notes - The quotations are Matt 3:14–15 and John 1:29, the next lemma. ### Citation (SBL) Origen, Comm. Jo. 6.263 (Preuschen 4:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-263). ## Commentary on John 6.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-264 - Source: Preuschen 4:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the five sacrificial animals, why is Christ called a lamb? ### Greek text Πέντε ζῴων προσφερομένων ἐπὶ τὸ θυσιαστήριον, τριῶν μὲν χερσαίων πτηνῶν δὲ δύο, ἄξιόν μοι ζητεῖν φαίνεται τί δήποτε ὑπὸ τοῦ Ἰωάννου ὁ σωτὴρ »ἀμνὸς« λέγεται καὶ οὐδὲν τῶν λοιπῶν, ἀλλὰ καὶ ἐπὶ τῶν χερσαίων καθʼ ἕκαστον τριῶν ἡλικιῶν προσαγομένων, ἀπὸ τοῦ γένους τῶν προβάτων τὸν ἀμνὸν ὠνόμασεν· πέντε δὲ ζῷα ταῦτά ἐστιν· μόσχος, πρόβατον, αἴξ, τρυγών, περιστερά. ### English translation (Claude) Since five animals are offered on the altar, three land animals and two birds, it seems to me worth asking why the Savior is called “lamb” by John and none of the others, and, since among the land animals each is offered at three ages, why he named the lamb from the kind of the sheep. These five animals are: calf, sheep, goat, turtledove, dove. ### Scripture references - Lev 1:2: allusion, medium confidence ### Translation notes - The allusion is to the sacrificial laws of Lev 1–5. ### Citation (SBL) Origen, Comm. Jo. 6.264 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-264). ## Commentary on John 6.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-265 - Source: Preuschen 4:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To understand the sacrifices spiritually, one must ask what heavenly things they foreshadow, especially the lamb. ### Greek text καὶ τρεῖς ἡλικίαι ἑκάστου τῶν χερσαίων αὑται· μόσχος, βοῦς, μοσχάριον· κριός, ἀμνός, ἀρνίον· τράγος, αἴξ, ἕριφος πτηνῶν δέ, περιστερῶν μὲν ζεῦγος νεοσσῶν μόνοιν, τρυγόνων ζεῦγος τέλειον. ζητητέον οὖν τῷ βουλομένῳ ἀκριβῶς τὸν περὶ τῶν θυσιῶν πνευματικὸν καταλαβεῖν λόγον τίνων ἐπουρανίων ὑποδείγματι καὶ σκιᾷ ταῦτʼ ἐγίνετο, καὶ ἕκαστον τῶν ζῴων ἐπὶ τίνι νομοθετεῖ ὁ λόγος θύεσθαι· καὶ ἰδίᾳ συνακτέον τὰ περὶ τοῦ ἀμνοῦ. ### English translation (Claude) And these are the three ages of each land animal: calf, ox, young calf; ram, lamb, little lamb; he-goat, goat, kid. Of birds, a pair of young doves only, a pair of full-grown turtledoves. One who wishes to grasp exactly the spiritual meaning of the sacrifices must therefore inquire of what heavenly things these were a copy and shadow, and for what purpose the Word legislates that each of the animals be sacrificed; and must gather separately what concerns the lamb. ### Scripture references - Heb 8:5: allusion, high confidence ### Translation notes - The allusion is Heb 8:5. ### Citation (SBL) Origen, Comm. Jo. 6.265 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-265). ## Commentary on John 6.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-266 - Source: Preuschen 4:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrews teaches that the sacrifices are copies and shadows of heavenly realities. ### Greek text ὅτι δὲ ὁ περὶ τῶν θυσιῶν λόγος περί τινων οὐρανίων μυστηρίων νοεῖσθαι ὁφείλει φησί που ὁ ἀπόστολος· »Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων«· καὶ πάλιν· »Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς »τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ »ταύτας«. ### English translation (Claude) That the account of the sacrifices ought to be understood of certain heavenly mysteries the apostle says somewhere: “who serve a copy and shadow of the heavenly things”; and again: “It was necessary, then, for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these.” ### Scripture references - Heb 8:5: quotation, high confidence - Heb 9:23: quotation, high confidence ### Translation notes - The quotations are Heb 8:5 and 9:23. ### Citation (SBL) Origen, Comm. Jo. 6.266 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-266). ## Commentary on John 6.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-267 - Source: Preuschen 4:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the mature can uncover the spiritual truth of the law brought by Jesus Christ. ### Greek text τὸ δὲ καθʼ ἕν δυνηθῆναι τούτων εὑρόντα ἐκλαβεῖν τὴν διὰ Ἰησοῦ Χριστοῦ γεγενημένην τοῦ πνευματικοῦ νόμου ἀλήθειαν, σφόδρα μεῖζον τυγχάνον τῆς ἀνθρωπινης φύσεως, οὐδενὸς ἄλλου ἔργον ἢ τοῦ τελείου ἐστίν, τοῦ »διὰ τὴν ἕξιν τὰ αἰσθητήραι γεγυμνα- »σμένα« ἔχοντος πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, δυναμένου ἀπὸ διαθέσεως ἀληθευούσης εἰπεῖν· »Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις«. καὶ ἀληθῶς ἐπὶ τούτων ἔστιν εἰπεῖν καὶ τῶν τούτοις παραπλησίων· »Ἣν οὐδεὶς τῶν ἀρχόντων τούτου τοῦ αἰῶνος ἔγνωκεν«. ### English translation (Claude) But to be able to find and draw out, one by one, the truth of the spiritual law that came about through Jesus Christ, a thing far greater than human nature, is the work of no one but the perfect, who has “senses trained by practice” to distinguish good and evil, able to say from a truthful disposition, “We speak wisdom among the perfect.” And truly of these things and things like them it is possible to say, “which none of the rulers of this age has known.” ### Scripture references - Heb 5:14: quotation, high confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - John 1:17: allusion, medium confidence ### Translation notes - The quotations are Heb 5:14, 1 Cor 2:6, and 1 Cor 2:8; the allusion is John 1:17. ### Citation (SBL) Origen, Comm. Jo. 6.267 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-267). ## Commentary on John 6.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-268 - Source: Preuschen 4:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lamb is the continual daily sacrifice, one in the morning and one in the evening. ### Greek text Πλὴν τὸν ἀμνὸν ἐν ταῖς θυσίαις τοῦ ἐνδελεχισμοῦ εὑρίσκομεν προσφερόμενον. οὕτω δὲ γέγραπται· Καὶ ταῦτά ἐστιν »ἂ ποιήσεις ἐπὶ τοῦ θυσιαστηρίου· ἀμνοὺς ἐνιαυσίους ἀμώμους δύο »τὴν ἡμέραν ἐπὶ τὸ θυσιαστήριον ἐνδελεχῶς, κάρπωμα ἐνδελεχισμοῦ. τὸν ἀμνὸν τὸν ἕνα ποιήσεις τὸ πρωί, καὶ τὸν ἀμνὸν τὸν δεύτερον ποιή- σεις τὸ δειλινόν. καὶ δέκατον σεμιδάλεως πεφυραμένης ἐν ἐλαίῳ κεκομ- »μένῳ τῷ τετάρτῳ τοῦ εἴν· ### English translation (Claude) However, we find the lamb offered in the continual sacrifices. It is written thus: “And these are what you shall offer on the altar: two unblemished yearling lambs a day on the altar continually, a continual whole offering. The one lamb you shall offer in the morning, and the second lamb you shall offer in the evening; and a tenth of fine flour mixed with a quarter of a hin of beaten oil, ### Scripture references - Exod 29:38–40: quotation, high confidence ### Translation notes - The quotation is Exod 29:38–40. ### Citation (SBL) Origen, Comm. Jo. 6.268 (Preuschen 4:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-268). ## Commentary on John 6.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-269 - Source: Preuschen 4:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The continual sacrifice, understood spiritually, is the Word himself. ### Greek text καὶ σπονδὴν τὸ τέταρτον τοῦ ἲν οἴνου »τῷ ἀμνῷ τῷ ἑνί. καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινὸν κατὰ τὴν θυσίαν τὴν πρώτην καὶ κατὰ τὴν σπονδὴν αὐτοῦ, ποιήσεις ὀσμὴν »εὐωδίας κάρπωμα κυρίῳ, θυσίαν ἐνδελεχισμοῦ εἰς τὰς γενεὰς ὑμῶν ἐπὶ θύραις τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι κυρίου, ἐν οἱς γνωσθή- »σομαί σοι ἐκεῖ ὥστε λαλῆσαί σοι. καὶ τάξομαι ἐκεῖ τοῖς υἱοῖς Ἰσραὴλ »καὶ ἁγιασθήσομαι ἐν δόξῃ μου καὶ ἁγιάσω τὴν σκηνὴν τοῦ μαρτυρίου«. ποία δὲ ἑτέρα θυσία δύναται ἐνδελεχισμοῦ εἶναι τῷ λογικῷ νοητὴ ἢ λόγος ἀκμάζων, ### English translation (Claude) and a drink offering of a quarter of a hin of wine, for the one lamb. And the second lamb you shall offer in the evening, according to the first sacrifice and its drink offering; you shall offer it as a fragrant aroma, a whole offering to the Lord, a continual sacrifice for your generations at the doors of the tent of witness before the Lord, where I will be known to you there, so as to speak to you. And I will appoint myself there for the sons of Israel, and I will be sanctified in my glory, and I will sanctify the tent of witness.” And what other continual sacrifice can be understood by a rational being than the Word in his prime, ### Scripture references - Exod 29:40–44: quotation, high confidence ### Translation notes - The quotation is Exod 29:40–44 (LXX). The word "hin" (ἲν), lost to an encoding error in the digital text, is supplied from the LXX of Exod 29:40. ### Citation (SBL) Origen, Comm. Jo. 6.269 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-269). ## Commentary on John 6.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-270 - Source: Preuschen 4:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The morning and evening lambs are the Word received at the soul's enlightenment and offered up at the end of contemplation, which the body does not allow to last. ### Greek text λόγος »ἀμνὸς« συμβολικῶς καλούμενος ἅμα τῷ φωτίζεσθαι τὴν ψυχὴν καταπεμπόμενος (αὕτη γὰρ ἂν εἴη ἡ ἑωθινὴ ἐνδελεχισμοῦ θυσία) καὶ πάλιν ἐπὶ τέλει τῆς τοῦ νοῦ ἐν τοῖς θειοτέροις διατριβῆς ἀναφερόμενος; οὐ γὰρ ἀεὶ δύναται διαρκεῖν τὸ εἶναι ἐν τοῖς κρείττοσιν, ὅσον κεκλήρωται ἡ ψυχὴ συνεζεῦχθαι τῷ γηίνῳ καὶ βαροῦντι σώματι. ### English translation (Claude) the Word symbolically called “lamb,” sent down as the soul begins to be enlightened (this would be the morning continual sacrifice), and offered up again at the end of the mind's dwelling on divine things? For remaining among the higher things cannot last always, as long as the soul is allotted to be yoked with the earthly and heavy body. ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): echo, medium confidence ### Translation notes - The allusion is Wis 9:15 (the body weighs down the soul). ### Citation (SBL) Origen, Comm. Jo. 6.270 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-270). ## Commentary on John 6.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-271 - Source: Preuschen 4:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Between morning and evening the priests offered other sacrifices, which also have spiritual meanings. ### Greek text ἐὰν δέ τις ζητῇ τί ἐν τοῖς μεταξὺ τῆς ἕω καὶ ἑσπέρας ποιήσει ὁ ἀγιος, μεταφερέτω ἀπὸ τῶν κατὰ τὴν λατρείαν τὸν λόγον, ἔπειτα καὶ έν τούτοις ἀκολουθείτω. καὶ γὰρ ἐκεῖ οἱ ἱερεῖς ἀρχὴν μὲν τῶν θυσιῶν προσφέρουσιν τὴν τοῦ ἐνδελεχισμοῦ, ἑξῆς δὲ πρὸ τῆς ἑσπερινῆς τοῦ ἐνδελεχισμοῦ τὰς κατὰ τὸν νόμον λοιπάς, οἷον περὶ πλημμελείας ἢ ἀκουσίων ἢ σωτηρίου ἢ εὐχῆς ἢ ζηλοτυπίας ἢ σαββάτου ἢ νουμηνίας καὶ τῶν λοιπῶν, ἂ μακρὸν ἂν εἴη ἐπὶ τοῦ παρόντος λέγειν. ### English translation (Claude) If anyone asks what the holy person will do between morning and evening, let him transfer the reasoning from what concerns the worship, and then follow it in these matters also. For there the priests first offer the continual sacrifice, and next, before the evening continual sacrifice, the other sacrifices according to the law, such as for trespass, or unwitting sins, or peace, or a vow, or jealousy, or the sabbath, or the new moon, and the rest, which it would take long to discuss at present. ### Scripture references - Num 28:9–11: allusion, medium confidence ### Translation notes - The allusions are to the sacrifices of Lev 3–7 and Num 5, 28. ### Citation (SBL) Origen, Comm. Jo. 6.271 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-271). ## Commentary on John 6.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-272 - Source: Preuschen 4:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our spiritual offering begins and ends with Christ, the Image, with other studies between. ### Greek text οὕτω τοίνυν καὶ ἡμεῖς ἀπὸ τοῦ περὶ τῆς εἰκόνος λόγου πεποιημένοι τὴν ἀρχὴν τῆς ἀναφορᾶς, ὅς ἐστιν ὁ χριστός, διαλαμβάνειν περὶ πολλῶν καὶ ὠφελιμωτάτων δυνησόμεθα. καὶ πάλιν ἐν τοῖς περὶ Χριστοῦ καταλήξαντες ἐπὶ τὴν οἱονεὶ ἑσπέραν φθάσομεν καὶ νύκτα, ἐρχόμενοι καὶ ἐπὶ τὰ σωματικά. ### English translation (Claude) So we too, having made the beginning of our offering from the account of the Image, who is Christ, will be able to discuss many very profitable things; and again, ending with things about Christ, we shall reach, as it were, evening and night, coming also to bodily things. ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - The allusion is Col 1:15 and 2 Cor 4:4. ### Citation (SBL) Origen, Comm. Jo. 6.272 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-272). ## Commentary on John 6.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-273 - Source: Preuschen 4:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, the Lamb is the man Jesus, led to slaughter as Isaiah and Jeremiah say. ### Greek text Ἐὰν δὲ τὸν λόγον ἐξετάζωμεν τὸν περὶ τοῦ δεικνυμένου Ἰησοῦ ὑπὸ τοῦ Ἰωάννου κατὰ τὸ »Οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ »ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«. ἱστάμενοι ἐπʼ αὐτὴν τὴν οἰκονομίαν τῆς σωματικῆς τοῦ υἱοῦ τοῦ θεοῦ εἰς τὸν τῶν ἀνθρώπων βίον ἐπι- δημίας, τὸν ἀμνὸν οὐκ ἄλλον τοῦ ἀνθρώπου ὑποληψόμεθα· οὗτος γὰρ »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ »κείραντος αὐτὸν ἄφωνος«, λέγων· »Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι«. ### English translation (Claude) If we examine the account of Jesus pointed out by John in “This is the Lamb of God who takes away the sin of the world,” taking our stand on the dispensation itself of the bodily sojourn of the Son of God in human life, we shall understand the lamb to be none other than the man. For he “was led as a sheep to the slaughter, and as a lamb before its shearer is silent,” saying, “I was like an innocent lamb led to be sacrificed.” ### Scripture references - John 1:29: quotation, high confidence - Isa 53:7: quotation, high confidence - Jer 11:19: quotation, high confidence ### Translation notes - The quotations are John 1:29, Isa 53:7, and Jer 11:19. ### Citation (SBL) Origen, Comm. Jo. 6.273 (Preuschen 4:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-273). ## Commentary on John 6.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-274 - Source: Preuschen 4:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slain Lamb became a purification for the whole world, buying us back with his blood from the one to whom our sins had sold us. ### Greek text διόπερ καὶ ἐν τῇ Ἀποκαλύψει ἀρνίον ὁρᾶται »ἑστηκὸς »ὡς ἐσφαγμένον«. οὑτος δὴ ὁ ἀμνὸς σφαγεὶς καθάρσιον γεγένηται κατά τινας ἀπορρήτους λόγους τοῦ ὅλου κόσμου, ὑπὲρ οὗ κατὰ τὴν τοῦ πατρὸς φιλανθρωπίαν καὶ τὴν σφαγὴν ἀνεδέξατο, ὠνούμενος τῷ ἑαυτοῦ αἵματι ἀπὸ τοῦ ταῖς ἁμαρτίαις ἡμᾶς πιπρασκομένους ἀγοράσαντος. ### English translation (Claude) That is why in the Revelation too a lamb is seen “standing as if slain.” This lamb, being slain, has become, according to certain secret reasons, a purification of the whole world, for which, according to the Father's love for humankind, he also accepted slaughter, purchasing us with his own blood from the one who had bought us when we were sold under sins. ### Scripture references - Rev 5:6: quotation, high confidence - 1 Pet 1:19: allusion, high confidence - 1 Cor 6:20: allusion, medium confidence - Rom 7:14: allusion, high confidence ### Translation notes - The quotation is Rev 5:6; the allusions are 1 Pet 1:19, 1 Cor 6:20, and Rom 7:14. ### Citation (SBL) Origen, Comm. Jo. 6.274 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-274). ## Commentary on John 6.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-275 - Source: Preuschen 4:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divine Word in Jesus was the high priest who offered the lamb, laying down his own life. ### Greek text ὁ δὲ προσαγαγὼν τοῦτον τὸν ἀμνὸν ἐπὶ τὴν θυσίαν ὁ ἐν τῷ ἀνθρώπῳ ἡν θεός, μέγας ἀρχιερεύς, ὅστις τοῦτο δηλοῖ διὰ τοῦ »Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυ- »τοῦ. ἐξουσίαν ἔχω θεῖναι *, καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν‘. ### English translation (Claude) And the one who brought this lamb to the sacrifice was the God who was in the man, the great high priest, who shows this by “No one takes my life from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again.” ### Scripture references - John 10:18: quotation, high confidence - Heb 4:14: allusion, high confidence ### Translation notes - "Life" renders ψυχή (also "soul"). The quotation is John 10:18; the allusion is Heb 4:14. ### Citation (SBL) Origen, Comm. Jo. 6.275 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-275). ## Commentary on John 6.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-276 - Source: Preuschen 4:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Akin to Christ's sacrifice are the martyrs' deaths, whom John saw at the heavenly altar. ### Greek text Καὶ ταύτῃ <τῇ> θυσίᾳ συγγενεῖς εἰσιν αἱ λοιπαί, σύμβολόν εἰσιν αἱ νομικαί. λοιπαὶ δὲ καὶ συγγενεῖς ταύτῃ τῇ θυσίᾳ θυσίαι αἱ ἐκχύσεις εἶναί μοι φαίνονται τοῦ τῶν γενναίων μαρτύρων αἵματος, οὐ μάτην ὁρωμένων ἑστάναι ὑπὸ τοῦ μαθητοῦ Ἰωάννου παρὰ τῷ οὐρανίῳ θυσιαστηρίῳ »Τίς δὲ σοφὸς καὶ συνήσει ταῦτα; ἢ »συνετὸς καὶ ἐπιγνώσεται αὐτά;« ### English translation (Claude) And akin to this sacrifice are the rest, of which the sacrifices of the law are a symbol. And the other sacrifices akin to this sacrifice seem to me to be the outpourings of the blood of the noble martyrs, whom the disciple John saw, not in vain, standing by the heavenly altar. “Who is wise, and will understand these things? Or prudent, and will know them?” ### Scripture references - Rev 6:9: allusion, high confidence - Hos 14:9 (14:10 LXX): quotation, high confidence ### Translation notes - The allusion is Rev 6:9; the quotation is Hos 14:9 (14:10 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.276 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-276). ## Commentary on John 6.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-277 - Source: Preuschen 4:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jephthah's daughter, who consented to be offered for her father's victory, helps us think about sacrifices that cleanse others. ### Greek text πρὸς δὲ τὸ θεωρητικώτερον κἂν ἐπὶ ποσὸν παραδέξασθαι τὸν περὶ τῶν τοιούτων θυσιῶν λόγον, καθαιρουσῶν τοὺς ὑπὲρ ὡν προσάγονται, κατανοητέον τὸν λόγον τῆς ὁλοκαυτουμένης θυγατρὸς Ἰεφθάε, διὰ ταύτην τὴν εὐχὴν τοὺς υἱοὺς Ἀμμών, ἡ συνηυδόκησεν καὶ ἡ ὁλοκαυτουμένη, λέγουσα πρὸς τὸν πατέρα εἰπόντα »Ἀνέῳξα τὸ στόμα μου κατὰ σοῦ πρὸς κύριον‘, »Καὶ εἰ ἀνέῳξας τὸ στόμα σου κατʼ ἐμοῦ πρὸς κύριον, ποίει τὴν »εὐχήν σου((. ### English translation (Claude) To accept to some extent, in a more contemplative way, the account of such sacrifices, which cleanse those for whom they are offered, one must consider the story of Jephthah's daughter, offered as a whole burnt offering, through whose vow [he conquered] the sons of Ammon; to which the one being offered consented, saying to her father, who said, “I have opened my mouth against you to the Lord,” “If you have opened your mouth against me to the Lord, perform your vow.” ### Scripture references - Judg 11:30–32: allusion, high confidence - Judg 11:35–36: quotation, high confidence ### Translation notes - The digital text is defective in the phrase about the Ammonites. The allusions and quotations are Judg 11:30–36. ### Citation (SBL) Origen, Comm. Jo. 6.277 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-277). ## Commentary on John 6.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-278 - Source: Preuschen 4:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such sacrifices look cruel; we must defend providence by admitting that God's judgments are beyond us. ### Greek text ἔμφασις μὲν οὖν πολλῆς ὠμότητος διὰ τούτων παρεισ x003E; ᾡ τοιαῦται ὑπὲρ σωτηρίας ἀνθρώπων ἐπιτελοῦνται θυσίαι. μεγαλοφυεστέρου δὲ νοῦ καὶ βλέποντος πρὸς τὸ τὰ λεγόμενα κατὰ τῆς προνοίας λύειν χρῄζομεν, ἕν ἅμα περὶ πάντων ὡς ἀπορρητοτέρων ὄντων καὶ ὑπὲρ ἀνθρωπίνην φύσιν ἀπολογώμεθα· Μεγάλαι γὰρ αἱ κρίσεις τοῦ θεοῦ καὶ δυσδιήγητοι· διὰ τοῦτο ἀπαί- »δευτοι ψυχαὶ ἐπλανήθησαν«. ### English translation (Claude) An appearance of great cruelty is introduced by these things, as though such sacrifices are performed for the salvation of human beings. We need a more lofty mind, one that looks to resolving what is said against providence, so that we may defend all these things together as being too secret for human nature: “For great are the judgments of God, and hard to describe; therefore uninstructed souls went astray.” ### Extrabiblical texts - Wis 17:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The digital text is garbled at the start ("appearance … introduced"). The quotation is Wis 17:1. ### Citation (SBL) Origen, Comm. Jo. 6.278 (Preuschen 4:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-278). ## Commentary on John 6.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-279 - Source: Preuschen 4:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans record people who gave their lives to end plagues, and Clement of Rome accepts these accounts. ### Greek text μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν ὅτι πολλοί τινες, λοιμικῶν ἐνσκηψάντων νοσημάτων, ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασιν. καὶ παραδέχεται ταῦθʼ οὕτως γεγονέναι οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος λέγοντος· »Μετὰ Κλήμεντος καὶ τῶν λοιπῶν »συνεργὼν μου, ὡν τὰ ὀνόματα ἐν βίβλῳ ζωῆς«. ### English translation (Claude) It is also attested among the nations that many, when pestilential diseases broke out, have given themselves up as victims for the common good. And the faithful Clement, attested by Paul when he says, “with Clement and the rest of my fellow workers, whose names are in the book of life,” accepts, not unreasonably trusting the histories, that these things so happened. ### Scripture references - Phil 4:3: quotation, high confidence ### Extrabiblical texts - 1 Clem. 55.1 (1 Clement): allusion, high confidence ### Translation notes - The reference is to 1 Clem. 55.1; the quotation is Phil 4:3, which Origen, as was common, takes to name the same Clement. ### Citation (SBL) Origen, Comm. Jo. 6.279 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-279). ## Commentary on John 6.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-280 - Source: Preuschen 4:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The command to endure torture rather than deny God in word may seem harsh, but it reflects the same hidden mystery. ### Greek text τὴν ὁμοίαν δὲ ἔχει ἀπέμφασιν παρὰ τῷ θέλοντι τῶν τοὺς πολλοὺς λανθανόντων μυστηρίων κατηγορεῖν καὶ τὰ περὶ τῶν μαρτύρων προστεταγμένα· εὐδοκοῦντος τοῦ θεοῦ μᾶλλον ἡμᾶς ἀναδέξασθαι πάσας χαλεπωτάτας αἰκίας ἐν τῷ ὁμολογεῖν αὐτοῦ τὴν θειότητα, ἤπερ ἀπαλλαγῆναι τῶν τοσούτων νομιζομένων κακῶν πρὸς βραχὺν χρόνον, λόγῳ συνπεριενεχθέντας τῷ θελήματι τῶν ἐχθρῶν τῆς ἀληθείας. ### English translation (Claude) In the eyes of one who wishes to accuse the mysteries hidden from the many, the commands concerning the martyrs have a similar appearance of absurdity: God being better pleased that we should undergo all the harshest tortures in confessing his divinity than that we should be freed from what are thought such great evils for a short time by going along in word with the will of the enemies of the truth. ### Citation (SBL) Origen, Comm. Jo. 6.280 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-280). ## Commentary on John 6.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-281 - Source: Preuschen 4:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyrs' deaths weaken the demonic powers and free many others from their burden. ### Greek text κατάλυσιν οὖν νομιστέον γίνεσθαι δυνάμεων κακοποιῶν διὰ τοῦ θανάτου τῶν ἁγίων μαρτύρων, οἷον τῆς ὑπομονῆς αὐτῶν καὶ τῆς ὁμολογίας τῆς μέχρι θανάτου καὶ τῆς εἰς τὸ εὐσεβὲς προθυμίας ἀμβλυνούσης τὸ ὀξὺ τῆς ἐκείνων κατὰ τοῦ πάσχοντος ἐπιβουλῆς, ὥστε ἀμβλυνομένης καὶ ἀτονησάσης τῆς δυνάμεως αὐτῶν καὶ ἑτέρους πλείονας τῶν νενικημένων ἀνίεσθαι ἐλευθερουμένους τοῦ βάρους, οὑ αἱ πονηραὶ δυνάμεις ἐπικείμεναι ἐφόρτιζον καὶ ἔβλαπτον. ### English translation (Claude) We must therefore believe that the death of the holy martyrs brings about the overthrow of evil-working powers, their endurance, their confession even to death, and their zeal for piety blunting the sharp edge of those powers' plot against the sufferer, so that, their power being blunted and weakened, many others of those who had been conquered are released, freed from the burden with which the wicked powers, pressing on them, loaded and harmed them. ### Citation (SBL) Origen, Comm. Jo. 6.281 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-281). ## Commentary on John 6.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-282 - Source: Preuschen 4:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like someone who kills a venomous snake and so protects many, the martyr's sacrifice disarms the hostile powers for others. ### Greek text ἀλλὰ καὶ οἱ παθόντες ἄν, μὴ ἀτονησάντων τῶν ἐνεργησάντων εἰς ἑτέρους τὰ χείρονα, οὐκέτι περιπέπτουσιν τῷ πάθει, νικήσαντος τοῦ τὴν τοιαύτην θυσίαν προσαγαγόντος τήνδε τὴν ἀντικειμένην δύναμιν, ὡς εἰ ἀπὸ μέρους ἐχρησάμην εἰκόνι χρησίμῳ πρὸς τὰ προκείμενα τοιαύτῃ· ὅτι ὁ ἀναιρῶν ἰοβόλον ἢ κατακοιμίζων ἐπῳδῇ ἢ δυνάμει τινὶ κενῶν αὐτὸ τοῦ ἰοῦ πολλοὺς εὐεργετεῖ τῶν ὕστερον πεισομένων τι ἀπʼ αὐτοῦ, εἰ μὴ ἀνῄρητο ἢ κατακεκοίμιστο ἢ τοῦ ἰοῦ κεκένωτο. ### English translation (Claude) But also those who would have suffered, if the powers that worked evil on others had not been weakened, no longer fall into the suffering, since the one who offered such a sacrifice has conquered this opposing power. It is as if I used, in part, an image such as this, useful for the matter in hand: one who kills a venomous creature, or lulls it to sleep with a charm, or by some power empties it of its venom, benefits many who would later have suffered something from it, had it not been killed or lulled to sleep or emptied of its venom. ### Citation (SBL) Origen, Comm. Jo. 6.282 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-282). ## Commentary on John 6.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-283 - Source: Preuschen 4:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As remedies from a dead snake may heal those it bit, the martyrs' deaths help many by a hidden power. ### Greek text εἰ δὲ καὶ τῶν δηχθέντων τινὶ φανερὸν γένοιτο περὶ τῆς ἐπὶ τῷ δηγματι βλάβης ἀπαλλαγῆς, εἰ ἐνατενίσαι ἀποθανόντι τῷ βλάψαντι, ἢ ἐπιβαίῃ νεκροῦ, ἢ ἐφάψαιτο τεθνηκότος, ἢ γεύσαιτο μέρους τοῦδε, γένοιτʼ ἂν καὶ τῷ προπεπονθότι ἴασις καὶ εὐεργεσία ἀπὸ τοῦ τὸ βλάψαν ἀνῃρηκότος. τοιοῦτόν τι δὴ νοητέον τῷ θανάτῳ τῶν εὐσεβεστάτων μαρτύρων γίνεσθαι, πολλῶν ἀφάτῳ τινὶ δυνάμει ὠφελουμένων ἀπὸ τοῦ θανάτου αὐτῶν. ### English translation (Claude) And if it should become known to one of those bitten how to be freed from the harm of the bite, if he should gaze at the dead creature that harmed him, or tread on the corpse, or touch the dead thing, or taste a part of it, healing and benefit would come even to one who had already suffered, from the one who killed the harmful thing. Something like this must be understood to happen through the death of the most pious martyrs, many being helped by an unspeakable power from their death. ### Citation (SBL) Origen, Comm. Jo. 6.283 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-283). ## Commentary on John 6.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-284 - Source: Preuschen 4:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If martyrs and self-sacrificing pagans help others, how much more the Lamb of God, who takes away the sin of the whole world. ### Greek text Προσδιετρίψαμεν δὲ ὑπὲρ τοῦ τὸ ἐξαίρετον ἰδεῖν τοῦ ὡς προβάτου ἐπὶ σφαγὴν ἀχθέντος καὶ ὡς ἀμνοῦ ἐνώπιον τοῦ κείραντος ἀφώνου, τῷ περὶ τῶν μαρτύρων λόγῳ καὶ τῷ ὑπὲρ τῶν τεθνηκότων διὰ λοιμικὰ καταστήματα διηγήματι. εἰ γὰρ τάδε μὲν ὑπὸ Ἑλλήνων οὐ μάτην ἱστόρηται, τάδε δὲ καλῶς περὶ τῶν εἴρηται περικαθαρμάτων τοῦ κόσμου γινομένων, καὶ »πάντων »περίψημα« λεγομένων διὰ ταῦτα τῶν ἀποστόλων, τί ὑποληπτέον καὶ πηλίκον περὶ τοῦ ἀμνοῦ τοῦ θεοῦ διὰ τοῦτο θυομένου, ἵνα ἄρῃ ἁμαρτίαν οὐκ ὀλίγων, ἀλλʼ ὅλου τοῦ κόσμου, ὑπὲρ οὗ καὶ πέπονθεν; ### English translation (Claude) We have dwelt on the account of the martyrs, and on the story of those who died on account of plagues, in order to see the preeminence of him who was “led as a sheep to the slaughter, and as a lamb before its shearer is silent.” For if these things are not recounted in vain by the Greeks, and if these things are rightly said about those who become the scapegoats of the world, the apostles being called “the offscouring of all things” for this reason, what, and how great, must we think of the Lamb of God, sacrificed for this purpose, to take away the sin not of a few but of the whole world, for which he also suffered? ### Scripture references - Isa 53:7: quotation, high confidence - 1 Cor 4:13: quotation, high confidence - John 1:29: allusion, high confidence ### Translation notes - The quotations are Isa 53:7 and 1 Cor 4:13 ("scapegoats" renders περικαθάρματα, used in the same verse). ### Citation (SBL) Origen, Comm. Jo. 6.284 (Preuschen 4:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-284). ## Commentary on John 6.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-285 - Source: Preuschen 4:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the propitiation for the whole world, who blotted out our debt with his blood and triumphed over the powers on the cross. ### Greek text κἂν γάρ »τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν »Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, »οὐκ † ἐπὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου«· ἐπεὶ σωτήρ ἐστιν πάντων ἀνθρώπων, μάλιστα πιστῶν« ὁ »ἐξαλείψας »τὸ καθʼ ἡμῶν χειρόγραφον« τῷ ἑαυτοῦ αἴματι καὶ ἄρας αὐτὸ ἐκ τοῦ μέσου, ἵνα μηδὲ ἴχνη κἂν ἀπαληλειμμένων τῶν ἁμαρτημάτων εὑρίσκηται, καὶ »προσηλώσας τῷ σταυρῷ«. ὃς »ἀπεκδυσάμενος τὰς ἀρχὰς καὶ »τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας« ἐν τῷ ξύλῳ. ### English translation (Claude) For even if “anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only but also for the whole world”; since he is “the Savior of all people, especially of believers,” he who “blotted out the handwriting that was against us” with his own blood and took it out of the way, so that not even a trace of the blotted-out sins might be found, and “nailed it to the cross”; who, “having stripped off the rulers and the authorities, made a public example of them, triumphing” on the tree. ### Scripture references - 1 John 2:1–2: quotation, high confidence - 1 Tim 4:10: quotation, high confidence - Col 2:14–15: quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The quotations are 1 John 2:1–2, 1 Tim 4:10, and Col 2:14–15. ### Citation (SBL) Origen, Comm. Jo. 6.285 (Preuschen 4:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-285). ## Commentary on John 6.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-286 - Source: Preuschen 4:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has conquered the world, freeing the nations from their former masters to serve him. ### Greek text καὶ θαρρεῖν γοῦν θλιβόμενοι ἐν τῷ κόσμῳ διδασκόμεθα, τὴν αἰτίαν τοῦ θαρρεῖν μανθάνοντες ταύτην εἶναι, τὸ νενικῆσθαι τὸν κόσμον καὶ δηλονότι ὑποτετάχθαι τῷ νικήσαντι αὐτόν. διὰ τοῦτο πάντα τὰ ἔθνη ἀνεθέντα ἀπὸ τῶν πρότερον ἐπικρατούντων δουλεύουσιν αὐτῷ, ὅτι »ἐρρύσατο πτωχὸν ἐκ δυνάστου« διὰ τοῦ ἰδίου πάθους »καὶ πένητα, »ᾧ οὐχ ὑπῆρχεν βοηθός«. ### English translation (Claude) And so we are taught to take courage when afflicted in the world, learning that the reason for courage is this: that the world has been conquered and clearly made subject to the one who conquered it. That is why all the nations, released from those who formerly ruled them, serve him, because through his own suffering “he rescued the poor from the mighty, and the needy who had no helper.” ### Scripture references - John 16:33: allusion, high confidence - Ps 72:12 (71:12 LXX): quotation, high confidence ### Translation notes - The allusion is John 16:33; the quotation is Ps 72:12 (71:12 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.286 (Preuschen 4:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-286). ## Commentary on John 6.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-287 - Source: Preuschen 4:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After his victory Christ needed a purification from the Father, which is why he told Mary not to touch him before he ascended. ### Greek text οὗτος δὴ ὁ σωτὴρ ταπεινώσας συκοφάντην διὰ τοῦ ἑαυτὸν τεταπεινωκέναι, συνπαραμένει τῷ νοητῷ ἡλίῳ πρὸ τῆς λαμπροτάτης ἐκκλησίας, τροπικώτερον σελήνης λεγομένης, τυγχάνων γενεῶν γενεαῖς. ἀνελὼν δὲ διὰ τοῦ πάθους τοὺς πολεμίους ὁ έν πολέμῳ δυνατὸς καὶ κραταιὸς κύριος καθαρσίου δεόμενος τοῦ ἀπὸ μόνου τοῦ πατρὸς αὐτῷ δοθῆναι ἐπὶ τοῖς ἀνδραγαθήμασιν δυναμένου, κωλύει αὐτοῦ ἅψασθαι τὴν Μαρίαν λέγων· »Μή μου ἅπτου, οὔπω »γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· ἀλλὰ πορεύου καὶ εἰπὲ τοῖς »ἀδελφοῖς μου· Πορεύομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν«. ### English translation (Claude) This Savior, having humbled the slanderer by humbling himself, endures with the spiritual sun before the most radiant church, figuratively called the moon, for generations of generations. And having destroyed the enemies through his suffering, the Lord mighty and strong in battle, needing a purification that only the Father could give him for his valiant deeds, prevents Mary from touching him, saying, “Do not touch me, for I have not yet ascended to the Father; but go and say to my brothers, I am going to my Father and your Father, to my God and your God.” ### Scripture references - Ps 72:4–5 (71:4-Ps LXX): allusion, high confidence - Ps 24:8 (23:8 LXX): allusion, high confidence - John 20:17: quotation, high confidence ### Translation notes - The allusions are Ps 72:4–5 (71:4–5 LXX) and Ps 24:8 (23:8 LXX); the quotation is John 20:17. ### Citation (SBL) Origen, Comm. Jo. 6.287 (Preuschen 4:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-287). ## Commentary on John 6.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-288 - Source: Preuschen 4:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Christ ascends in triumph with his risen body, the powers ask who he is, and his escort bids the heavenly gates open. ### Greek text Ὅτε δὲ πορεύεται νικηφόρος καὶ τροπαιοφόρος μετὰ τοῦ ἐκ νεκρῶν ἀναστάντος σώματος πῶς γὰρ ἄλλως δεῖ νοεῖν τὸ »Οὔπω »ἀναβέβηκα πρὸς τὸν πατέρα μου;« καὶ τὸ » Πορεύομαι δὲ πρὸς τὸν »πατέρα μου«;) τότε αἱ μέν τινες λέγουσιν δυνάμεις· »Τίς οὗτος ὁ »παραγενόμενος ἐξ Ἐδώμ, ἐρύθημα ἱματίων ἐκ Βοσόρ, οὕτως ὡραῖος;« οἱ δὲ προπέμποντες αὐτὸν τοῖς ἐπὶ τῶν οὐρανίων πυλῶν τεταγμένοις φασὶν τὸ » Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης«. ### English translation (Claude) And when he goes up victorious and bearing the trophies, with the body that rose from the dead (for how else must we understand “I have not yet ascended to my Father” and “I am going to my Father”?), then certain powers say, “Who is this who comes from Edom, with crimson garments from Bozrah, so beautiful?” And those escorting him say to those appointed over the heavenly gates, “Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall come in.” ### Scripture references - John 20:17: quotation, high confidence - Isa 63:1: quotation, high confidence - Ps 24:7 (23:7 LXX): quotation, high confidence ### Translation notes - The quotations are John 20:17, Isa 63:1, and Ps 24:7 (23:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.288 (Preuschen 4:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-288). ## Commentary on John 6.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-289 - Source: Preuschen 4:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The powers ask why his garments are red, and he answers that he has crushed his enemies. ### Greek text ἔτι δὲ πυνθάνονται οἱονεί, εἰ δεῖ οὕτως εἰπεῖν, ᾑμαγμένην αὐτοῦ βλέποντες τὴν δεξιὰν καὶ πεπληρωμένον τῶν ἀπὸ τῆς ἀριστείας ἔργων· »Διὰ τί σου »ἐρυθρὰ τὰ ἱμάτια, καὶ τὰ ἐνδύματά σου ὡς ἀποπάτημα ληνοῦ πλή- ρους καταπεπατημένης;« ὅτε καὶ ἀποκρίνεται· »Κατέθηλασα αὐτούς«. ### English translation (Claude) And they ask further, seeing, so to speak, his right hand bloodied and full of the works of his valor: “Why are your garments red, and your clothing like what is trodden in a full winepress?” Then he answers, “I have crushed them.” ### Scripture references - Isa 63:2–3: quotation, high confidence ### Translation notes - The quotations are Isa 63:2–3 (LXX). ### Citation (SBL) Origen, Comm. Jo. 6.289 (Preuschen 4:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-289). ## Commentary on John 6.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-290 - Source: Preuschen 4:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After bearing the world's sin, Christ needed to wash his robe, perhaps a baptism greater than any known to us. ### Greek text ἀληθῶς γὰρ ἐπὶ τούτοις δεδέηται τοῦ πλύναι »ἐν οἴνῳ τὴν στολὴν »αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ«. τὰς γὰρ ἀσθενείας ἡμῶν λαβὼν καὶ τὰς νόσους βαστάξας, παντός τε τοῦ κόσμου ἄρας τὴν ἁμαρτίαν καὶ τοὺς τοσούτους εὐεργετήσας, τάχα τότε βάπτισμα εἴληφεν τὸ παντὸς τοῦ ὑπονοηθέντος ὂν παρὰ τοῖς ἀνθρώποις μεῖζον, περὶ οὗ οἶμαι αὐτὸν εἰρηκέναι· Βάπτισμα δὲ »ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ;« ### English translation (Claude) For truly after these things he needed to wash “his robe in wine, and his garment in the blood of the grape.” For having taken our infirmities and borne our diseases, having taken away the sin of the whole world and benefited so many, perhaps he then received a baptism greater than any imagined among human beings, about which I think he said, “I have a baptism to be baptized with, and how I am constrained until it is accomplished!” ### Scripture references - Gen 49:11: quotation, high confidence - Matt 8:17: allusion, high confidence - Luke 12:50: quotation, high confidence ### Translation notes - The quotations are Gen 49:11 and Luke 12:50; the allusion is Matt 8:17 (Isa 53:4). ### Citation (SBL) Origen, Comm. Jo. 6.290 (Preuschen 4:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-290). ## Commentary on John 6.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-291 - Source: Preuschen 4:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If his death were his greatest baptism, why would he forbid Mary to touch him afterward? ### Greek text ἴνα γὰρ τολμηρότερον βασανίζων τὸν λόγον στῶ πρὸς τὰ ὑπὸ τῶν πλείστων ὑπονοούμενα, λεγέτωσαν ἡμῖν οἱ τὸ βάπτισμα τὸ μέγιστον, ὑπὲρ ὃ ἄλλο οὐκ ἕστι νοῆσαι βάπτισμα, νομίσαντες αὐτοῦ εἶναι τὸ μαρτύριον, τί δήποτε μετὰ τοῦτο λέγει τῇ Μαριάμ· »Μή μου ἅπτου«; ἐχρῆν γὰρ μᾶλλον ἑαυτὸν ἐμπαρέχειν τῇ ἁφῇ, ἅτε τὸ τέλειον βάπτισμα διὰ τοῦ μυστηρίου τοῦ πάθους εἰληφότα. ### English translation (Claude) For, testing the argument more boldly, to take a stand against what most people suppose, let those who think that his greatest baptism, beyond which no other baptism can be conceived, was his martyrdom tell us why after it he says to Mary, “Do not touch me.” For he ought rather to have offered himself to her touch, having received the perfect baptism through the mystery of the passion. ### Scripture references - John 20:17: quotation, high confidence ### Translation notes - The quotation is John 20:17. ### Citation (SBL) Origen, Comm. Jo. 6.291 (Preuschen 4:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-291). ## Commentary on John 6.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-292 - Source: Preuschen 4:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ ascended to be cleansed by the Father and came down with gifts: the tongues of fire and the protecting angels. ### Greek text Ἀλλʼ ἐπεί, ὡς προείπομεν, τὰ κατὰ τῶν ἀντικειμένων ἀνδραγαθήματα πεποιηκὼς ἐδεῖτο τοῦ πλύναι »ἐν οἴνῳ τὴν στολὴν »αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ«, ἀνῄει πρὸς τὸν γεωργὸν τῆς ἀληθινῆς ἀμπέλου πατέρα, ἴνʼ ἐκεῖ ἀποπλυνάμενος μετὰ τὸ ἀναβῆναι εἰς ὕψος, αἰχμαλωτεύσας τὴν αἰχμαλωσίαν, καταβῇ φέρων τὰ ποικίλα χαρίσματα, τὰς διαμεμερισμένας τοῖς ἀποστόλοις γλώσσας ὡσεὶ πυρὸς καὶ τοὺς παρεσομένους έν πάσῃ πράξει ἁγίους ἀγγέλους καὶ ῥυσομένους αὐτούς. ### English translation (Claude) But since, as we said before, having performed his valiant deeds against the adversaries he needed to wash “his robe in wine and his garment in the blood of the grape,” he went up to the Father, the vinedresser of the true vine, so that, having washed there after ascending on high and leading captivity captive, he might come down bringing the varied gifts: the tongues as of fire distributed to the apostles, and the holy angels who would be present in every action and rescue them. ### Scripture references - Gen 49:11: quotation, high confidence - John 15:1: allusion, high confidence - Eph 4:8: allusion, high confidence - Acts 2:3: allusion, high confidence ### Translation notes - The quotation is Gen 49:11; the allusions are John 15:1, Eph 4:8 (Ps 68:18), and Acts 2:3. ### Citation (SBL) Origen, Comm. Jo. 6.292 (Preuschen 4:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-292). ## Commentary on John 6.293 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-293 - Source: Preuschen 4:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before this, the disciples were not yet cleansed enough for angels to be with them. ### Greek text πρὸ γὰρ τούτων τῶν οἰ κονομιῶν ἅτε μηδέπω κεκαθαρμένοι οὐκ ἐχώρουν ἀγγέλων παρʼ αὐτοῖς ἐπιδημίαν, τάχα οὐδʼ αὐτῶν βουλομένων πω τοῖς μὴ εὐτρεπισμένοις καὶ κεκαθαρμένοις ὑπὸ τοῦ Ἰησοῦ παρεἶναι. ### English translation (Claude) For before these dispensations, not yet being cleansed, they could not receive a sojourn of angels among them; perhaps the angels themselves did not yet wish to be present with those not prepared and cleansed by Jesus. ### Citation (SBL) Origen, Comm. Jo. 6.293 (Preuschen 4:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-293). ## Commentary on John 6.294 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-294 - Source: Preuschen 4:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus in his love ate with sinners, let a sinful woman wash his feet, and humbled himself to death for the ungodly. ### Greek text τῆς γὰρ Ἰησοῦ μόνου φιλανθρωπίας ἠν μετὰ ἁμαρτωλῶν καὶ τελωνῶν ἐσθίειν καὶ πίνειν, καὶ παρέχειν ἑαυτοῦ τοὺς πόδας τοῖς δακρύοις τῆς μετανοούσης ἁμαρτωλοῦ, καὶ μέχρι θανάτου καταβαίνειν ὑπὲρ ἀσεβῶν, οὐχ ἁρπαγμὸν ἡγουμένου τὸ εἶναι ἵσα θεῷ, καὶ κενοῦν ἑαυτὸν τὴν τοῦ δούλου λαμβάνοντος μορφήν. ### English translation (Claude) For it belonged to the love for humankind of Jesus alone to eat and drink with sinners and tax collectors, to offer his feet to the tears of the repentant sinful woman, and to go down even to death for the ungodly, not counting equality with God a thing to be grasped, and emptying himself, taking the form of a servant. ### Scripture references - Matt 9:11: allusion, high confidence - Luke 7:38: allusion, high confidence - Rom 5:6: allusion, high confidence - Phil 2:6–8: allusion, high confidence ### Translation notes - The allusions are Matt 9:11, Luke 7:38, Rom 5:6, and Phil 2:6–8. ### Citation (SBL) Origen, Comm. Jo. 6.294 (Preuschen 4:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-294). ## Commentary on John 6.295 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-295 - Source: Preuschen 4:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did the Father's will, as the image of his goodness, reconciling the world step by step until all his enemies are subdued. ### Greek text ταῦτα δὲ πάντα ἐπιτελῶν μᾶλλον τὸ θέλημα τοῦ πατρὸς τοῦ παραδόντος αὐτὸν ὑπὲρ ἀσεβῶν ἐπετέλει ἤπερ τὸ ἑαυτοῦ· ὁ μὲν γὰρ πατὴρ ἀγαθός, ὁ δὲ σωτὴρ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. πάντα δὲ τὸν κόσμον εὐεργετῶν, ἐπεὶ θεὸς ἐν Χριστῷ κόσμον καταλλάσσει ἑαυτῷ, πρότερον διὰ τὴν κακίαν ἐχθρὸν γεγενημένον, ὁδῷ καὶ τάξει τὰ εὐεργετούμενα εὐεργετεῖ, οὐκ ἀθρόως λαμβάνων ὑποπόδιον τῶν ποδῶν πάντας τοὺς ἐχθρούς· λέγει γὰρ αὐτῷ ὁ πατὴρ τῷ κυρίῳ ἑκάστου ἡμῶν· »Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ »τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. ### English translation (Claude) And in doing all these things he was fulfilling the will of the Father, who handed him over for the ungodly, rather than his own; for the Father is good, and the Savior is the image of his goodness. And benefiting the whole world, since God in Christ is reconciling to himself the world, which had formerly become an enemy through wickedness, he benefits those he benefits in due way and order, not taking all his enemies at once as the footstool of his feet. For the Father says to him, the Lord of each of us: “Sit at my right hand, until I make your enemies the footstool of your feet.” ### Scripture references - Rom 8:32: allusion, medium confidence - 2 Cor 5:19: allusion, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The allusions are Rom 8:32, Wis 7:26 ("image of his goodness"), and 2 Cor 5:19; the quotation is Ps 110:1 (109:1 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.295 (Preuschen 4:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-295). ## Commentary on John 6.296 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-296 - Source: Preuschen 4:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When all things, even death, are subjected to Christ and he to the Father, we see how the Lamb takes away the world's sin. ### Greek text καὶ ταῦτα γίνεται ἕως ὁ ἔσχατος ἐχθρός, ὁ θάνατος, ὑπʼ αὐτοῦ καταργηθῇ. ἐὰν δὲ τὸ ὑποτάσσεσθαι τῷ χριστῷ νοήσωμεν ὅ τί ποτʼ ἔστιν μάλιστʼ ἐκ τοῦ »Ὅταν δὲ αὐτῷ † πάντα ὑποταγῇ, τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται »τῷ ὑποτάξαντι αὐτῷ † πάντα«, ἀξίως τῆς ἀγαθότητος τοῦ τῶν ὅλων θεοῦ νοήσωμεν τὸν ἀμνὸν τοῦ θεοῦ αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου. ### English translation (Claude) And this goes on until the last enemy, death, is abolished by him. And if we understand what being subject to Christ is, above all from “When all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him,” we shall understand, in a way worthy of the goodness of the God of the universe, the Lamb of God who takes away the sin of the world. ### Scripture references - 1 Cor 15:26: allusion, high confidence - 1 Cor 15:28: quotation, high confidence - John 1:29: quotation, high confidence ### Translation notes - The text is marked corrupt (daggers) within the quotation, but the sense is clear. The quotations are 1 Cor 15:26, 28 and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 6.296 (Preuschen 4:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-296). ## Commentary on John 6.297 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-297 - Source: Preuschen 4:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deep-rooted sin is taken away only through painful purification by the Word, sharper than a sword and hotter than fire. ### Greek text Οὐ πάντων δὲ ἡ ἁμαρτία ὑπὸ τοῦ ἀμνοῦ αἴρεται, μὴ ἀλγούντων μηδὲ βασανιζομένων ἕως ἀρθῇ. ἄκανθαι γὰρ οὐ μόνον ἐνσπαρεῖσαι ἀλλὰ καὶ ἐπιπολὺ ῥιζωθεῖ ἐν ταῖς χερσὶν παντὸς διὰ τὴν κακίαν μεθυσθέντος καὶ τὸ νήφειν ἀπολωλεκότος κατὰ τὸ ἐν Παροιμίαις εἰρημένον· »Ἄκανθαι φύονται έν χειρὶ τοῦ μεθύσου», ὅσον πόνον ἐνεργάσονται τῷ τὰ τοιαῦτα φυτὰ εἰς τὸ ἑαυτοῦ σῶμα τῆς ψυχῆς παραδεξαμένῳ τί δεῖ καὶ λέγειν; κατατμηθῆναι γαρ ὑπὸ τοῦ τομωτέρου πάσης μαχαίρας διστόμου λόγου ζῶντος θεοῦ καὶ ἐνεργοῦς καὶ καυστικωτέρου παντὸς πυρὸς ἀνάγκη τὸν ἐπὶ τοσοῦτον εἰς βάθος τῆς ἑαυτοῦ ψυχῆς τὴν κακίαν χωρήσαντα, ὡς γενέσθαι αὐτὸν γῆν ἀκανθοφόρον. ### English translation (Claude) But the sin of all is not taken away by the Lamb without their suffering pain and torment until it is taken away. For thorns, not only sown but deeply rooted in the hands of everyone drunk with wickedness who has lost sobriety, according to the saying in Proverbs, “Thorns grow in the hand of the drunkard”: what need is there even to say how much pain they will cause one who has received such plants into the body of his soul? For one who has let wickedness go so deep into his soul that he has become thorn-bearing ground must be cut by the living Word of God, active, sharper than any two-edged sword, and more burning than any fire. ### Scripture references - Prov 26:9: quotation, high confidence - Heb 4:12: allusion, high confidence - Heb 6:8: allusion, medium confidence ### Translation notes - The quotation is Prov 26:9 (LXX); the allusions are Heb 4:12 and Heb 6:8. ### Citation (SBL) Origen, Comm. Jo. 6.297 (Preuschen 4:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-297). ## Commentary on John 6.298 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-298 - Source: Preuschen 4:166–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's fire burns only the thorns of sin; the Lamb takes away sin in many ways, some hidden from most people. ### Greek text καὶ δεήσει ἐπὶ τὴν τοιαύτην ψυχὴν πεμφθῆναι τὸ εὑρίσκον τὰς ἀκάνθας πῦρ, καὶ μέχρι αὐτῶν στησόμενον διὰ τὴν ἑαυτοῦ θειότητα καὶ οὐ προσεμπρῆσον ἅλωνας ἢ στάχυας πεδίων. τοῦ αἴροντος δὲ τὴν ἁμαρτίαν τοῦ κόσμου ἀμνοῦ διὰ σφαγῆς ἀρχομένου ὁδοὶ τυγχάνουσιν πλείονες, ὡν αἱ μὲν σαφεῖς εἶναι τοῖς πολλοῖς δύνανται, αἱ δὲ τοὺς τοσούτους λανθάνουσαι τοῖς τῆς θείας σοφίας ἀξιουμένοις, οἷς μόνοις εἰσὶν γνώριμοι. ### English translation (Claude) And upon such a soul must be sent the fire that finds the thorns, which by its own divinity will stop at them and not also burn threshing floors or ears of grain in the fields. And the Lamb who takes away the sin of the world, beginning through his slaughter, has many ways, some of which can be clear to the many, while others, hidden from most, are known only to those deemed worthy of divine wisdom. ### Scripture references - Exod 22:6 (22:5 LXX): allusion, high confidence ### Translation notes - The allusion is Exod 22:6 (22:5 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.298 (Preuschen 4:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-298). ## Commentary on John 6.299 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-299 - Source: Preuschen 4:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among the ways to faith and forgiveness are suffering, sickness, and even evil spirits; who knows what follows after this life? ### Greek text τί γὰρ δεῖ λέγειν, διʼ ὅσων ὁδῶν τις ἐπὶ τὸ πιστεύειν ἔρχεται ἐν ἀνθρώποις, ἔτι ἐν τῷ τοιούτῳ σώματι παρὸν ἑκάστῳ καθʼ αὑτὸν ἐπισκοπεῖν; πλὴν μία τῶν ὁδῶν ἐστιν τοῦ πιστεύειν καὶ αἴρεσθαι τὴν ἁμαρτίαν διὰ μαστίγων καὶ πνευμάτων πονηρῶν καὶ νόσων χαλεπωτάτων καὶ μαλακιῶν ἐπιπονωτάτων. τίς οὖν οἶδεν καὶ τὰ μετὰ ταῦτα; ### English translation (Claude) For why need I say by how many ways one comes to believe among human beings, when each can consider it for himself while still in such a body? But one of the ways of believing and having sin taken away is through scourges, evil spirits, most grievous diseases, and most painful illnesses. Who, then, knows also what comes after these? ### Citation (SBL) Origen, Comm. Jo. 6.299 (Preuschen 4:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-299). ## Commentary on John 6.300 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-300 - Source: Preuschen 4:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing that God disciplines everyone in love, we should live so as not to need painful correction. ### Greek text ἀναγκαῖον δὲ ἠν ὑπὲρ τοῦ μὴ ἀναιρεθῆναι τὸν δοκοῦντα τῇ ἐξετάσει τοῦ λόγου παρακολουθεῖν τοῦ λέγοντος· »Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«· ἐπιπλεῖον περὶ τούτων διαλαβεὶν, ἱν εἰδότες ὅτι καὶ θυμῷ θεοῦ ἔστιν ἐλεγχθῆναι καὶ ὀργῇ θεοῦ παιδευθῆναι, διὰ τὸ εἰς ὑπερβολὴν φιλάνθρωπον οὐδένα πάντη ἀνέλεγκτον καὶ ἀπαίδευτον ἐῶντος, πάντα ποιήσωμεν εἰς τὸ μὴ δεηθῆναι ἐλέγχων καὶ τῆς διὰ τῶν ἐπιπονωτάτων παιδείας. ### English translation (Claude) It was necessary to discuss these things at greater length, so that one who seems to follow the examination of the words “Behold the Lamb of God who takes away the sin of the world” might not be destroyed; so that, knowing that it is possible to be rebuked in God's wrath and chastened in God's anger, since in his surpassing love for humankind he leaves no one wholly unrebuked and unchastened, we may do everything so as not to need rebukes and discipline through most painful things. ### Scripture references - John 1:29: quotation, high confidence - Ps 6:1 (6:2 LXX): allusion, high confidence - Ps 38:1 (37:2 LXX): allusion, medium confidence ### Translation notes - The quotation is John 1:29; the allusion is Ps 6:1 (6:2 LXX) and Ps 38:1 (37:2 LXX). ### Citation (SBL) Origen, Comm. Jo. 6.300 (Preuschen 4:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-300). ## Commentary on John 6.301 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-301 - Source: Preuschen 4:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some take “world” to mean the church, the adornment of the world, since Christians are called the light of the world. ### Greek text Ἐπισκεπτέον δὲ τῷ ἐντυγχάνοντι τὰ έν τοῖς προτέροις ἡμῖν εἰρημένα μετὰ παραθέσεως πλειόνων παραδειγμάτων περὶ τοῦ τί σημαίνεται κατὰ τὴν γραφὴν ἐκ τῆς »Κόσμος« φωνῆς· οὐ γὰρ εὔλογον ἡγησάμην παλιλλογεῖν. οὐκ ἀγνοοῦμεν δέ τινα κόσμον ἐξειληφέναι τὴν ἐκκλησίαν μόνην, κόσμον κόσμον τοῦ κόσμου, ἐπεὶ καὶ φῶς λέγεται τοῦ κόσμου· »Ὑμεῖς γάρ ἐστε, φησί, τὸ φῶς τοῦ κόσμου·« κόσμος δὲ τοῦ κόσμου ἡ ἐκκλησία, κόσμου αὐτῆς γινομένου Χριστοῦ, τοῦ πρώτου φωτὸς τοῦ κόσμου. ### English translation (Claude) The reader should look at what we said earlier, with a number of examples set out, about what is meant in Scripture by the word “world” (κόσμος); for I did not think it reasonable to repeat myself. We are not unaware that some have taken “world” to mean the church alone, as the adornment (κόσμος) of the world, since it is also called the light of the world: “For you are,” he says, “the light of the world.” And the church is the adornment of the world, Christ becoming its adornment, the first light of the world. ### Scripture references - Matt 5:14: quotation, high confidence - John 8:12: allusion, medium confidence ### Translation notes - Origen plays on κόσμος, meaning both "world" and "adornment". The quotation is Matt 5:14. ### Citation (SBL) Origen, Comm. Jo. 6.301 (Preuschen 4:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-301). ## Commentary on John 6.302 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-302 - Source: Preuschen 4:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Christ is the light of the church and the disciples the light of those who call on him; if the church lights the whole race, that must be shown or referred to the end. ### Greek text κατανοητέον δὲ εἰ μὴ τοῦ αὐτοῦ κόσμου φῶς εἶναι λέγεται ὁ χριστὸς καὶ οἱ μαθηταὶ αὐτοῦ· ἀλλʼ ὅτε μὲν Χριστὸς φῶς τοῦ κόσμου ἐστίν, τάχα τῆς ἐκκλησίας ἐστὶ φῶς· ὅτε δὲ οἱ μαθηταὶ αὐτοῦ φῶς τοῦκόσμου, μήποτε τῶν παρακαλουμένων εἰσὶ φῶς, ἑτέρων ὄντων παρὰ τὴν ἐκκλησίαν, ὥσπερ τῷ Παύλῳ περὶ τούτων εἴρηται ἐν τῷ προοιμίῳ τῆς προτέρας πρὸς Κορινθίους ἐπιστολῆς γράφοντι· »Τῇ ἐκκλησίᾳ τοῦ θεοῦ σὺν πᾶσι τοῖς ἐπικαλου- »μένοις τὸ ὄνομα τοῦ κυρίου Ἰησοῦ Χριστοῦ«· ἐάν οὐν τις τοῦ κόσμου φῶς λέγεσθαι τὴν ἐκκλησίαν, οἱονεὶ τοῦ λοιποῦ γένους τῶν ἀνθρώπων καὶ τῶν ἀπίστων, εἰ μὲν προφητικῶς τοῦτο διὰ τὸν περὶ τέλους λόγον ἐκλήψεται, τάχα ἔχει χώραν τὸ λεγόμενον· εἰ δὲ ὡς ἤδη γινόμενον, ἐπεὶ τὸ φῶς τινος φωτίζει ἐκεῖνο, οὑ ἐστι φῶς, δεικνύτωσαν πῶς τὸ λοιπὸν γένος φωτίζεται ὑπὸ τῆς παρεπιδημούσης τῷ κόσμῳ ἐκκλησίας. ### English translation (Claude) But we must consider whether Christ and his disciples are said to be the light of the same world. When Christ is the light of the world, perhaps he is the light of the church; but when his disciples are the light of the world, perhaps they are the light of those who are called, who are others besides the church, as Paul says of them in the opening of the first letter to the Corinthians, writing, “To the church of God, with all those who call on the name of our Lord Jesus Christ.” If, then, someone [takes] the church to be called the light of the world, meaning of the rest of the human race and of unbelievers, if he takes this prophetically, of the end, perhaps what is said has a place; but if as already happening, since the light of something illuminates that of which it is the light, let them show how the rest of the race is illuminated by the church sojourning in the world. ### Scripture references - 1 Cor 1:2: quotation, high confidence - Matt 5:14: allusion, high confidence ### Translation notes - The quotation is 1 Cor 1:2. ### Citation (SBL) Origen, Comm. Jo. 6.302 (Preuschen 4:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-302). ## Commentary on John 6.303 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-303 - Source: Preuschen 4:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers are the salt of the earth that preserves the world; when that salt loses its savor and love grows cold, the end will come. ### Greek text εἰ δὲ τοῦτο δεικνύναι οὐ δύνανται, ἐπιστησάτωσαν μήποτε ὑγιῶς ἐξειλήφαμεν φῶς μὲν εἶναι τὴν ἐκκλησίαν, κόσμον δὲ τοὺς ἐπικαλουμένους. ἡ δὲ φωνή, κειμένη ἐν τῷ κατὰ Ματθαῖον, τῷ ἐπιμελέστατα ἐρευνῶντι τὰς γραφὰς παραστήσει τὴν διήγησιν· »Ὑμεὶς, γάρ φησιν, ἐστὲ τὸ ἅλα τῆς γῆς«· τάχα τῆς γῆς τῶν λοιπῶν ἀνθρώπων νοουμένων, ὧν ἅλας εἰσὶν οἱ πεπιστευκότες, αἴτιοι τοῦ τηρεῖσθαι τὸν κόσμον διὰ τοῦ πιστεύειν τυγχάνοντες· τότε γὰρ ἡ συντέλεια ἔσται ἐὰν τὸ ἄλα μωρανθῇ« καὶ μηκέτι ᾐ τὸ ἁλίζον καὶ συντηροῦν τὴν γῆν, ἐπεὶ σαφὲς ὅτι ἐὰν πληθυνθῇ ἡ ἀνομία, καὶ ψυγῇ ἡ ἀγάπη ἐπὶ τῆς γῆς ὡς καὶ αὐτὸν τὸν σωτῆρα διστακτικὴν προενέγκασθαι περὶ τῶν ἐν τῇ ἐπιδημίᾳ ἑαυτοῦ φωνὴν λέγοντα· »Πλῆν ὁ υἹὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν »ἐπὶ τῆς γῆς;«) τότε συντέλεια ἔσται τοῦ πρὸ αἰῶνος. ### English translation (Claude) If they cannot show this, let them consider whether we have not rightly understood the church to be the light, and those who call on the Lord to be the world. The saying found in Matthew will offer the interpretation to one who searches the Scriptures most carefully: “You are,” he says, “the salt of the earth”; perhaps the rest of humankind being understood as the earth, whose salt are the believers, who by believing are the cause of the world's preservation. For the end will come when “the salt loses its savor” and there is no longer what salts and preserves the earth; since it is clear that when lawlessness increases and love grows cold on the earth (so that the Savior himself uttered a doubtful saying about those at his coming: “Nevertheless, when the Son of Man comes, will he find faith on the earth?”), then will be the end of the present age. ### Scripture references - Matt 5:13: quotation, high confidence - Matt 24:12: allusion, high confidence - Luke 18:8: quotation, high confidence ### Translation notes - The quotations are Matt 5:13 and Luke 18:8; the allusion is Matt 24:12. ### Citation (SBL) Origen, Comm. Jo. 6.303 (Preuschen 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-303). ## Commentary on John 6.304 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-304 - Source: Preuschen 4:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Is the “world” whose sin the Lamb removes only the church? ### Greek text λεγέσθω τοίνυν ἡ ἐκκλησία κόσμος ὅτε ὑπὸ τοῦ σωτῆρος φωτίζεται· ἡμεῖς δὲ ζητοῦμεν εἰ κατὰ τὸ »Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν »τοῦ κόσμου« κόσμον νοητέον ὑγιῶς τὴν ἐκκλησίαν, περικλειομένου τοῦ αἴρεσθαι τὴν ἁμαρτίαν εἰς μόνην τὴν ἐκκλησίαν. ### English translation (Claude) Let the church, then, be called the world when it is illuminated by the Savior. But we ask whether in “Behold the Lamb of God who takes away the sin of the world” the world is rightly understood as the church, the taking away of sin being confined to the church alone. ### Scripture references - John 1:29: quotation, high confidence ### Translation notes - The quotation is John 1:29. ### Citation (SBL) Origen, Comm. Jo. 6.304 (Preuschen 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-304). ## Commentary on John 6.305 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-305 - Source: Preuschen 4:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 1 John and 1 Timothy show that Christ's atonement extends beyond the church to the whole world. ### Greek text πῶς γὰρ τὸ ἐν τῇ ἐπιστολῇ ὑπὸ τοῦ αὐτοῦ μαθητοῦ εἰρημένον περὶ τοῦ σωτῆρος ἱλασμοῦ περὶ τῶν ἁμαρτιῶν τυγχάνοντος διηγησόμεθα οὕτως ἔχον· Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν »Χριστὸν δίκαιον· καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ »περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου«; καὶ τὸ παρὰ τῷ Παύλῳ δὲ τούτω νομίζω εἶναι παραπλήσιον οὕτως ἔχον· »Ὅς έστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν«. ### English translation (Claude) For how shall we interpret what was said by the same disciple in the epistle about the Savior being the propitiation for sins, which runs thus: “And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the whole world”? And I think Paul's words are similar to this, which run: “who is the Savior of all people, especially of believers.” ### Scripture references - 1 John 2:1–2: quotation, high confidence - 1 Tim 4:10: quotation, high confidence ### Translation notes - The quotations are 1 John 2:1–2 and 1 Tim 4:10. ### Citation (SBL) Origen, Comm. Jo. 6.305 (Preuschen 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-305). ## Commentary on John 6.306 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-306 - Source: Preuschen 4:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says “Lamb of God” refers to Christ's body and “who takes away sin” to the one dwelling in it, since a lamb is an immature sheep. ### Greek text Πάλιν ἐν τῷ τόπῳ ὁ Ἡρακλέων γενόμενος χωρὶς πάσης κατασκευῆς καὶ παραθέσεως μαρτυριῶν ἀποφαίνεται ὅτι τὸ μὲν »Ἀμνὸς τοῦ θεοῦ« ὡς προφήτης φησὶν ὁ Ἰωάννης, τὸ δὲ »Ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου« ὡς περισσότερον προφήτου. καὶ οἴεται τὸ μὲν πρότερον περὶ τοῦ σώματος αὐτοῦ λέγεσθαι, τὸ δὲ δεύτερον περὶ τοῦ ἐν τῷ σώματι, τῷ τὸν ἀμνὸν ατελῆ εἶναι ἐν τῷ τῶν προβάτων γένει, ### English translation (Claude) Again, Heracleon, coming to this passage, without any argument or citation of testimonies, declares that John says “Lamb of God” as a prophet, but “who takes away the sin of the world” as more than a prophet. And he thinks the former is said about his body, the latter about the one in the body, because the lamb is imperfect in the kind of sheep, ### Scripture references - John 1:29: quotation, high confidence - Matt 11:9: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. The allusions are John 1:29 and Matt 11:9. ### Citation (SBL) Origen, Comm. Jo. 6.306 (Preuschen 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-306). ## Commentary on John 6.307 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-307 - Source: Preuschen 4:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon claims a ram would have signified a perfect body; Origen replies briefly that the world needed a lamb, not a ram. The text then breaks off. ### Greek text οὕτω δὲ καὶ τὸ σῶμα παραθέσει τοῦ ἐνοικοῦντος αὐτῷ. τὸ δὲ τέλειον εἰ ἐβούλετο, φησί, τῷ σώματι μαρτυρῆσαι, κριὸν εἶπεν ἂν τὸ μέλλον θύεσθαι. οὐχ ἡγοῦμαι δὲ εἶναι ἀναγκαῖον μετὰ τηλικαύτας γεγενημένας ἐξετάσεις τευταζειν περὶ τὸν τόπον, ἀγωνιζομένους πρὸς τὰ εὐτελῶς ὑπὸ τοῦ Ἡρακλέωνος εἰρημένα. μόνον δὲ τοῦτο ἐπισημειωτέον, ὅτι ὥσπερ μόγις ἐχώρησεν ὁ κόσμος τὸν κενώσαντα ἑαυτόν, οὕτως ἀμνοῦ καὶ οὐ κριοῦ ἐδεήθη, ἵνα ἀρθῇ αὐτοῦ ἡ ἁμαρτία. * * * ** * * ** * * ** * * ** * * ** * * * * * * ** * * ** * * ** * * ** * * ** * * * * * * ** * * ** * * ** * * ** * * * ### English translation (Claude) and so also is the body in comparison with the one who dwells in it. “If he had wished,” he says, “to bear witness to the perfection of the body, he would have called what was to be sacrificed a ram.” I do not think it necessary, after such great examinations have been made, to labor over the passage, contending against what Heracleon has said so cheaply. Only this must be noted: just as the world could barely receive the one who emptied himself, so it needed a lamb and not a ram, so that its sin might be taken away. … ### Scripture references - Phil 2:7: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The manuscript breaks off here; the rest of Book 6 and Books 7–9 are lost. The allusion is Phil 2:7. ### Citation (SBL) Origen, Comm. Jo. 6.307 (Preuschen 4:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-6-307). ## Commentary on John 10.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-1 - Source: Preuschen 4:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 10 opens with John 2:12–25; after a gap, Origen remarks that numbers in Scripture have meaning, as the book of Numbers suggests. ### Greek text »Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ »καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταί, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. »καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα † ὁ »Ιησοῦς. καὶ εὑρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα »καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, καὶ ποιήσας †ὡς »φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τό τε πρόβατα »καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεε τὰ κέρματα καὶ τὰς »τραπέζας ἀνέστρεψε, καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἄρατε »ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. »τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι γεγραμμένον ἐστὶν ὅτι Ὁ ζῆλος »τοῦ οἴκου σου καταφάγεταί με. ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ »εἶπαν αὐτῶ· Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; ἀπεκρίθη »Ἰησοῦς, καὶ εἶπε Λύσατε τὸν ναὸν τοῦτον, καὶ έν τρισὶν ἡμέραις ἐγερῶ »αὐτόν. ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι· Τεσσεράκοντα καὶ ἓξ ἔτεσιν »ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; »ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. ὅτε οὐν ἠγέρθη »ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγε, καὶ ἐπί- »στευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. ὡς δὲ ᾑν ἐν τοῖς »Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, ἐπίστευσαν εἰς τὸ ὄνομα αὐ- »τοῦ Πολλοί, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει· αὐτὸς δὲ ὁ Ἰη- »σοῦς οὐκ ἐπίστευσεν ἑαυτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας καὶ ὅτι οὐ χρείαν εἶχεν, ἕνα τις μαρτυρήσῃ περὶ ἀνθρώπου, αὐτὸς γὰρ »ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ«. * * * * ἐν αὐτῇ ἀναγεγραμμένοι ἀριθμοὶ κατά τινα ἀναλογίαν ἁρμόζουσαν ἑκάστῳ πράγματι γραφῆς ἠξιώθησαν. ἐξεταστέον δέ, μήποτε μία τῶν βίβλων Μωσέως ἐπιγεγραμμένη Ἀριθμοί ἐξαιρέτως τὸν περὶ ἀριθμῶν τοῖς τὰ τοιαῦτα ἐξιχνεύειν δυναμένοις διδάσκει λόγον. ### English translation (Claude) [John 2:12–25:] “After this he went down to Capernaum, he and his mother and his brothers and his disciples, and they stayed there not many days. And the Passover of the Jews was near, and Jesus went up to Jerusalem. And he found in the temple those selling oxen and sheep and doves, and the money-changers sitting there; and having made a kind of whip of cords, he drove them all out of the temple, both the sheep and the oxen, and he poured out the coins of the money-changers and overturned their tables; and to those selling doves he said, Take these things away from here; do not make my Father's house a house of trade. Then his disciples remembered that it is written, Zeal for your house will consume me. The Jews then answered and said to him, What sign do you show us, since you do these things? Jesus answered and said, Destroy this temple, and in three days I will raise it up. The Jews then answered, This temple was built in forty-six years, and will you raise it up in three days? But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. Now when he was in Jerusalem at the Passover, at the feast, many believed in his name, seeing the signs that he was doing. But Jesus himself did not entrust himself to them, because he knew all people and had no need that anyone bear witness about man, for he himself knew what was in man.” … the numbers recorded in it were deemed worthy [of a place] in Scripture according to some proportion fitting to each matter. It must be examined whether one of the books of Moses, entitled Numbers, teaches in a special way the account of numbers to those able to track down such things. ### Scripture references - John 2:12–25: quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence ### Translation notes - The lemma is John 2:12–25 (the text is marked corrupt at two daggers but follows the Gospel). A gap in the manuscript follows the lemma; the first words of Origen's comment are lost. ### Citation (SBL) Origen, Comm. Jo. 10.1 (Preuschen 4:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-1). ## Commentary on John 10.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-2 - Source: Preuschen 4:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen tells his patron that the number ten is privileged in Scripture and prays that God will bless this tenth volume. ### Greek text Ταῦτα δέ μοι ἐν ἀρχῇ τοῦ δεκάτου τόμου λέγεται πρὸς σέ, πολλαχοῦ ὁρῶντι τῆς γραφῆς διαφερούσης προνομίας τετευχότα τὸν δέκα ἀριθμόν, ὡς ἔνεστι καὶ σοὶ ἐπιμελῶς κατανοεῖν, ἐλπίζοντί τε λήψεσθαι ἀπὸ θεοῦ πλέον τι καὶ εἰς τοῦτον τὸν τόμον· ὅπερ ἴνα ὑπαρχθῇ κατὰ δύναμιν ἐμπαρέχειν ἑαυτοὺς τῷ δωρεῖσθαι τὰ κάλλιστα βουλομένῳ θεῷ πειρώμεθα. ### English translation (Claude) I say this to you at the beginning of the tenth volume, since you see that in many places of Scripture the number ten has obtained a special privilege, as you too can carefully consider, and since you hope to receive something more from God for this volume as well. That this may come about, let us try as far as we can to offer ourselves to God, who wishes to give the best gifts. ### Scripture references - Jas 1:17: echo, low confidence ### Translation notes - The addressee is Ambrose, Origen's patron. The allusion is Jas 1:17. ### Citation (SBL) Origen, Comm. Jo. 10.2 (Preuschen 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-2). ## Commentary on John 10.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-3 - Source: Preuschen 4:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John says Jesus went down to Capernaum; the other Gospels say he withdrew to Galilee after the temptation. ### Greek text Ἀρκτέον δὲ τοῦ βιβλίου ἐντεῦθεν· »Μετὰ τοῦτο κατέβη εἰς κα- »φαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταί, καὶ ἐκεῖ † ἔμεινεν οὐ πολλὰς ἡμέρας καὶ οἱ λοιποὶ τρεῖς γράψαντες τὰ εὐαγγέλια μετὰ τὸν πρὸς τὸν διάβολον ἀγῶνα τοῦ κυρίου εἰς τὴν Γαλιλαίαν φασὶν αὐτὸν ἀνακεχωρηκέναι. ### English translation (Claude) We must begin the book from this: “After this he went down to Capernaum, he and his mother and his brothers and his disciples, and he stayed there not many days.” The other three who wrote the Gospels say that after the Lord's contest with the devil he withdrew into Galilee. ### Scripture references - John 2:12: quotation, high confidence - Matt 4:12: allusion, high confidence - Mark 1:14: allusion, high confidence - Luke 4:14: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. The quotation is John 2:12; the allusions are Matt 4:12, Mark 1:14, and Luke 4:14. ### Citation (SBL) Origen, Comm. Jo. 10.3 (Preuschen 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-3). ## Commentary on John 10.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-4 - Source: Preuschen 4:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke say Jesus moved from Nazareth to Capernaum; Matthew and Mark connect this with John's arrest. ### Greek text Ματθαῖος δὲ καὶ Λουκᾶς πρότερον γενόμενον ἐν Ναζάροις μετὰ ταῦτα καταλελοιπότα αὐτὰ ἐλθόντα κατῳκηκέναι εἰς Καφαρναούμ. ὁ δὲ Ματθαῖος καὶ Μάρκος καὶ αἰτίαν τινὰ λέγουσι τοῦ αὐτὸν ἐκεῖθεν ἀνακεχωρηκέναι τὸ ἀκηκοέναι, ὅτι Ἰωάννης παρεδόθη. ### English translation (Claude) Matthew and Luke say that he was first in Nazareth and afterwards left it and came and settled in Capernaum. And Matthew and Mark also give a reason for his withdrawing from there: that he had heard that John had been handed over. ### Scripture references - Matt 4:12–13: allusion, high confidence - Luke 4:31: allusion, high confidence - Mark 1:14: allusion, high confidence ### Translation notes - The allusions are Matt 4:12–13, Luke 4:16, 31, and Mark 1:14. ### Citation (SBL) Origen, Comm. Jo. 10.4 (Preuschen 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-4). ## Commentary on John 10.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-5 - Source: Preuschen 4:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's account: after the temptation and John's arrest, Jesus moved to Capernaum and began to preach repentance. ### Greek text Ἔχει δὲ οὕτως τὰ ῥητὰ τοῦ μὲν Ματθαίου· »Τότε ἀφίησιν »αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. »ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν καὶ καταλιπὼν τὴν † Ναζαρὲθ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν »παραθαλασσίαν, έν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ. ἴνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαϊου τοῦ προφήτου, λέγοντος· Γὴ Ζαβουλών«· καὶ μετὰ τὰ ἐν τῷ Ἡσαΐᾳ ῥητὰ λέγει· »Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κη- ρύσσειν καὶ λέγειν· Τι Μετανοεῖτε, ἤγγικε † γὰρ ἡ βασιλεία τῶν οὐρανῶν‘. ### English translation (Claude) The words of Matthew run thus: “Then the devil leaves him, and behold, angels came and ministered to him. Now when he heard that John had been handed over, he withdrew into Galilee, and leaving Nazareth he came and settled in Capernaum by the sea, in the region of Zebulun and Naphtali, so that what was spoken through Isaiah the prophet might be fulfilled, saying, Land of Zebulun.” And after the words in Isaiah he says: “From that time Jesus began to preach and to say, Repent, for the kingdom of heaven has drawn near.” ### Scripture references - Matt 4:11–15: quotation, high confidence - Matt 4:17: quotation, high confidence ### Translation notes - The quotations are Matt 4:11–15 and 4:17 (the daggers mark small corruptions). ### Citation (SBL) Origen, Comm. Jo. 10.5 (Preuschen 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-5). ## Commentary on John 10.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-6 - Source: Preuschen 4:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of the temptation and the start of Jesus' preaching in Galilee. ### Greek text ὁ δὲ Μάρκος Καὶ ἦν«, φησίν, »ἐν τῇ ἐρήμῳ τεσσερά- »κοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ καὶ ἠν μετὰ τῶν θηρίων »καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάν- »νην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ »θεοῦ, ὄτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγεικεν ἡ βασιλεία τοῦ θεοῦ· ### English translation (Claude) And Mark says: “And he was in the wilderness forty days, tempted by Satan, and he was with the wild beasts, and the angels ministered to him. After John was handed over, Jesus came into Galilee preaching the gospel of God, saying, The time is fulfilled and the kingdom of God has drawn near; ### Scripture references - Mark 1:13–15: quotation, high confidence ### Translation notes - The quotation is Mark 1:13–15. ### Citation (SBL) Origen, Comm. Jo. 10.6 (Preuschen 4:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-6). ## Commentary on John 10.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-7 - Source: Preuschen 4:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark then tells of the first disciples and Jesus teaching in Capernaum's synagogue. ### Greek text »μετανοεῖτε καὶ πιστεύετε τῷ εὐαγγελίῳ«. ἔπειτα διηγησάμενος καὶ περὶ Ἀνδρέου καὶ Πέτρου, Ἰακώβου τε καὶ Ἰωάννου, ἀναγράφει ταῦτα· »Καὶ εἰσπορευόμενος εἰς Καφαρναοὺμ καὶ εὐθέως τοῖς σάββασιν ἐδί- »δασκεν εἰς τὴν συναγωγήν«. ### English translation (Claude) repent and believe in the gospel.” Then, having narrated also about Andrew and Peter, James and John, he records this: “And they went into Capernaum, and immediately on the sabbath he taught in the synagogue.” ### Scripture references - Mark 1:15: quotation, high confidence - Mark 1:21: quotation, high confidence ### Translation notes - The quotations are Mark 1:15 and 1:21. ### Citation (SBL) Origen, Comm. Jo. 10.7 (Preuschen 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-7). ## Commentary on John 10.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-8 - Source: Preuschen 4:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's account: after the temptation Jesus returned to Galilee and came to Nazareth. ### Greek text ὁ δὲ Λουκᾶς· Καὶ συντελέσας, φησί, τὸν πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. καὶ ὑπέ- »στρεψεν ὁ Ἰησοῦς έν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. καὶ αὐτὸς »ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν δοξαζόμενος ὑπὸ πάντων. καὶ »ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς »αὐτῷ ἐν τῇ ### English translation (Claude) And Luke says: “And having finished every temptation, the devil departed from him until an opportune time. And Jesus returned in the power of the Spirit into Galilee, and a report about him went out through all the surrounding region. And he taught in their synagogues, being glorified by all. And he came to Nazareth, where he had been brought up, and he went in, as was his custom, on the ### Scripture references - Luke 4:13–16: quotation, high confidence ### Translation notes - The quotation is Luke 4:13–16. ### Citation (SBL) Origen, Comm. Jo. 10.8 (Preuschen 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-8). ## Commentary on John 10.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-9 - Source: Preuschen 4:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke tells of the rejection at Nazareth and Jesus going down to Capernaum. ### Greek text ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν( παραστήσας δὲ τὰ ἐν Ναζροῖς αὐτῷ εἰρημένα, καὶ τὸν κατʼ αὐτοῦ θυμὸν τῶν ἐν τῇ συναγωγῇ, ἐκβαλλόντων »αὐτὸν ἔξω τῆς πόλεως« καὶ ἀγαγόντων »ἕως ὀφρύος τοῦ ὄρους, ἐφʼ οὗ ἡ πόλις αὐτῶν ᾠκοδόμητο, ὥστε »κατακρημνίσαι αὐτόν« καὶ ὡς »διελθὼν διὰ μέσου αὐτῶν« ὁ κύριος »ἐπορεύετο«, ἐπισυνάπτει ταῦτα· »Καὶ κατῆλθεν εἰς Καφαρναοὺμ »πόλιν τῆς Γαλιλαίας καὶ ἦν διδάσκων αὐτοὺς έν τοῖς σάββασιν«. ### English translation (Claude) sabbath day into the synagogue.” And having set out what was said by him in Nazareth, and the anger against him of those in the synagogue, who drove “him out of the city” and led him “to the brow of the hill on which their city was built, to throw him down,” and how the Lord, “passing through the midst of them, went away,” he adds this: “And he went down to Capernaum, a city of Galilee, and was teaching them on the sabbaths.” ### Scripture references - Luke 4:16: quotation, high confidence - Luke 4:29–31: quotation, high confidence ### Translation notes - The quotations are Luke 4:16, 29–31. ### Citation (SBL) Origen, Comm. Jo. 10.9 (Preuschen 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-9). ## Commentary on John 10.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-10 - Source: Preuschen 4:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apparent contradictions between the Gospels must be resolved spiritually, or people lose faith; John's chronology leaves no room for the forty days of temptation. ### Greek text * * * <Παραστατέον δὲ> τὴν περὶ τούτων ἀλήθειαν ἀποκεῖ σθαι ἐν τοῖς νοητοῖς, <διὰ τὸ πολλοὺς> μὴ λυομένης τῆς διαφωνίας ἀφεῖσθαι τῆς περὶ τῶν εὐαγγελίων πίστεως, ὡς οὐκ ἀληθῶν οὐδὲ θειοτέρῳ πνεύματι γεγραμμένων ἢ ἐπιτετευγμένως ἀπομνημονευθέντων· ἑκατέρως γὰρ λέγετᾳι συντετάχθαι ἡ τούτων γραφή. λεγέτωσαν γὰρ ἡμῖν οἱ παραδεχόμενοι τὰ τέσσαρα εὐαγγέλια, καὶ τὴν δοκοῦσαν διαφωνίαν οἰόμενοι μὴ λύεσθαι διὰ τῆς ἀναγωγῆς πρὸς ταῖς προειρημέναις ἡμῖν ἐπαπορήσεσιν περὶ τῶν τεσσεράκοντα τοῦ πειρασμοῦ ἡμερῶν οὐδαμῶς δυναμένων χώραν ἔχειν παρὰ τῷ Ἰωάννῃ, πότε γέγονεν έν τῇ Καφαρναοὺμ ὁ κύριος· εἰ γὰρ μετὰ τὰς ἕξ τοῦ ὅτε ἐβαπτίσθη ἡμέρας, τῇ ἕκτῃ γενομένης τῆς κατὰ τὸν ἐν Κανᾷ τῆς Γαλιλαίας γάμον οἰκονομίας, δῆλον ὅτι οὔτε πεπείρασται οὔτε ἐν Ναζαροῖς ἐγένετο οὔτε Ἰωάννης πω παρεδέδοτο. ### English translation (Claude) … [We must show] that the truth about these things lies in the spiritual meanings, [because many], if the discord is not resolved, give up faith in the Gospels as not true, nor written by a more divine Spirit, nor successfully recorded from memory; for the writing of them is said to have been composed in both ways. Let those who accept the four Gospels, and think that the apparent discord is not resolved by the higher sense, tell us, in addition to the difficulties we raised earlier about the forty days of the temptation, which can find no place at all in John, when the Lord was in Capernaum. For if it was after the six days from when he was baptized, the dispensation of the wedding in Cana of Galilee taking place on the sixth, it is clear that he had not been tempted, nor been in Nazareth, nor had John yet been handed over. ### Scripture references - John 2:1: allusion, high confidence - Matt 4:1–2: allusion, high confidence ### Translation notes - The words in angle brackets are the modern editor's supplements to a gap; the leaked chapter numeral ("III") has been removed. The allusion is John 2:1. ### Citation (SBL) Origen, Comm. Jo. 10.10 (Preuschen 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-10). ## Commentary on John 10.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-11 - Source: Preuschen 4:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John, Jesus went from Capernaum to Jerusalem for Passover and cleansed the temple. ### Greek text μετὰ οὐν τὴν Κα- φαρναούμ, ἔνθα ἔμεινεν οὐ πολλὰς ἡμέρας, τοῦ πάσχα τῶν Ἰουδαίων ἐγγὺς ὄντος ἀνέβη εἰς Ἱεροσόλυμα, ὅτε ἐκβάλλει ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ ἑκχέει τῶν κερματιστῶν τὰ κέρματα. ### English translation (Claude) After Capernaum, then, where he stayed not many days, when the Passover of the Jews was near he went up to Jerusalem, when he drives the sheep and the oxen out of the temple and pours out the coins of the money-changers. ### Scripture references - John 2:12–15: allusion, high confidence ### Translation notes - The allusions are John 2:12–15. ### Citation (SBL) Origen, Comm. Jo. 10.11 (Preuschen 4:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-11). ## Commentary on John 10.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-12 - Source: Preuschen 4:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's Gospel then tells of Nicodemus, Jesus baptizing in Judea while John still baptized at Aenon, and John's disciples' question. ### Greek text ἔοικεν δὲ ἐν τοῖς Ἱεροσολύμοις ὁ τῶν Φαρισαίων ἄρχων Νικόδημος νυκτὸς πρὸς αὐτὸν ἐληλυθέναι, καὶ ἀκηκοέναι ταῦτα ἃ ἔξεστιν ἐκ τοῦ εὐαγγελίου λαβεῖν. »Μετὰ δὲ ταῦτα ἠλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐ- τῶν καὶ ἐβάπτιζεν· καθʼ ὃν καιρὸν ἦν καὶ Ἰωάννης βαπτίζων ἐν »Αἰνὼν ἐγγὺς τοῦ Σαλίμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο· οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάν· »νης«· ὅτε καὶ ἐγένετο ζήτησις ἐκ τῶν μαθητῶν Ἱωάννου μετὰ Ἰουδαίων περὶ καθαρισμοῦ, καὶ ἠλθον πρὸς τὸν Ἰωάννην‘, λέγοντες περὶ τοῦ σωτῆρος τὸ » Ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν‘· ἀκηκόασιν ἀπὸ τοῦ βαπτιστοῦ λόγους, οὓς ἔστιν ἀπʼ αὐτῆς τῆς γραφῆς ἀκριβέστερον λαβεῖν. ### English translation (Claude) And it seems that in Jerusalem Nicodemus, the ruler of the Pharisees, came to him by night and heard what can be learned from the Gospel. “After these things Jesus and his disciples came into the land of Judea, and he stayed there with them and baptized. At that time John also was baptizing at Aenon near Salim, because there was much water there, and people came and were baptized; for John had not yet been thrown into prison.” Then also a dispute arose between John's disciples and the Jews about purification, and they came to John, saying of the Savior, “Behold, he is baptizing, and all are coming to him”; and they heard from the Baptist words that can be learned more exactly from the Scripture itself. ### Scripture references - John 3:1–2: allusion, high confidence - John 3:22–24: quotation, high confidence - John 3:25–26: quotation, high confidence ### Translation notes - The quotations are John 3:22–24 and 3:26; the allusions are John 3:1–2 and 3:25. ### Citation (SBL) Origen, Comm. Jo. 10.12 (Preuschen 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-12). ## Commentary on John 10.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-13 - Source: Preuschen 4:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark place the move to Galilee after John's arrest, but John has much happening before John was imprisoned: both cannot be literally true. ### Greek text εἰ δὲ πυνθανομένοις ἡμῖν περὶ τοῦ πότε γέγονε πρῶτον ἐν τῇ Καφαρναοὺμ ὁ χριστός, τῇ λέξει Ματθαίου καὶ τῶν λοιπῶν δύο ἀκολουθοῦντες φήσουσιν μετὰ τὸν πειρασμόν, ὅτε καταλιπὼν τὴν Ναζαρὲθ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν, πῶς ἅμα ἀληθῆ εἶναι ἐροῦσιν τό τε παρὰ τῷ Ματθαίῳ καὶ Μαρκῳ εἰρημένον, ὡς διὰ τὸ ἀκηκοέναι αὐτὸν περὶ τοῦ Ἰωάννου παραδοθέντος εἰς τὴν Γαλιλαίαν ἀναχωρήσαντος, καὶ τὸ παρὰ τῷ Ἰωάννῃ μετὰ καὶ ἄλλας οἰκονομίας πρὸς τῇ ἐν Καφαρναοὺμ μονῇ κείμενον, καὶ τὴν εἰς Ἱεροσόλυμα ἄνοδον, τήν τε εἰς Ιουδαίαν ἐκεῖθεν κάθοδον, ὅτε οὔπω βεβλημένος ἦν εἰς φυλακὴν ὁ Ἰωάννης, ἀλλʼ ἐβάπτιζεν ἐν Αἰνὼν ἐγγὺς τοῦ Σαλίμ; ### English translation (Claude) If, when we ask when Christ was first in Capernaum, they follow the wording of Matthew and the other two and say it was after the temptation, when, leaving Nazareth, he came and settled in Capernaum by the sea, how will they say that both are true: what Matthew and Mark say, that he withdrew into Galilee because he had heard that John was handed over, and what John records, after other dispensations besides the stay in Capernaum, the going up to Jerusalem and the going down from there into Judea, when John had not yet been thrown into prison but was baptizing at Aenon near Salim? ### Scripture references - Matt 4:12–13: allusion, high confidence - Mark 1:14: allusion, high confidence - John 3:23–24: allusion, high confidence ### Translation notes - The allusions are Matt 4:12–13, Mark 1:14, and John 3:23–24. ### Citation (SBL) Origen, Comm. Jo. 10.13 (Preuschen 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-13). ## Commentary on John 10.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-14 - Source: Preuschen 4:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faced with the Gospels' discrepancies, one must either pick one Gospel arbitrarily or hold that their truth lies beyond the literal level. ### Greek text καὶ ἐπὶ ἄλλων δὲ πλειόνων εἵ τις ἐπιμελῶς ἐξετάζοι τὰ εὐαγγέλια περὶ τῆς κατὰ τὴν ἱστορίαν ἀσυμφωνίας, ἥντινα καθʼ ἔκαστον πειρασόμεθα κατὰ τὸ δυνατὸν παραστῆσαι, σκοτοδεινιάσας ἤτοι ἀποστήσεται τοῦ κυροῦν ὡς ἀληθῶς τὰ εὐαγγέλια, καὶ ἀποκληρωτικῶς ἑνὶ αὐτῶν προσθήσεται, μὴ τολμῶν πάντη ἀθετεῖν τὴν περὶ τοῦ κυρίου ἡμῶν πίστιν, ἢ προσιέμενος τὰ τέσσαρα εἶναι <ἐρεῖ τʼ> ἀληθὲς αὐτῶν οὐκ ἐν τοῖς σωματικοῖς χαρακτῆρσιν. ### English translation (Claude) And in many other cases, if anyone carefully examines the Gospels concerning their disagreement in the history, which we shall try to set forth case by case as far as possible, he will grow dizzy and either give up confirming the Gospels as truly true and attach himself at random to one of them, not daring to reject wholly faith in our Lord, or, accepting the four, he will say that their truth is not in the bodily characters. ### Translation notes - The words in angle brackets ("will say") are the modern editor's supplement. ### Citation (SBL) Origen, Comm. Jo. 10.14 (Preuschen 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-14). ## Commentary on John 10.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-15 - Source: Preuschen 4:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen offers an analogy: imagine four seers each reporting God's appearances to different saints, agreeing in some points and differing in others. ### Greek text Ὑπὲρ δὲ τοῦ ποσὴν ἐπίνοιαν τοῦ βουλήματος τῶν εὐαγ- γελίων περὶ τῶν τοιούτων λαβεῖν, καὶ τοῦτο ἡμῖν λεκτέον. ἔστω τισὶ προκείμενον βλέπουσι τῷ πνεύματι τὸν θεὸν καὶ τοὺς τούτου πρὸς τοὺς ἁγίους λόγους, τήν τε παρουσίαν, ἣν πάρεστιν αὐτοῖς ἐξαιρέτοις καιροῖς τῆς προκοπῆς αὐτῶν ἐπιφαινόμενος, πλέοσιν οὖσιν τὸν ἀριθμὸν καὶ ἐν διαφόροις τόποις, οὐχ ὁμοεδεῖς τε πάντη εὐεργεσίας εὐεργετουμένοις, ἑκάστῳ ἰδίᾳ ἀπαγγεῖλαι ἃ βλέπει τῷ πνεύματι περὶ τοῦ θεοῦ καὶ τῶν λόγων αὐτοῦ, τῶν τε πρὸς τοὺς ἀγίους ἐμφανειῶν, ὥστε τόνδε μὲν περὶ τῶνδε τῷδε τῲ δικαίῳ κατὰ τόνδε τὸν τόπον λεγομένων ὑπὸ θεοῦ καὶ πραττομένων ἀπαγγέλλειν, τόνδε δὲ περὶ τῶν ἑτέρῳ χρησμῳδουμένων καὶ ἐπιτελουμένων, καὶ ἄλλον περί τινος τρίτου παρὰ τοὺς προειρημένους δύο θέλειν ἡμᾶς διδάσκειν· ἔστω δέ τις καὶ τέταρτος τὸ ἀνάλογον τοῖς τρισὶν περί τινος ποιῶν· συμφερέσθωσαν δὲ οἱ τέσσαρες οὑτοι περί τινων ὑπὸ τοῦ πνεύματος αὐτοῖς ὑποβαλλομένων ἀλλήλοις, καὶ περὶ ετέρων ἐν ὀλίγῳ παραλλαττέτωσαν, ὥστε εἶναι τοιαύτας αὐτῶν τὰς διηγήσεις· ὤφθη ὁ θεὸς τῷδε κατὰ τόνδε τὸν καιρὸν ἐν τῷ τῷ τόπῳ, καὶ τάδε αὐτῷ πεποίηκεν οὑτωσί, αὐτῷ ἐπιφαινόμενος τοιῷδε τῷ σχήματι, καὶ ἐχειραγώγησεν εἰς τόνδε τὸν τόπον, ἔνθα πεποίηκεν τάδε. ### English translation (Claude) To gain some notion of the intention of the Gospels in such matters, this also must be said. Suppose that some persons see God in the Spirit, and his words to the saints, and the presence by which he is present to them, appearing at special times of their progress; that they are several in number and in different places, and benefited with benefits not altogether of the same kind; and that each is to report separately what he sees in the Spirit about God and his words and his appearances to the saints: so that one reports about these things said and done by God to this righteous man in this place, another about what was declared by oracle and performed for another, and a third wishes to teach us about someone other than the two already mentioned; and let there be also a fourth, doing the same regarding someone. Let these four agree with one another about some things suggested to them by the Spirit, and differ slightly about others, so that their narratives are like this: God appeared to this man at this time in this place, and did these things to him in this way, appearing to him in such a form, and led him by the hand to this place, where he did these things. ### Citation (SBL) Origen, Comm. Jo. 10.15 (Preuschen 4:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-15). ## Commentary on John 10.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-16 - Source: Preuschen 4:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the analogy, the second seer reports God appearing at the same time to someone far away, saying other things. ### Greek text ὁ κατὰ τὸν αὐτὸν τοῖς εἰρημένοις γεγονέναι παρὰ τῷ προτέρῳ χρόνον ἔν τινι πόλει ἀπαγγελλέτω τὸν θεὸν ὦφθαι, ᾡ καὶ αὐτὸς νοεῖ, τινὶ δευτέρῳ ὄντι ἐν πολὺ ἀπεσχοινισμένᾳ τόπῳ παρὰ τὸν τόπον τὸν τοῦ προτέρου, καὶ ἑτέρους λόγους ἀναγραφέτω κατὰ τὸν αὐτὸν καιρὸν εἰρὴσθαι ᾡ κατὰ τὴν ὑπόθεσιν εἰλήφαμεν δευτέρῳ. τὰ δὲ παραπλήσια περὶ τοῦ τρίτου καὶ τοῦ τετάρτου νοητέον. ### English translation (Claude) Let the second report that at the same time as the events said to have happened to the first, God was seen in a certain city, as he himself understands, by a second person who is in a place far separated from the place of the first, and let him record other words spoken at the same time to the one we have supposed to be the second. And similar things must be understood about the third and the fourth. ### Citation (SBL) Origen, Comm. Jo. 10.16 (Preuschen 4:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-16). ## Commentary on John 10.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-17 - Source: Preuschen 4:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Someone reading these reports as plain history, and imagining God confined to one place, would think they contradict one another. ### Greek text συμφερέσθωσαν δέ, ὡς προειρήκαμεν, οὗτοι τὰ ἀληθῆ ἀπαγγέλλοντες περὶ τοῦ θεοῦ καὶ τῶν πρός τινας εὐεργεσιῶν αὐτοῦ ἀλλήλοις ἐπί τινων ἀπαγγελλομένων ὑπʼ αὐτῶν διηγήσεων. δόξει τοίνυν τῷ ἱστορίαν εἶναι νομίζοντι τὴν τούτων γραφήν, ἣ διὰ εἰκόνος ἱστορικῆς πρόσθοιτʼ ἂν παραστῆσαι τὰ πράγματα, καὶ τὸν θεὸν ὑπολαμβάνοντι κατὰ περιγραφὴν εἶναι ἐν τόπῳ, μὴ δυνάμενον ἐν τῷ αὐτῷ πλείονας ἑαυτοῦ ἐμποιῆσαι φαντασίας πλείοσιν ἐν πλείοσιν τόποις καὶ πλείονα ἅμα λέγειν, ἀδύνατον εἶναι ἀληθεύειν οὓς ὑπεθέμην τέσσαρας, τῷ ἀδύνατον εἶναι ἐν τῷδέ τινι τῷ τεταγμένῳ καιρῷ τὸν θεὸν εῖναι, ἅτε καὶ κατὰ περιγραφὴν αὐτὸν νενοημένον ἐν τόπῳ εἶναι, καὶ τῷδε καὶ τῷδε λέγειν τάδε καὶ τάδε, καὶ ποιεῖν τάδε καὶ τὰ τούτοις ἐναντία, καὶ φέρε εἰπεῖν καθε- ζόμενον ἅμα καὶ ἑστῶτα εἶναι, εἰ ὁ μὲν τῷδε τῷ καιρῷ λέγοι αὐτὸν ἑστῶτα τάδε τινὰ εἰρηκέναι ἢ πεποιηκέναι ἐν τῷδε τῷ τόπῳ, ὁ δὲ καθεζόμενον. ### English translation (Claude) And let these, as we said before, who report the truth about God and his benefits to certain persons, agree with one another in some of the narratives they report. To one who thinks their writing is history, and not an attempt to set forth the matters through a historical image, and who supposes that God is in a place by circumscription, unable at the same time to produce several appearances of himself to several people in several places and to say several things at once, it will seem impossible that the four I have supposed speak truly: because it is impossible for God, being thought of as circumscribed in a place, to be at a given appointed time saying these things to this one and those to that one, and doing these things and their opposites, and, for example, to be sitting and standing at once, if one says that at this time he said or did certain things standing in this place, and another says sitting. ### Citation (SBL) Origen, Comm. Jo. 10.17 (Preuschen 4:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-17). ## Commentary on John 10.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-18 - Source: Preuschen 4:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So the evangelists, being wise, sometimes expressed spiritual truths in the form of historical narrative. ### Greek text Ὥσπερ οὖν ἐπὶ τούτων, ὧν ὑπεθέμην, ἐκληφθεὶς ὁ νοῦς τῶν ἱστορικῶν, χαρακτῆρι βουληθέντων ἡμᾶς διδάξαι τὰ ὑπὸ τοῦ νοῦ αὐτῶν τεθεωρημένα, οὐδεμίαν ἂν εὑρεθείη ἔχων διαφωνίαν, εἰ οἱ τέσσαρες εἶεν σοφοί· οὕτω νοητέον καὶ ἐπὶ τῶν τεσσάρων ἔχειν εὐαγγελιστῶν καταχρησαμένων μὲν πολλοῖς τῶν κατὰ τὸ τεράστιον καὶ παραδοξότατον τῆς δυνάμεως Ἰησοῦ πεπραγμένοις δὲ καὶ ἔσθʼ ὅπου καὶ προσυφανάντων τῇ γραφῇ μετὰ λέξεως ὡσπερεὶ αἰσθητὸν τὸ καθαρῶς νοητῶς αὐτοῖς τετρανωμένον. ### English translation (Claude) Just as in these cases I have supposed, the mind of the historians, who wished to teach us by a figure what their mind had contemplated, would be found to have no discord if the four were wise, so we must understand it to be with the four evangelists, who made full use of many things done by the wonderful and most extraordinary power of Jesus, and in some places also wove into the Scripture, in language as though of something sensible, what had been made clear to them in a purely spiritual way. ### Citation (SBL) Origen, Comm. Jo. 10.18 (Preuschen 4:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-18). ## Commentary on John 10.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-19 - Source: Preuschen 4:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen accepts that the evangelists sometimes changed place, time, or details for the sake of spiritual meaning. ### Greek text οὐ καταγινώσκω δέ που καὶ τὸ ἱστορίαν τὴν ἱστορίαν ἑτέρως γενόμενον πρὸς τὸ χρήσιμον τοῦ τού μυστικοῦ σκοποῦ μετατιθέναι πως αὐτούς, ὥστε εἰπεῖν ἐν τῷδε τῷ τόπῳ γενόμενον ὡς έν ἑτέρῳ, ἢ τὸ ἐν τῷδε τῷ καιρῷ ὡς ἐν ἄλλῳ, καὶ τὸ οὑτωσὶ ἀπαγγελλόμενον μετά τινος παραλλαγῆς αὐτοὺς πεποιηκέναι. ### English translation (Claude) I do not condemn them, I think, if they sometimes also altered in some way what happened otherwise in history for the benefit of the mystical purpose, so as to speak of what happened in this place as though in another, or what happened at this time as though at another, and to present what is reported in this way with some variation. ### Translation notes - The digital text reads τὸ ἱστορίαν τὴν ἱστορίαν, where a small word before "history" is lost (perhaps κατά, "according to"); the sense is not affected. ### Citation (SBL) Origen, Comm. Jo. 10.19 (Preuschen 4:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-19). ## Commentary on John 10.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-20 - Source: Preuschen 4:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where literal and spiritual truth could not both be kept, the evangelists preferred the spiritual, as Jacob spoke spiritual truth in saying “I am Esau.” ### Greek text προέκειτο γὰρ αὐτοῖς ὅπου μὲν ἐνεχώρει ἀληθεύειν πνευματικῶς ἅμα καὶ σωματικῶς, ὅπου δὲ μὴ ἐνεδέχετο ἀμφοτέρως, προκρίνειν τὸ πνευματικὸν τοῦ σωματικοῦ, σωζομένου πολλάκις τοῦ ἀληθοῦς πνευματικοῦ ἐν τῷ σωματικῷ ὡς ἂν εἴποι τις, ψεύδει· ὡς εἰ καὶ ἀπὸ τῆς ἱστορίας λέγοιμεν ὅτι ὁ Ἰακὼβ φάσκων τῷ Ἰσαάκ· »Ἐγὼ Ἠσαῦ ὁ πρωτότοκός σου υἱός« κατὰ μὲν τὸ πνευματικὸν ἠλήθευεν μεταλαβὼν τῶν πρωτοτοκίων ἤδη ἐν τῷ ἀδελφῷ παραπολλυμένων, καὶ διὰ τῆς στολῆς τῶν τε ἐριφίων δερμάτων τὸν ἔξωθεν χαρακτῆρα τοῦ Ἠσαῦ ἀναλαβὼν καὶ γενόμενος χωρὶς τῆς αἰνούσης τὸν θεὸν φωνῆς Ἠσαῦ, ἵνα χώραν λάβῃ πρὸς τὸ εὐλογηθῆναι ὕστερον ὁ Ἠσαῦ. τάχα γὰρ εἰ μὴ ηὐλόγητο Ἰακὼβ ὡς Ἠσαῦ, οὐκ ἂν οὐδὲ Ἠσαῦ καθʼ ἑαυτὸν δέξασθαι τὴν εὐλογίαν οἷός τε ἠν. ### English translation (Claude) For their purpose was to speak the truth spiritually and bodily at once where that was possible, but where both were not possible, to prefer the spiritual to the bodily, the true spiritual meaning often being preserved in what is bodily, one might say, a falsehood. As if from the history we were to say that Jacob, saying to Isaac, “I am Esau your firstborn son,” spoke the truth spiritually, having received the birthright already being lost in his brother, and by the garment and the goatskins taking on the outward character of Esau, and becoming Esau apart from the voice that praises God, so that Esau might later have room to be blessed. For perhaps if Jacob had not been blessed as Esau, not even Esau could have received the blessing on his own. ### Scripture references - Gen 27:19: quotation, high confidence - Gen 25:33: allusion, high confidence - Gen 27:16: allusion, high confidence - Gen 27:39–40: allusion, medium confidence ### Translation notes - The quotation is Gen 27:19; the allusions are Gen 25:33, 27:16, 22, and 27:38–40. ### Citation (SBL) Origen, Comm. Jo. 10.20 (Preuschen 4:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-20). ## Commentary on John 10.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-21 - Source: Preuschen 4:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has many aspects, so the evangelists could say seemingly contradictory things, such as that he was and was not born of David. ### Greek text καὶ ὁ Ἰησοῦς τοίνυν πολλά ἐστιν ταῖς ἐπινοίαις, ὧν ἐπινοιῶν εἰκὸς τοὺς εὐαγγελιστὰς διαφόρους ἐννοίας λαμβάνοντας, ἐσθʼ ὅτε καὶ συμφερομένους ἀλλήλοις περί τινων ἀναγεγραφέναι τὰ εὐαγγέλια· οἷον ἀληθὲς εἰπεῖν τὰ ὡς πρὸς τὴν λέξιν ἀντικείμενα περὶ τοῦ κυρίου ἡμῶν, ὅτι »γέγονεν ἐκ Δαβίδ«, καὶ »οὐ γέγονεν ἐκ Δαβίδ«. ### English translation (Claude) Jesus, then, is many things in his aspects, and it is likely that the evangelists, taking different notions of these aspects, sometimes also agreeing with one another about some things, wrote the Gospels. For example, it is true to say things about our Lord that are contradictory in wording: that he “was born of David” and “was not born of David.” ### Scripture references - Rom 1:3: allusion, high confidence ### Translation notes - "Aspects" renders ἐπίνοιαι, the various titles and roles under which Christ is considered. ### Citation (SBL) Origen, Comm. Jo. 10.21 (Preuschen 4:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-21). ## Commentary on John 10.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-22 - Source: Preuschen 4:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was born of David according to the flesh, but not in his divine power, by which he is Son of God. ### Greek text ἀληθὲς μὲν γὰρ τὸ Γέγονεν ἐκ Δαβίδ«, ὡς καὶ ὁ ἀπόστολός φησι· Τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα«, εἰ τὸ σωματικὸν αὐτοῦ ἐκλάβοιμεν· ψευδὲς δὲ αὐτὸ τοῦτο, εἰ ἐπὶ τῆς θειοτέρας δυνάμεως ἀκούοιμεν τὸ γεγονέναι αὐτὸν ἐκ σπέρματος Δαβίδ· ὡρίσθη γὰρ υἱὸς θεοῦ ἐν δυνάμει. ### English translation (Claude) For “he was born of David” is true, as the apostle also says, “who was born of the seed of David according to the flesh,” if we take it of his bodily nature; but this same thing is false if we understand his being born of the seed of David of his more divine power; for he was declared Son of God in power. ### Scripture references - Rom 1:3–4: quotation, high confidence ### Translation notes - The quotations are Rom 1:3–4. ### Citation (SBL) Origen, Comm. Jo. 10.22 (Preuschen 4:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-22). ## Commentary on John 10.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-23 - Source: Preuschen 4:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls Christ both servant and son, man and more than man, according to his two aspects. ### Greek text Καὶ τάχα διὰ τοῦτο αἱ ἅγιαι προφητεῖαι ὅπου μὲν δοῦλον, ὅπου δὲ υἱὸν αὐτὸν ἀναγορεύουσιν· δοῦλον μὲν διὰ τὴν »δούλου μορ- »φὴν« καὶ τὸν »ἐκ σπέρματος Δαβίδ«, υἱὸν δὲ κατὰ τὴν πρωτότοκον αὐτοῦ δύναμιν. οὕτως αὐτὸν ἀληθὲς εἰπεῖν ἄνθρωπον καὶ οὐκ ἄνθρωπον· ἄνθρωπον μὲν κατὰ τὸ θανάτου δεκτικόν, οὐκ ἄνθρωπον δὲ κατὰ τὸ ἀνθρώπου θειότερον. ### English translation (Claude) And perhaps for this reason the holy prophecies proclaim him now a servant, now a son: a servant because of “the form of a servant” and the one “of the seed of David,” and a son according to his firstborn power. So it is true to call him a man and not a man: a man in that he could receive death, not a man in that he is more divine than a man. ### Scripture references - Isa 42:1: allusion, medium confidence - Phil 2:7: quotation, high confidence - Rom 1:3: quotation, high confidence - Col 1:15: allusion, medium confidence ### Translation notes - The allusions are Isa 42:1, Phil 2:7, Rom 1:3, and Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 10.23 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-23). ## Commentary on John 10.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-24 - Source: Preuschen 4:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcion, and those who deny either Christ's humanity or his divinity, went wrong by taking only one side of what Scripture says. ### Greek text ἐγὼ δʼ οἶμαι καὶ τὸν Μαρκίωνα παρεκδεξάμενον ὑγιεῖς λόγους, ἀθετοῦντα αὐτοῦ τὴν ἐκ Μαρίας γένεσιν κατὰ τὴν θείαν αὐτοῦ φύσιν, ἀποφήνασθαι ὡς ἄρα οὐκ ἐγεννήθη ἐκ Μαρίας, καὶ διὰ τοῦτο τετολμηκέναι περιγράψαι τούτους τοὺς τόπους ἀπὸ τοῦ εὐαγγελίου· ᾧ παραπλήσιον πεπονθέναι φαίνονται οἱ ἀναιροῦντες αὐτοῦ τὴν ἀνθρωπότητα, καὶ μόνην αὐτοῦ τὴν θεότητα παραδεξάμενοι, οἵ τε τούτοις ἐναντίοι καὶ τὴν θεότητα αὐτοῦ περιγράψαντες, τὸν δὲ ἄνθρωπον ὡς ἅγιον καὶ δικαιότατον πάντων ἀνθρώπων ὁμολογήσαντες. ### English translation (Claude) I think that Marcion too, misunderstanding sound words and rejecting his birth from Mary as regards his divine nature, declared that he was not born of Mary, and for this reason dared to cut these passages out of the Gospel. Something similar seems to have happened to those who do away with his humanity and accept only his divinity, and to those opposed to them, who cut away his divinity and confess the man as holy and most righteous of all human beings. ### Translation notes - Marcion (2nd century) edited Luke's Gospel to remove the birth narratives. ### Citation (SBL) Origen, Comm. Jo. 10.24 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-24). ## Commentary on John 10.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-25 - Source: Preuschen 4:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Docetists, who say Christ only seemed human, would rob us of the man through whom alone we are saved. ### Greek text καὶ οἱ τὴν δόκησιν δὲ εἰσάγοντες, τὸν ταπεινώσαντα αὑτὸν »μέχρι θανάτου« καὶ ὑπήκοον γενόμενον μέχρι σταυροῦ μὴ νοήσαντες, μόνον δὲ τὸ ἀπαθὲς καὶ τὸ κρεῖττον παντὸς τοιούτου συμπτώματος φαντασθέντες, ἀποστερεῖν ἡμᾶς τὸ ὄσον ἐφʼ ἑαυτοῖς θέλουσιν τοῦ πάντων ἀνθρώπων δικαιοτάτου ἀνθρώπου, οὐ δυναμένους διʼ ἐκείνου σώζεσθαι. ### English translation (Claude) And those who introduce the doctrine of appearance (docetism), not understanding the one who humbled himself “even to death” and became obedient even to the cross, but imagining only what is impassible and superior to every such accident, wish, as far as lies in them, to deprive us of the most righteous man of all, though we cannot be saved except through him. ### Scripture references - Phil 2:8: quotation, high confidence ### Translation notes - The allusion is Phil 2:8. ### Citation (SBL) Origen, Comm. Jo. 10.25 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-282/#p-10-25). ## Commentary on John 10.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-26 - Source: Preuschen 4:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As death came through one man, so life comes through one man; we receive the Word through the humanity he assumed, each according to the room we make for him. ### Greek text ὡς γὰρ »διʼ ἑνὸς ἀνθρώπου« »ὁ »θάνατος«, οὕτως καὶ διʼ ἑνὸς ἀνθρώπου ἡ τῆς ζωῆς δικαίωσις· οὐκ ἂν χωρὶς τοῦ ἀνθρώπου χωρησάντων ἡμῶν τὴν ἀπὸ τοῦ λόγου ὠφέλειαν, μένοντος ὁποῖος ἦν τὴν ἀρχὴν πρὸς τὸν πατέρα θεοῦ, καὶ μὴ ἀναλαβόντος ἄνθρωπον, τὸν πάντων πρῶτον καὶ πάντων τιμιώτερον καὶ πάντων μᾶλλον καθαρώτερον αὐτὸν χωρῆσαι δυνάμενον· μεθ ὃν καὶ ἡμεῖς δέξασθαι οἷοί τε αὐτὸν ἐσόμεθα, ἕκαστος τοσοῦτον καὶ τοιοῦτον, ὁποίαν αὐτῷ ποιοῦμεν καὶ πηλίκην χώραν ἐν τῇ ψυχῇ ### English translation (Claude) For as through one man came death, so also through one man the justification of life. We could not have received the benefit from the Word apart from the man, had he remained what he was in the beginning with God the Father and not taken up a man, the first of all, more honorable than all, and more pure than all, able to receive him; after whom we too shall be able to receive him, each as much and in such a way as the room we make for him in our soul ### Scripture references - Rom 5:12: allusion, high confidence - Rom 5:18: allusion, high confidence - 1 Cor 15:21: allusion, high confidence - John 1:1–2: allusion, high confidence ### Translation notes - The allusions are Rom 5:12, 18, 1 Cor 15:21, and John 1:1–2. ### Citation (SBL) Origen, Comm. Jo. 10.26 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-26). ## Commentary on John 10.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-27 - Source: Preuschen 4:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual interpretation reconciles the Gospels' apparent discords. ### Greek text ἡμῶν. ταῦτα δέ μοι πάντα εἴρηται τὰς ἐμφαινομένας διαφωνίας τῶν εὐαγγελίων <συμφώνους> παραστῆσαι θέλοντι ὁδῷ τῆς πνευματικῆς ἐκδοχῆς. ### English translation (Claude) allows. All this I have said wishing to show the apparent discords of the Gospels to be in harmony by way of the spiritual interpretation. ### Citation (SBL) Origen, Comm. Jo. 10.27 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-27). ## Commentary on John 10.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-28 - Source: Preuschen 4:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul too speaks in different characters, fleshly and spiritual, which can seem contradictory. ### Greek text Εἰς δὲ τὸν αὐτὸν τόπον καὶ τοιούτῳ παραδείγματι χρηστέον, ὅτι Παῦλος ὁ μὲν σαρκικὸς πεπρᾶσθαι λέγει ὑπὸ τὴν ἁμαρ- τίαν, καὶ οὐδὲν ἀνακρίνειν οἷός τε ἦν, »ὁ δὲ πνευματικὸς ἀνακρίνει »πάντα«, καὶ »ὑπʼ οὐδενὸς ἀνακρίνεται«. καὶ τοῦ μὲν σαρκικοῦ εἰσιν φωναί· »Οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ«· τοῦ δὲ πνευματικοῦ· »ὃ θέλω πράσσω, καὶ ὃ μισῶ οὐ ποιῶ«. ἀλλὰ καὶ ὁ ἁρπαγεὶς »ἔως τρίτου οὐρανοῦ« καὶ ἀκούσας »ἄρρητα ῥήματα« ἕτερος ἦν παρὰ τὸν λέγοντα· »Περὶ τοῦ τοιούτου καυχήσομαι, ὑπὲρ »δὲ ἐμαυτοῦ οὐ καυχήσομαι«. ### English translation (Claude) On the same point we may use this example also: Paul, the fleshly Paul, says he is sold under sin and could judge nothing; but “the spiritual man judges all things” and “is judged by no one.” The fleshly man's words are: “For I do not do what I want, but I do what I hate”; the spiritual man's: “What I want I do, and what I hate I do not do.” And the one caught up “to the third heaven,” who heard “unspeakable words,” was other than the one who says, “Of such a one I will boast, but of myself I will not boast.” ### Scripture references - Rom 7:14–15: quotation, high confidence - 1 Cor 2:15: quotation, high confidence - 2 Cor 12:2: quotation, high confidence - 2 Cor 12:4–5: quotation, high confidence ### Translation notes - The quotations are Rom 7:14–15, 1 Cor 2:15, and 2 Cor 12:2, 4–5; the words "What I want I do" are Origen's reversal of Rom 7:15. ### Citation (SBL) Origen, Comm. Jo. 10.28 (Preuschen 4:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-28). ## Commentary on John 10.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-29 - Source: Preuschen 4:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul became all things to all people, so his words must be read according to the audience he addresses. ### Greek text εἰ δὲ καὶ τοῖς Ἰουδαίοις ὡς Ἰουδαῖος γίνεται, ἕνα Ἰουδαίους κερδήσῃ, καὶ τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, > κερδήσῃ, τοῖς τε ἀνόμοις ὡς ἄνομος, »μὴ ὢν »ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ«, ἴνα κερδήσῃ τοὺς ἀνόμους, καὶ τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσῃ, δῆλον ὅτι ἐξεταστέον αὐτοῦ τοὺς λόγους, ἰδίᾳ μὲν τοὺς Ἰουδαίους, ἰδίᾳ δὲ ὅτε ἐστὶν ὡς ὑπὸ νόμον, καὶ ἄλλοτε ὅτε ἐστὶν ὡς ἄνομος, ἔσθʼ ὅτε δὲ ὅτε γίνεται ἀσθενής. ### English translation (Claude) And if to the Jews he becomes as a Jew, to win Jews, and to those under the law as under the law, to win [those under the law], and to those without law as without law, “not being without law toward God but under the law of Christ,” to win those without law, and to the weak weak, to win the weak, it is clear that his words must be examined separately: those to the Jews, those when he is as under the law, others when he is as without law, and sometimes when he becomes weak. ### Scripture references - 1 Cor 9:20–22: quotation, high confidence ### Translation notes - The quotation is 1 Cor 9:20–22. ### Citation (SBL) Origen, Comm. Jo. 10.29 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-29). ## Commentary on John 10.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-30 - Source: Preuschen 4:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examples: Paul speaks as weak, as a Jew in shaving his head and circumcising Timothy, and as without law in quoting pagan poets at Athens. ### Greek text οἷον ἃ λέγει »κατὰ συγγνώμην, οὐ κατʼ ἐπιταγήν«, ἀσθενὴς ὢν λέγει· »Τίς, γάρ φησιν, ἀσθενεῖ καὶ οὐκ ἀσθενῶ; ὅτε δὲ ξύρεται καὶ προσφορὰν προσφέρει ἢ τὸν Τιμόθεον περιτέμνει, Ἰουδαῖος γίνεται· ὅτε δὲ Ἀθηναίοις φησίν· »Εὗρον βωμὸν ἐν ᾡ »ἐγέγραπτο Ἀγνώστῳ θεῷ· ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ »καταγγέλλω ὑμῖν«· καὶ τὸ »Ὠς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν »εἰρήκασιν· Τοῦ γὰρ καὶ γένος ἐσμέν«, τοῖς ἀνόμοις ὡς ἄνομος γίνεται, εὐσέβειαν μαρτυρῶν τοῖς ἀσεβεστάτοις καὶ τῷ εἰπόντι· »Ἐκ Διὸς ἀρχώμεθα· τοῦ γὰρ καὶ γένος ἐσμέν« καταχρησάμενος πρὸς ὃ ἐβούλετο. τάχα δʼ ἔσθʼ ὅΠου τοῖς μὴ Ἰουδαίοις μὲν ὑπὸ νόμον γίνεται. ### English translation (Claude) For example, what he says “by way of concession, not of command” he says being weak: “For who,” he says, “is weak, and I am not weak?” When he shaves his head and offers an offering, or circumcises Timothy, he becomes a Jew. When he says to the Athenians, “I found an altar on which was inscribed, To an unknown god. What you worship without knowing, this I proclaim to you,” and “As some of your own poets have said, For we are also his offspring,” he becomes as without law to those without law, bearing witness to piety in the most impious, and making use for his own purpose of the one who said, “Let us begin from Zeus … for we are also his offspring.” And perhaps sometimes to those who are not Jews he becomes as under the law. ### Scripture references - 1 Cor 7:6: quotation, high confidence - 2 Cor 11:29: quotation, high confidence - Acts 21:24: allusion, high confidence - Acts 16:3: allusion, high confidence - Acts 17:23: quotation, high confidence - Acts 17:28: quotation, high confidence ### Extrabiblical texts - Aratus, Phaen. 1 (Aratus, Phaenomena): quotation, high confidence - Aratus, Phaen. 5 (Aratus, Phaenomena): quotation, high confidence ### Translation notes - The quotations are 1 Cor 7:6, 2 Cor 11:29, Acts 17:23, and Acts 17:28, where Paul quotes Aratus, Phaen. 5; "Let us begin from Zeus" is Aratus, Phaen. 1. The allusions are Acts 21:24–26 and 16:3. ### Citation (SBL) Origen, Comm. Jo. 10.30 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-30). ## Commentary on John 10.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-31 - Source: Preuschen 4:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels also differ about the disciples: Peter's call in John differs from his call by the Sea of Galilee. ### Greek text Ταῦτα δὲ οὐ μόνον εἰς τὰ περὶ τοῦ σωτῆρος χρήσιμα ἡμῖν ἐστιν τὰ παραδείγματα, ἀλλὰ καὶ εἰς τά περὶ τῶν μαθητῶν, περὶ ὡν καὶ αὐτῶν ἐστίν τις κατὰ τὸ ῥητὸν διαφωνία. τάχα γὰρ τῇ ἐπινοίᾳ εὑρισκόμενος ὑπὸ τοῦ ἰδίου ἀδελφοῦ Σίμων Ἀνδρέου καὶ ἀκούων »Σὺ κληθήσῃ Κηφᾶς«, ἕτερός ἐστιν παρὰ τὸν ὁρώμενον ἅμα τῷ ἀδελφῷ ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας Ἰησοῦ, καὶ ἀκούοντα ἅμα ἐκείνῳ τῷ Ἀνδρέᾳ· »Δεῦτε ὀπίσω »μον καὶ ποιήσω ὑμᾶς ἀνθρώπων«. ### English translation (Claude) These examples are useful to us not only for what concerns the Savior but also for what concerns the disciples, about whom too there is a certain discord according to the letter. For perhaps Simon, found in one aspect by his own brother Andrew and hearing “You shall be called Cephas,” is different from the one seen together with his brother by Jesus walking beside the Sea of Galilee, and hearing together with Andrew, “Come after me, and I will make you [fishers] of men.” ### Scripture references - John 1:41–42: quotation, high confidence - Matt 4:18–19: quotation, high confidence ### Translation notes - The quotations are John 1:42 and Matt 4:19 ("fishers" has dropped out of the digital text). ### Citation (SBL) Origen, Comm. Jo. 10.31 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-31). ## Commentary on John 10.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-32 - Source: Preuschen 4:177–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, the more spiritual Gospel, tells of Peter being found by his brother and named Cephas at once. ### Greek text ἔπρεπεν γὰρ τῷ θεῷ] λογικώτερον ἀπαγγέλλοντι περὶ τοῦ γενομένου σαρκὸς λόγου καὶ τὴν γένεσιν διὰ τοῦτο μὴ ἀναγράψαντι τοῦ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγου, μηδὲ τὸν παρὰ τῇ θαλάσσῃ εὑρημένον καὶ ἐκεῖθεν καλούμενον εἰπεῖν, ἀλλὰ τὸν εὐρισκόμενον ὑπὸ τοῦ ἀδελφοῦ, μείναντος παρὰ τῷ Ἰησοῦ τῇ δεκάτῃ ὥρᾳ, καὶ διὰ τὸ οὕτως εὑρίσκεσθαι εὐθέως λαμβάνοντα τὸ »Κηφᾶς«. ### English translation (Claude) For it was fitting for the one who speaks more spiritually about the Word become flesh, and who for this reason did not record the birth of the Word who was in the beginning with God, not to speak of the one found by the sea and called from there, but of the one found by his brother, who had stayed with Jesus at the tenth hour, and who because he was found in this way at once receives the name “Cephas.” ### Scripture references - John 1:14: allusion, high confidence - John 1:39–42: allusion, high confidence ### Translation notes - The editor marks "for God" (τῷ θεῷ) as spurious (the opening bracket is lost in the digital text); the sense requires the evangelist. The allusions are John 1:1–2, 14, 39–42. ### Citation (SBL) Origen, Comm. Jo. 10.32 (Preuschen 4:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-32). ## Commentary on John 10.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-33 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Matthew, Peter receives his name only later, at his confession. ### Greek text ὁ γὰρ ὁρώμενος ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας μόλις ποτὲ καὶ ὕστερον λαμβάνει τὸ »Σὺ εἶ Πέτρος, »καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν«. ### English translation (Claude) For the one seen by Jesus walking beside the Sea of Galilee barely, and later, receives “You are Peter, and on this rock I will build my church.” ### Scripture references - Matt 16:18: quotation, high confidence ### Translation notes - The quotation is Matt 16:18. ### Citation (SBL) Origen, Comm. Jo. 10.33 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-33). ## Commentary on John 10.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-34 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John, Jesus baptizes through his disciples; in the other Gospels he does not baptize. ### Greek text καὶ ὁ μὲν παρὰ τῷ Ἰωάννῃ Ἰησοῦς γινώσκεται παρὰ τοῖς Φαρισαίοις βαπτίζων, ἐν τοῖς μαθηταῖς αὐτοῦ βαπτίζων, μετὰ καὶ τῶν ἄλλων ἐξαιρέτων καὶ τοῦτο ποιῶν· ὁ δὲ παρὰ τοῖς τρισὶν Ἰησοῦς οὐδαμῶς βαπτίζει. ### English translation (Claude) And the Jesus in John is known among the Pharisees as baptizing, baptizing through his disciples, doing this too along with his other special works; but the Jesus in the three does not baptize at all. ### Scripture references - John 4:1–2: allusion, high confidence ### Translation notes - The allusion is John 4:1–2. ### Citation (SBL) Origen, Comm. Jo. 10.34 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-34). ## Commentary on John 10.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-35 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's Gospel never tells of the Baptist's arrest, while Matthew places it right after the temptation. ### Greek text ἔτι δὲ καὶ ὁ βαπτιστὴς Ἰωάννης μέχρι πολλοῦ παρὰ τῷ ὁμωνύμῳ εὐαγγελιστῇ διαρκεῖ μὴ βεβλημένος εἰς φυλακήν· ὁ δὲ παρὰ τῷ Ματθαίῳ σχεδὸν Ἰησοῦ πειραζομένου εἰς τὴν φυλακὴν παραδίδοται· δι ὃν καὶ ἀναχωρεῖ ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν, περιϊστάμενος τὸ γενέσθαι ἐν τῇ φυλακῇ· ἀλλʼ οὐδὲ εὑρίσκεται παρὰ τῷ Ἰωάννῃ ὁ βαπτιστὴς παραδιδόμενος εἰς φυλακήν. ### English translation (Claude) Further, John the Baptist in the evangelist of the same name continues a long time without being thrown into prison; but in Matthew he is handed over into prison almost while Jesus is being tempted, on whose account Jesus withdraws into Galilee, avoiding being put in prison. But the Baptist is not even found in John being handed over into prison. ### Scripture references - John 3:24: allusion, high confidence - Matt 4:12: allusion, high confidence ### Translation notes - The allusions are John 3:24 and Matt 4:12. ### Citation (SBL) Origen, Comm. Jo. 10.35 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-35). ## Commentary on John 10.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-36 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Few are wise enough to grasp the whole Christ from all four Gospels. ### Greek text τίς δʼ οὕτως σοφὸς καὶ ἐπὶ τοσοῦτον ἱκανὸς ὡς πάντα τὸν Ἰησοῦν ἀπὸ τῶν τεσσάρων εὐαγγελιστῶν μαθεῖν, καὶ ἔκαστον ἰδίᾳ χωρῆσαι νοῆσαι, καὶ πάσας αὐτοῦ τὰς καθ ἕκαστον τόπον ἰδεῖν ἐπιδημίας καὶ λόγους καὶ ἔργα; ### English translation (Claude) Who is so wise and so capable as to learn the whole Jesus from the four evangelists, to be able to understand each separately, and to see all his sojourns, words, and works in each place? ### Citation (SBL) Origen, Comm. Jo. 10.36 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-36). ## Commentary on John 10.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-37 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Cana Jesus went down to Capernaum, whose name means “field of consolation.” ### Greek text Κατὰ μέντοι γε τὸν προκείμενον τόπον ἀκολούθως νομίζομεν τῇ ἕκτῃ ἡμέρᾳ τὸν σωτῆρα, ὅτε γεγένηται ἡ κατὰ τὸν γάμον οἰκονομία ἐν Κανᾷ τῆς Γαλιλαίας, καταβεβηκέναι ἅμα τῇ μητρὶ καὶ τοῖς ἀδελφοῖς καὶ τοῖς μαθηταῖς εἶς τὴν Καφαρναούμ, ὅπερ ἑρμηνεύεται ἀγρος >παρακλήσεως<. ### English translation (Claude) As for the present passage, we think in consequence that on the sixth day, when the dispensation of the wedding in Cana of Galilee took place, the Savior went down with his mother, his brothers, and his disciples to Capernaum, which is interpreted “field of consolation.” ### Scripture references - John 2:12: allusion, high confidence ### Translation notes - The allusions are John 2:1 and 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.37 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-37). ## Commentary on John 10.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-38 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the wine of Cana, Jesus came to the “field of consolation” to comfort his disciples and his mother. ### Greek text ἐχρῆν γὰρ μετὰ τὴν έν τῷ οἴνῳ εὐωχίαν καὶ εἰς τῆς >παρακλήσεως ἅμα τῇ μητρὶ καὶ τοῖς μαθηταῖς ἐληλυθέναι τὸν σωτῆρα, παρακαλέσοντα ἐπὶ τοῖς ἐν τῷ † πλήθει ἀγρῷ ἐσομένοις καρποῖς τοὺς μαθητευομένους καὶ τὴν συνειληφυῖαν αὐτὸν ψυχὴν ἐκ τοῦ ἁγίου πνεύματος, ἢ τοὺς ἐκεῖ ὠφελημένους. ### English translation (Claude) For after the feasting on the wine the Savior had to come also into the [field] of consolation, with his mother and disciples, to console the disciples, and the soul that had conceived him by the Holy Spirit, about the fruits that would be in the … field, or those who had been benefited there. ### Translation notes - The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 10.38 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-38). ## Commentary on John 10.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-39 - Source: Preuschen 4:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why were Jesus' brothers not at the wedding but go down to Capernaum, and why “down”? ### Greek text Ζητητέον μέντοι γε, διὰ τί εἰς μὲν τὸν γάμον οὐ καλοῦνται οἱ ἀδελφοὶ αὐτοῦ ἀλλʼ οὐδὲ ἦσαν ἐκεῖ, οὐ γὰρ εἴρηται), εἰς δὲ τὴν Καφαρναοὺμ καταβαίνουσιν μετʼ αὐτοῦ καὶ τῆς μητρὸς αὐτοῦ καὶ τῶν μαθητῶν. ἔτι δὲ ἐξεταστέον, διὰ τί νῦν οὐκ εἰσέρχονται εἰς τὴν Καφαρναοὺμ μηδὲ ἀναβαίνουσιν εἰς αὐτήν, ἀλλὰ καταβαίνουσιν. ### English translation (Claude) We must ask, however, why his brothers are not invited to the wedding (nor were they there, for it is not said), but go down to Capernaum with him and his mother and the disciples. Further, we must examine why they do not now enter Capernaum, nor go up to it, but go down. ### Scripture references - John 2:2: allusion, high confidence - John 2:12: allusion, high confidence ### Translation notes - The allusions are John 2:2 and 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.39 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-39). ## Commentary on John 10.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-40 - Source: Preuschen 4:178–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The brothers may be powers that came down with Christ, of lower rank than the disciples, going to benefit the fruitful. ### Greek text ὅρα οὖν εἰ ἐνταῦθα τοὺς ἀδελφοὺς ἀντὶ τῶν συγκαταβεβηκυιῶν αὐτῷ δυ- νάμεων ἐκληπτέον, οὐ καλουμένων εἰς τὸν γάμον καθʼ ἃς εἴπαμεν διηγήσεις, κατωτέρω δὲ ἐν ὑποδεεστέροις τῶν χρηματιζόντων μαθητῶν τοῦ χριστοῦ καὶ ἀλλοειδῶς ὠφελημένων· ὅτι εἰ καλεῖται μήτηρ αὐτοῦ, εἰσί τινες καρποφοροῦντες, πρὸς οὓς αὐτός τε καταβαίνει ὁ κύριος σὺν τοῖς ὑπηρέταις τοῦ λόγου καὶ μαθηταῖς, τοὺς τοιούτους ὠφελῶν, καὶ τῆς μητρὸς αὐτῷ συμπαρούσης. ### English translation (Claude) See, then, whether here the brothers must be taken to mean the powers that came down with him, which are not invited to the wedding for the reasons we gave, but are lower, among those inferior to the ones named disciples of Christ and benefited in a different way; for if his mother is called, there are some bearing fruit to whom the Lord himself goes down with the servants of the Word and disciples, benefiting such people, his mother also being present with him. ### Citation (SBL) Origen, Comm. Jo. 10.40 (Preuschen 4:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-40). ## Commentary on John 10.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-41 - Source: Preuschen 4:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Capernaum, a lower “field of consolation,” could receive Jesus only for a few days. ### Greek text Ἐοίκασίν γε οἱ καλούμενοι Καφαρναοὺμ μὴ χωρεῖν τὴν ἐπιπλεῖον διατριβὴν παρʼ αὐτοῖς τοῦ Ἰησοῦ καὶ τῶν συγκαταβαινόντων αὐτῷ· ὅθεν μένουσι μὲν παρʼ αὐτοῖς, οὐ μὴν πολλὰς ἡμέρας· τὸν γὰρ Περὶ τῶν πλειόνων δογμάτων φωτισμὸν ὁ τῆς κατωτέρω παρακλήσεως >ἀγρὸς< οὐ χωρεῖ, ὀλιγωτέρων τυγχάνων δεκτικός. ### English translation (Claude) Those called Capernaum seem unable to receive a longer stay among them by Jesus and those who came down with him; hence they stay with them, but not many days. For the lower “field” of consolation does not receive the illumination about more doctrines, being capable of fewer. ### Citation (SBL) Origen, Comm. Jo. 10.41 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-41). ## Commentary on John 10.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-42 - Source: Preuschen 4:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To the apostles Christ is with them all the days; with the lesser people of Capernaum he stayed not many days. ### Greek text παραθετέον δὲ πρὸς τὸ θεωρῆσαι διαφορὰς τῶν ἐπιπλεῖον ἢ ἔλαττον δεχομένων τὸν Ἰησοῦν τῷ »Ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας« τὸ ἐν τώ κατὰ Ματθαῖο τῷ ἀναστάντι ἐκ νεκρῶν μεμαθητευμένοις λεγόμενον καὶ ἀποστελλομένοις μαθητεῦσαι πάντα τὰ ἔθνη οὕτως ἔχον· »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ ἀιῶνος«. τοῖς μὲν γὰρ πάντα ὅσα ἐνδέχεται φύσιν ἀνθρωπίνην γνῶναι ἔτι ἐνταῦθα τυγχάνουσαν εἰσομένοις λέγεται δεικτικῶς τὸ »Ἰδοὺ ἐγώ με θʼ ὑμῶν »εἰμι«· καὶ περὶ πάσης τῆς ἐν τοῖς θεωρησομένοις ἀνατολῆς ἡμέρας πλείονας ποιούσης τοῖς μακαριωτάτοις τὸ »Πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος«. περὶ δὲ τῶν ἐν Καφαρναύμ, πρὸς οὓς ὡς ὑποδεεστέρους καταβαίνουσιν οὐ μόνον ὁ Ἰησοῦς ἀλλὰ καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οἱ μαθηταί· »Ἐκεῖ ἔμειναν οὐ πολ- »λὰς ἡμέρας«. ### English translation (Claude) To consider the differences between those who receive Jesus more or less, we must set beside “There they stayed not many days” what is said in Matthew by the risen one to those who had been made disciples and were being sent to make disciples of all nations, which runs thus: “Behold, I am with you all the days until the end of the age.” To those who will know all that human nature, while still here, can know, “Behold, I am with you” is said demonstratively; and about the whole dawning among the things they will contemplate, which makes many days for the most blessed, “all the days until the end of the age.” But about those in Capernaum, to whom, as inferior, not only Jesus goes down but also his mother, his brothers, and his disciples: “There they stayed not many days.” ### Scripture references - John 2:12: quotation, high confidence - Matt 28:19: allusion, high confidence - Matt 28:20: quotation, high confidence ### Translation notes - The quotations are John 2:12 and Matt 28:20; the allusion is Matt 28:19. ### Citation (SBL) Origen, Comm. Jo. 10.42 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-42). ## Commentary on John 10.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-43 - Source: Preuschen 4:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does “until the end of the age” mean Christ will not be with us afterward? ### Greek text Εἰκὸς δὲ οὐκ ἀλόγως ζητήσειν τινὰς εἰ μετὰ πάσας τὰς ἡμέρας τούτου τοῦ αἰῶνος οὐκέτι ἔσται ὁ εἰπών· »Ἰδοὺ ἐγὼ μεθʼ » μετὰ τῶν χωρησάντων αὐτὸν »ἕως τῆς συντελείας τοῦ αἰῶ- »νος«· τὸ γὰρ »ἕως« οἱονεὶ περιγραφήν τινα δηλοῖ χρόνου. ### English translation (Claude) It is likely that some will not unreasonably ask whether after all the days of this age the one who said, “Behold, I am with you … until the end of the age,” will no longer be with those who have received him; for “until” seems to indicate a certain limit of time. ### Scripture references - Matt 28:20: quotation, high confidence ### Translation notes - The leaked chapter numeral ("X") is removed. The quotation is Matt 28:20. ### Citation (SBL) Origen, Comm. Jo. 10.43 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-43). ## Commentary on John 10.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-44 - Source: Preuschen 4:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ being “with” disciples differs from his being “in” them. ### Greek text λεκτέον δὲ καὶ πρὸς τοῦτο, ὅτι οὐ ταὐτόν έστιν τὸ »Μεθʼ ὑμῶν εἰμι« τῷ »Ἐν ὑμῖν«. τάχα οὖν κυριώτερον λέγοιμεν ἂν οὐκ »ἐν« μαθητευομένοις εἶναι τὸν σωτῆρα, ἀλλὰ »μετʼ« αὐτῶν ὅσον τώ νώ οὐκ ἐφθακόσιν ἐπὶ τὴν τοῦ αἰῶνος συντέλειαν. ### English translation (Claude) To this too we must say that “I am with you” is not the same as “I am in you.” Perhaps, then, we might more properly say that the Savior is not “in” those being taught but “with” them, as long as they have not reached in their mind the end of the age. ### Citation (SBL) Origen, Comm. Jo. 10.44 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-44). ## Commentary on John 10.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-45 - Source: Preuschen 4:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the world is crucified to them, Christ is in them and they say, “Christ lives in me.” ### Greek text ἐπὰν δὲ τοῦ κόσμου σταυρωθέντος αὐτοῖς τὴν συντέλειαν αὐτοῦ ἐνστᾶσαν τὸ ὅσον ἐπὶ τῇ αὐτῶν παρασκευῇ θεωρήσωσιν, τότε οὐκέτι μετʼ αὐτῶν ἀλλὰ ἐν αὐ- τοῖς γενομένου τοῦ Ἰησοῦ ἐροῦσιν τὸ »Οὐκέτι ζώ ἐγώ, ζῇ δὲ ἐν ἐμοὶ »Χριστός« καὶ τὸ »Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ«. ### English translation (Claude) But when, the world having been crucified to them, they behold its end present, as far as their own preparation allows, then, Jesus being no longer with them but in them, they will say, “It is no longer I who live, but Christ lives in me,” and “since you seek a proof of the Christ who speaks in me.” ### Scripture references - Gal 6:14: allusion, high confidence - Gal 2:20: quotation, high confidence - 2 Cor 13:3: quotation, high confidence ### Translation notes - The allusion is Gal 6:14; the quotations are Gal 2:20 and 2 Cor 13:3. ### Citation (SBL) Origen, Comm. Jo. 10.45 (Preuschen 4:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-45). ## Commentary on John 10.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-46 - Source: Preuschen 4:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “I” who is with the disciples until the end may be Christ in the form of a servant. ### Greek text ταῦτα δὲ λέγομεν τηρουμένης πως ἰδίᾳ καὶ τῆς παριστάσης ἐκδοχῆς τὸ »πάσας τὰς ἡμέρας« λέγεσθαι τὰς »ἕως συντελείας τοῦ »αἰῶονς« κατὰ τὰ ἐφικτὰ τῇ ἀνθρωπίνῃ φύσει καταλαβεῖν ἔτι ἐνταῦθα τυγχανούσῃ· εστιν γὰρ καὶ ἐκείνης τῆς ερμηνείας τηρουμένης ἐπιστῆσαι τῷ »ἐγώ«, ἵνα ὁ μὲν ἕως τῆς συντελείας μετὰ τῶν ἀποστελλομένων μαθητεύειν πάντα τὰ ἔθνη ᾐ ὁ κενώσας ἑαυτὸν καὶ τὴν τοῦ δούλου μορφὴν λαβών· ὡσπερεὶ δὲ τούτου ἕτερος ἐν τῇ ### English translation (Claude) We say this while also keeping, in its own way, the interpretation that presents “all the days” as those “until the end of the age,” according to what human nature, still here, can grasp. For while keeping that interpretation too, one can attend to the “I”: so that the one who until the end is with those sent to make disciples of all nations is the one who emptied himself and took the form of a servant; while, as it were, another than he, in the ### Scripture references - Matt 28:19–20: allusion, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - The allusions are Matt 28:19–20 and Phil 2:7. ### Citation (SBL) Origen, Comm. Jo. 10.46 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-46). ## Commentary on John 10.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-47 - Source: Preuschen 4:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the end, the Son in his prior glory is with them until all enemies are subdued; then the Father himself will be with them. ### Greek text καταστάσει ὢν τῇ πρὸ τοῦ κενῶσαι ἑαυτὸν μετὰ τὴν συντέλειαν τοῦ αἰῶνος γένηται μετὰ τούτων, ἕως ὑπὸ τοῦ πατρὸς »τεθῶσι« πάντες »οἱ ἐχθροὶ »αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«, μετὰ ταῦτα, ὅτε παραδίδωσιν ὁ υἱὸς τὴν βασιλείαν τῷ θεῷ καὶ πατρί, τοῦ πατρὸς ἐροῦντος αὐτοῖς τὸ »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι«· πότερον δὲ πάσας ἡμέρας ἕως τοῦδε τοῦ χρόνου, ἢ ἁπλῶς πάσας τὰς ἡμέρας, ἢ οὐδὲ πάσας ἀλλὰ πᾶσαν, ἐνέσται σκοπεῖν τῷ βουλομένῳ. νῦν γὰρ ἡμᾶς οὐκ ἀπαιτεῖ τὰ προκείμενα ἐπὶ τοσοῦτον παρεκβῆναι τοῦ λόγου. ### English translation (Claude) state he was in before he emptied himself, after the end of the age, is with them until all his enemies are put by the Father as the footstool of his feet; and after this, when the Son hands over the kingdom to God and the Father, the Father will say to them, “Behold, I am with you.” Whether all the days until this time, or simply all the days, or not even all the days but all [the day], anyone who wishes may consider. For the present subject does not require us to digress so far from the argument. ### Scripture references - Ps 110:1 (109:1 LXX): allusion, high confidence - 1 Cor 15:24–25: allusion, high confidence - Matt 28:20: quotation, high confidence ### Translation notes - The allusions are Ps 110:1 and 1 Cor 15:24–25; the quotation is Matt 28:20. ### Citation (SBL) Origen, Comm. Jo. 10.47 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-47). ## Commentary on John 10.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-48 - Source: Preuschen 4:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says Capernaum stands for the lowest, material part of the world, which is why Jesus did nothing there. ### Greek text Ὁ μέντοι γε Ἡρακλέων τὸ »Μετὰ τοῦτο κατέβη εἰς » Καφαρναοὺμ αὐτὸς« διηγούμενος ἄλλης πάλιν οἰκονομίας ἀρχήν φησι δηλοῦσθαι, οὐκ ἀργῶς τοῦ >Κατέβη< εἰρημένου· καί φησι τὴν Καφαρναοὺμ σημαίνειν ταῦτα τὰ ἔσχατα τοῦ κόσμου, ταῦτα τὰ ὑλικὰ εἰς ἃ κατῆλθεν· καὶ διὰ τὸ ἀνοίκειον, φησίν, εἶναι τὸν τόπον οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ ἢ λελαληκώς. ### English translation (Claude) Heracleon, however, explaining “After this he went down to Capernaum, he,” says that the beginning of another dispensation is shown, “went down” not being said idly. And he says that Capernaum signifies these furthest parts of the world, these material things into which he descended; and because the place, he says, was unsuitable, he is not said to have done or said anything in it. ### Scripture references - John 2:12: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. The quotation is John 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.48 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-48). ## Commentary on John 10.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-49 - Source: Preuschen 4:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's reading might be plausible if Jesus had done nothing in Capernaum in any Gospel. ### Greek text εἰ μὲν οὐν μηδὲ ἐν τοῖς λοιποῖς εὐαγγελίοις πεποιηκώς τι ἢ λελαληκὼς ἐν τῇ Καφαρναοῦμ ὁ κύριος ἡμῶν ἀνεγέγραπτο, τάχα ἂν ἐδιστάξαμεν περὶ τοῦ παραδέξασθαι αὐτοῦ τὴν ἑρμηνείαν. ### English translation (Claude) If, then, our Lord were not recorded in the other Gospels either as having done or said anything in Capernaum, perhaps we would have hesitated about accepting his interpretation. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 10.49 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-49). ## Commentary on John 10.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-50 - Source: Preuschen 4:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But Matthew says Jesus lived in Capernaum and began preaching from there. ### Greek text νυνὶ δὲ ὁ μὲν Ματθαῖος καταλιπόντα φησὶ τὸν κύριον ἠμῶν τὴν Ναζαρὰ ἐλθόντα κατῳκηκέναι εἰς Καφαρναοὺμ τὴν παραθαλασσίαν, καὶ ἀπὸ τότε ἀρχὴν τοῦ κηρύσσειν πεποιῆσθαι λέγοντα· ### English translation (Claude) But in fact Matthew says that our Lord, leaving Nazareth, came and settled in Capernaum by the sea, and from then began to preach, saying: ### Scripture references - Matt 4:13: allusion, high confidence - Matt 4:17: allusion, high confidence ### Translation notes - The allusions are Matt 4:13, 17. ### Citation (SBL) Origen, Comm. Jo. 10.50 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-50). ## Commentary on John 10.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-51 - Source: Preuschen 4:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark too tells of Jesus teaching in Capernaum's synagogue. ### Greek text »Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία »τῶν οὐρανῶν«. ὁ δὲ Μάρκος ἀπὸ τοῦ πρὸς τὸν διάβολον πειρασμοῦ, μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην ἀπαγγέλλει ἡμῖν εἰς τὴν Γαλιλαίαν κηρύσσοντα τὸ εὐαγγέλιον τοῦ θεοῦ ἐληλυθέναι τὸν κύριον· καὶ μετὰ τὴν εἰς ἀποστολὴν ἐκλογὴν τῶν τεσσάρων ἁλιέων »εἰσπορεύονται εἰς Καφαρναούμ· καὶ εὐθὺς τοῖς σάββασιν »ἐδίδασκεν εἰς τὴν συναγωγήν, καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ ### English translation (Claude) “Repent, for the kingdom of heaven has drawn near.” And Mark reports to us that after the temptation by the devil, after John was handed over, the Lord came into Galilee preaching the gospel of God; and after the choice of the four fishermen for the apostleship, “they go into Capernaum, and immediately on the sabbath he taught in the synagogue, and they were astonished at his teaching.” ### Scripture references - Matt 4:17: quotation, high confidence - Mark 1:14: allusion, high confidence - Mark 1:21–22: quotation, high confidence ### Translation notes - The quotations are Matt 4:17 and Mark 1:21–22; the allusions are Mark 1:14, 16–20. ### Citation (SBL) Origen, Comm. Jo. 10.51 (Preuschen 4:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-51). ## Commentary on John 10.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-52 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark records Jesus casting out an unclean spirit in Capernaum. ### Greek text »αὐτοῦ«. ἀλλὰ καὶ πρᾶξιν αὐτοῦ ἀναγράφει γεγενημένην ἐν Καφαρναούμ· »Εὐθύς«, γάρ φησιν, ἐν τῇ συναγωγῇ αὐτῶν ἦν »ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραζε λέγων· Ἔα. τί »ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἠλθες ἀπολέσαι ἡμᾶς; οἴδαμέν σε τίς εἶ, ὁ υἱός τοῦ θεοῦ. ### English translation (Claude) And he also records a deed of his done in Capernaum: “Immediately,” he says, there was in their synagogue “a man with an unclean spirit, and he cried out, saying, Ha! What have we to do with you, Jesus of Nazareth? Have you come to destroy us? We know who you are, the Son of God. ### Scripture references - Mark 1:23–24: quotation, high confidence ### Translation notes - The quotation is Mark 1:23–24 (with "Son of God" for "Holy One of God"). ### Citation (SBL) Origen, Comm. Jo. 10.52 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-52). ## Commentary on John 10.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-53 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus expels the spirit and heals Peter's mother-in-law in Capernaum. ### Greek text καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ«· ὅτε ἔσπάραξεν »αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ »αὐτοῦ· καὶ ἐθαμβήθησαν ἅπαντες«. καὶ ἡ πενθερὰ Σίμωνος τοῦ πυρετοῦ ἀπαλλάσσεται ἐν τῇ Καφαρναόυμ. ### English translation (Claude) And Jesus rebuked him, saying, Be silent and come out of him.” Then “the unclean spirit, convulsing him and crying with a loud voice, came out of him; and they were all amazed.” And Simon's mother-in-law is freed from her fever in Capernaum. ### Scripture references - Mark 1:25–27: quotation, high confidence - Mark 1:30–31: allusion, high confidence ### Translation notes - The quotations are Mark 1:25–27; the allusion is Mark 1:30–31. ### Citation (SBL) Origen, Comm. Jo. 10.53 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-53). ## Commentary on John 10.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-54 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark also says Jesus healed many sick and possessed in Capernaum that evening. ### Greek text πρὸς τούτοις ὁ Μάρκος φησὶν ἑσπέρας γεγενημένης ἐν τῇ Καφαρναοὺμ τεθεραπεῦσθαι »πάντας τοὺς κακώς ἔχοντας καὶ δαιμονιζομένους«. ### English translation (Claude) In addition Mark says that when evening came in Capernaum “all who were sick and demon-possessed” were healed. ### Scripture references - Mark 1:32–34: quotation, high confidence ### Translation notes - The quotation is Mark 1:32. ### Citation (SBL) Origen, Comm. Jo. 10.54 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-54). ## Commentary on John 10.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-55 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke likewise tells of Jesus teaching with authority in Capernaum. ### Greek text καὶ ὁ Λουκᾶς γε τὰ παραπλήσια τῷ Μάρκῳ ἀπαγγέλλει περὶ τῆς Καφαρναοὺμ λέγων· »Καὶ ἦλθεν εἰς Καφαρναούμ, πόλιν τῆς »Γαλιλαίας, καὶ ἠν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν καὶ ἐξε- πλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἠν ὁ λόγος αὐτοῦ. ### English translation (Claude) And Luke reports things similar to Mark about Capernaum, saying: “And he came to Capernaum, a city of Galilee, and was teaching them on the sabbaths; and they were astonished at his teaching, for his word was with authority. ### Scripture references - Luke 4:31–32: quotation, high confidence ### Translation notes - The quotation is Luke 4:31–32. ### Citation (SBL) Origen, Comm. Jo. 10.55 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-55). ## Commentary on John 10.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-56 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's account of the exorcism in Capernaum. ### Greek text καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκα- »θάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ· Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ »Ναζαρηνέ; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. τότε καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν«. ### English translation (Claude) And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, Ha! What have we to do with you, Jesus of Nazareth? I know who you are, the Holy One of God. And Jesus rebuked him, saying, Be silent and come out of him. Then the demon, having thrown him down in their midst, came out of him without harming him.” ### Scripture references - Luke 4:33–35: quotation, high confidence ### Translation notes - The quotation is Luke 4:33–35. ### Citation (SBL) Origen, Comm. Jo. 10.56 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-56). ## Commentary on John 10.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-57 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke also tells of the healing of Peter's mother-in-law and of many others at sunset in Capernaum. ### Greek text καὶ μετὰ ταῦτα ἀπαγγέλλει ὡς Ἀναστὰς ὁ κύριος ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. καὶ ἐπιτιμήσας τῷ ἐν τῇ πενθερᾷ αὐτοῦ πυρετῷ ἀπήλλαξεν αὐτὴν τῆς νόσου· μεθʼ ἣν θεραπευθεῖσαν »Δῦντος, φησί, τοῦ ἡλίου »πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἠγον αὐτοὺς πρὸς »αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς ἐθεράπευεν αὐτούς. ἐξήρχοντο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κραυγάζοντα καὶ λέγοντα ὄτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα »αὐτὰ λαλεῖν, ὅτι ᾔδεισαν Χριστὸν αὐτὸν εἶναι«. ### English translation (Claude) And after this he reports how the Lord, rising from the synagogue, entered Simon's house, and, rebuking the fever in his mother-in-law, freed her from the illness. After she was healed, “when the sun was setting,” he says, “all who had any sick with various diseases brought them to him; and laying his hands on each one of them, he healed them. And demons also came out of many, crying out and saying, You are the Son of God. And rebuking them he did not allow them to speak, because they knew he was the Christ.” ### Scripture references - Luke 4:38–39: allusion, high confidence - Luke 4:40–41: quotation, high confidence ### Translation notes - The allusion is Luke 4:38–39; the quotation is Luke 4:40–41. ### Citation (SBL) Origen, Comm. Jo. 10.57 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-57). ## Commentary on John 10.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-58 - Source: Preuschen 4:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These Gospel accounts refute Heracleon's claim that Jesus did nothing in Capernaum. ### Greek text ταῦτα δὲ πάντα περὶ τῶν ἐν Καφαρναοὺμ τώ σωτῆρι εἰρημένων καὶ πεπραγμένων παρεστήσαμεν ὑπὲρ τοῦ ἐλέγξαι τὴν Ἡρακλέωνοςἑρμηνείαν λέγοντος· Διὰ τοῦτο οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ ἢ λελαληκώς. ### English translation (Claude) We have set out all these things said and done by the Savior in Capernaum in order to refute the interpretation of Heracleon, who says: “For this reason he is not said to have done or said anything in it.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. ### Citation (SBL) Origen, Comm. Jo. 10.58 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-58). ## Commentary on John 10.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-59 - Source: Preuschen 4:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon must either explain Capernaum in two senses or stop saying Jesus visited it for nothing. ### Greek text ἢ γὰρ δύο ἐπινοίας διδότω καὶ αὐτὸς τῆς Καφαρναοὺμ καὶ παρι- στάτω καὶ πεισάτω ποίας· ἢ τοῦτο ποιῆσαι μὴ δυνάμενος ἀφιστάσθω τοῦ λέγειν τὸν σωτῆρα μάτην τινὶ τόπῳ ἐπιδεδημηκέναι. ### English translation (Claude) Either let him too give two aspects of Capernaum, and present them and persuade us which; or, if he cannot do this, let him desist from saying that the Savior visited a place in vain. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 10.59 (Preuschen 4:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-59). ## Commentary on John 10.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-60 - Source: Preuschen 4:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen promises to show, wherever it seems Jesus accomplished nothing, that his visits were never in vain. ### Greek text Καὶ ἡμεῖς δὲ θεοῦ διδόντος γενόμενοι κατὰ τὰ τοιαῦτα χωρία τῆς συναναγνώσεως ὅπου δόξαι ὂν μηδὲν [ἂν] ἠνυκέναι χωρίοις τισίν, πειρασόμεθα τὸ μὴ μάταιον τῆς ἐπιδημίας αὐτοῦ τρανῶσαι. ### English translation (Claude) And we too, God granting, when we come in our joint reading to such places, where he might seem to have accomplished nothing in certain places, shall try to make clear that his visit was not in vain. ### Translation notes - The bracketed ἄν is the modern editor's deletion. ### Citation (SBL) Origen, Comm. Jo. 10.60 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-60). ## Commentary on John 10.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-61 - Source: Preuschen 4:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew too records the centurion's servant and Peter's mother-in-law healed in Capernaum. ### Greek text Ἔτι δὲ ὁ Ματθαῖος εἰσελθόντος τοῦ κυρίου εἰς τὴν Καφαρναούμ φησι τὸν ἑκατόνταρχον αὐτῷ προσεληλυθέναι λέγοντα· »Ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος‘, καὶ ἀκηκοέναι μεθʼ ἕτερα εἰρημένα τῷ κυρίῳ παρʼ αὐτοῦ τὸ »Ὕπαγε, »καὶ ὡς ἐπίστευσας γενηθήτω σοι«. καὶ τὰ περὶ τῆς Πέτρου πενθερᾶς συμφώνως τοῖς ἄλλοις δυσὶν καὶ αὐτὸς παρέστησεν. ### English translation (Claude) Further, Matthew says that when the Lord entered Capernaum the centurion came to him, saying, “My servant lies at home paralyzed, terribly tormented,” and after other things spoken by him to the Lord heard, “Go; let it be done for you as you have believed.” And he too, in agreement with the other two, set forth what concerns Peter's mother-in-law. ### Scripture references - Matt 8:5–6: quotation, high confidence - Matt 8:13: quotation, high confidence - Matt 8:14–15: allusion, high confidence ### Translation notes - The quotations are Matt 8:6 and 8:13; the allusion is Matt 8:14–15. ### Citation (SBL) Origen, Comm. Jo. 10.61 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-61). ## Commentary on John 10.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-62 - Source: Preuschen 4:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A student should gather everything the Gospels say about Capernaum to interpret it correctly. ### Greek text Ἡγοῦμαι δὲ εἶναι φιλότιμον καὶ πρέπον τῷ ἐν Χριστῷ φιλομαθεῖ συναγαγεῖν ἀπὸ τῶν τεσσάρων εὐαγγελίων πάντα τὰ περὶ τῆς καφαρναοὺμ ἀναγεγραμμένα καὶ τοὺς έν αὐτῇ λόγους καὶ ἐργα τοῦ κυρίου, καὶ ὁσάκις εἰς αὐτὴν ἐπιδεδήμηκε, καὶ πότε μὲν λέγεται καταβεβηκέναι εἰς αὐτήν, πότε δὲ εἰσεληλυθέναι, καὶ πόθεν. ταῦτα γὰρ ἀλλήλοις συντεθέντα οὐκ ἐάσει ἡμᾶς διαπεσεῖν εἰς τὴν περὶ τῆς Καφαρναοὺμ ἐκδοχήν. ### English translation (Claude) I think it a worthy task, fitting for a lover of learning in Christ, to gather from the four Gospels everything recorded about Capernaum, the Lord's words and works in it, how often he visited it, and when he is said to have gone down to it, when to have entered it, and from where. For these, put together, will not let us fall away from the right interpretation of Capernaum. ### Citation (SBL) Origen, Comm. Jo. 10.62 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-62). ## Commentary on John 10.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-63 - Source: Preuschen 4:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though Jesus worked miracles in Capernaum, it symbolizes a lower region made a place of consolation; place names often fit events, as with Gergesa. ### Greek text πλὴν ἐι καὶ νοσοῦντες ἐκεῖ θεραπεύονται καὶ ἄλλαι δυνάμεις ἐκεῖ γίνονται, τό τε κηρύσσειν »Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν‘ ἐκεῖθεν ἄρχεται, ἔοικεν εἶναι σύμβολον, ὡς κατὰ τὰς ἀρχὰς ὑπεδειξάμεθα, ὑποδεεστέρου τινὸς χωρίου, τάχα διὰ τὸν Ἰησοῦν γινομένου παρακαλέσαντα ἐφʼ οἷς ἐδίδαξεν καὶ πεποίηκεν ἐκεῖ τοῦ τόπου χωρίου· ἴσμεν γὰρ καὶ τόπων ὀνόματα ἐπώνυμα, τυγχάνοντα τ οῖς κατὰ τὸν Ἰησοῦν πράγμασιν· ὥσπερ τὰ Γέργεσα ἔνθα παρεκάλεσαν ἀυτὸν μεταβῆναι ἐκ τῶν ὁρίων ἀυτῶν οἱ τῶν χοίρων πολῖται, ἑρμηνεύεται παροικία. ### English translation (Claude) However, even if the sick are healed there, other miracles happen there, and the preaching “The kingdom of heaven has drawn near” begins from there, it seems to be a symbol, as we indicated at the beginning, of some inferior region, which perhaps through Jesus becomes a [field] of consolation by what he taught and did there. For we know that names of places are also given to match what happened with Jesus: just as Gergesa, where the citizens of the swine begged him to depart from their borders, is interpreted “sojourning.” ### Scripture references - Matt 4:17: quotation, high confidence - Matt 8:34: allusion, high confidence ### Translation notes - The quotation is Matt 4:17; the allusion is Matt 8:34. ### Citation (SBL) Origen, Comm. Jo. 10.63 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-63). ## Commentary on John 10.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-64 - Source: Preuschen 4:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the first three Gospels Jesus' preaching and first miracles begin at Capernaum. ### Greek text ἔτι δὲ καὶ τοῦτο περὶ τῆς Καφαρναοὺμ τετηρήκαμεν, ὅτι οὐ μόνον ἐν αὐτῇ κηρύσσειν τὸ »Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν« ἤρξατο, ἀλλὰ καὶ κατὰ τρεῖς εὐαγγελιστὰς τὰς πρώτας δυνάμεις ἐκεῖ πεποίηκεν. ### English translation (Claude) We have also observed this about Capernaum: not only did he begin to preach there “The kingdom of heaven has drawn near,” but according to three evangelists he also did his first miracles there. ### Scripture references - Matt 4:17: quotation, high confidence ### Translation notes - The quotation is Matt 4:17. ### Citation (SBL) Origen, Comm. Jo. 10.64 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-64). ## Commentary on John 10.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-65 - Source: Preuschen 4:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only John marks a “beginning of signs,” and he places it at Cana. ### Greek text οὐδεὶς δὲ τῶν τριῶν ἐφʼ οἷς πρῶτον ἀνέγραψεν παραδόξοις ἐν τῇ Καφαρναοὺμ γεγενημένοις τὴν τοῦ μαθητοῦ Ἰωάννου ἐπὶ τῷ πρώτῳ ἔργῳ σημείωσιν πεποίηται λέγοντος· »Ταύτην ἀρχὴν τῶν σημείων ἐποίησεν ὁ Ἰη- σοῦς ἐν Κανᾷ τῆς Γαλιλαίας«. ### English translation (Claude) But none of the three, for the wonders first recorded as done in Capernaum, has made the note that the disciple John makes on the first work, saying, “This beginning of signs Jesus did in Cana of Galilee.” ### Scripture references - John 2:11: quotation, high confidence ### Translation notes - The quotation is John 2:11. ### Citation (SBL) Origen, Comm. Jo. 10.65 (Preuschen 4:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-65). ## Commentary on John 10.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-66 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cana's gladness, not healings, is the first sign, since the Word's beauty shows more in gladdening the healthy than in curing the sick. Next verse: the Passover was near. ### Greek text οὐ γὰρ ἦν ἀρχὴ τῶν σημείων τὸ ἐν Καφαρναούμ, τῷ προηγούμενον μὲν σημείων εἶναι τοῦ υἱοῦ τοῦ θεοῦ τὴν εὐφροσύνην· διὰ δὲ τὰ τοῖς ἀνθρώποις συμβεβηκότα περιστατικὰ οὐχ οὕτως τῇ θεραπείᾳ ἐπιδεικνυμένου τοῦ λόγου τὸ ἴδιον κάλλος ἐν τῷ θεραπεύειν τοὺς πεπονθότας, ὅσον ἐν τῷ εὐφραίνειν τῷ νηφαλίῳ πόματι τοὺς διᾶ τὸ ὑγιαίνειν καὶ εὐωχίᾳ σχολάζειν δυναμένους. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων. ### English translation (Claude) For what happened in Capernaum was not the beginning of signs, because the gladness of the Son of God is primary among signs; and because of the circumstances that befall human beings, the Word does not show its own beauty so much in healing the afflicted as in gladdening with sober drink those who, because they are healthy, can devote themselves to feasting. [John 2:13:] “And the Passover of the Jews was near.” ### Scripture references - John 2:13: quotation, high confidence ### Translation notes - The quotation is John 2:13, the next lemma. ### Citation (SBL) Origen, Comm. Jo. 10.66 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-66). ## Commentary on John 10.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-67 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does John add “of the Jews” to the Passover? ### Greek text Τὴν τοῦ σοφωτάτου Ἰωάννου ἐξετάξων ἀκρίβειαν κατʼ ἐμαυτὸν ἐξήτουν τί βούλεται αὐτῷ ἡ προσθήκη »Των Ἰουδαίων«. ποίου γὰρ ἄλλου ἔθνους ἐστὶν ἑορτὴ τὸ πάσχα; διόπερ αὔταρκες ἠν, εἰ εἶπεν »Καὶ ἦν ἐγγὺς τὸ πάσχα«. ### English translation (Claude) Examining the exactness of the most wise John, I asked myself what the addition “of the Jews” means to him. For of what other nation is the Passover a feast? So it would have been enough if he had said, “And the Passover was near.” ### Scripture references - John 2:13: quotation, high confidence ### Translation notes - The quotation is John 2:13. ### Citation (SBL) Origen, Comm. Jo. 10.67 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-67). ## Commentary on John 10.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-68 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Of the Jews” may distinguish a merely human Passover from the true, divine Passover kept in spirit and truth. ### Greek text μήποτε δέ, ἐπεὶ τὸ μέν τί ἐστιν πάσχα ἀνθρώπινον, τῶν μὴ κατὰ βούλησιν τῆς γραφῆς ἐπιτελούντων αὐτό, τὸ δέ τι θεῖον τὸ ἀληθές, πνεύματι καὶ ἀληθείᾳ ἐνεργούμενον ὑπὸ τῶν πνεύματι καὶ ἀληθείᾳ προσκυνούντων τὸν θεόν, ἀντιδιέσταλται πρὸς τὸ θεῖον τὸ λεγόμενον τῶν Ἰουδαίων«. ### English translation (Claude) Perhaps, since there is a human Passover, of those who do not perform it according to the intention of Scripture, and another, divine and true, performed in spirit and truth by those who worship God in spirit and truth, what is called “of the Jews” is distinguished from the divine. ### Scripture references - John 4:23–24: allusion, high confidence ### Translation notes - The allusion is John 4:23–24. ### Citation (SBL) Origen, Comm. Jo. 10.68 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-68). ## Commentary on John 10.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-69 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the Passover is first instituted in Exodus, God begins with the first month. ### Greek text ἀκούσωμεν γοῦν τοῦ κυρίου νομοθετοῦντος τὸ πάσχα, τί φησιν ὅτε καὶ πρῶτον ὠνόμασται ἐν τῇ γραφῇ· Καὶ εἶπε κύριος πρὸς Μωϋσῆς καὶ Ἀαρὼν ἐν γῇ »Αἰγύπτου λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ. ### English translation (Claude) Let us hear, then, what the Lord says when he legislates the Passover, when it is first named in Scripture: “And the Lord said to Moses and Aaron in the land of Egypt, saying, This month shall be for you the beginning of months; it is the first for you among the months of the year. ### Scripture references - Exod 12:1–2: quotation, high confidence ### Translation notes - The quotation is Exod 12:1–2. ### Citation (SBL) Origen, Comm. Jo. 10.69 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-69). ## Commentary on John 10.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-70 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus instructs each house to take a lamb and eat it in haste, dressed for travel. ### Greek text λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν »Ἰσραὴλ λέγων· Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρό- »βατον κατʼ οἴκους πατριῶν«· καὶ μετʼ ὀλίγα, ἐν οἷς οὐδέπω τὸ πάσχα ὀνομαστὶ εἴρητο, ἐπιφέρει· »Οὕτω δὲ φάγεσθε αὐτό· αἱ ὀσφύες »ὑμῶν περιεζωσμέναι καὶ τὰ ὐποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν καὶ »αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν, καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς. ### English translation (Claude) Speak to all the congregation of the sons of Israel, saying, On the tenth of this month let each take a sheep according to their fathers' houses.” And a little later, where the Passover has not yet been named, he adds: “And thus you shall eat it: your loins girded, your sandals on your feet, and your staffs in your hands, and you shall eat it in haste. ### Scripture references - Exod 12:3: quotation, high confidence - Exod 12:11: quotation, high confidence ### Translation notes - The quotations are Exod 12:3 and 12:11. ### Citation (SBL) Origen, Comm. Jo. 10.70 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-70). ## Commentary on John 10.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-71 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus repeatedly calls it “the Passover of the Lord,” never “your Passover.” ### Greek text »πάσχα ἐστὶν τοῦ κυρίου«. οὐ γάρ φησι »Πάσχα ἐστὶν ὑμῶν( καὶ μετʼ ὀλίγα δεύτερον οὕτως ὀνομάζει τὴν ἑορτὴν· »Καὶ ἔσται ἐὰν »λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ λατρεία αὕτη; καὶ ἐρεῖτε αὐ- »τοῖς· Θυσία τὸ πάσχα τοῦ κυρίου, ὡς ἐσκέπασεν τοὺς οἴκους τῶν »υἱῶν Ἰσραήλ«. καὶ πάλιν δὲ μετʼ ὀλίγα· »Εἶπεν δὲ κύριος πρὸς Μωϋσῆς καὶ Ἀαρὼν λέγων· Οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλο- »γενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ«. ### English translation (Claude) It is the Passover of the Lord.” For he does not say, “It is your Passover.” And a little later he names the feast a second time thus: “And it shall be, if your sons say to you, What is this service? you shall say to them, It is the sacrifice of the Passover of the Lord, as he sheltered the houses of the sons of Israel.” And again a little later: “And the Lord said to Moses and Aaron, saying, This is the law of the Passover: no foreigner shall eat of it.” ### Scripture references - Exod 12:11: quotation, high confidence - Exod 12:26–27: quotation, high confidence - Exod 12:43: quotation, high confidence ### Translation notes - The quotations are Exod 12:11, 12:26–27, and 12:43. ### Citation (SBL) Origen, Comm. Jo. 10.71 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-71). ## Commentary on John 10.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-72 - Source: Preuschen 4:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A proselyte who keeps the Lord's Passover must be circumcised. ### Greek text καὶ πάλιν μετʼ ὀλίγα· » Ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος καὶ ποιῇ τὸ πάσχα κυρίου, περι- »τεμεῖται αὐτοῦ πᾶν ἀρσενικόν«. ### English translation (Claude) And again a little later: “If any proselyte comes to you and keeps the Passover of the Lord, every male of his shall be circumcised.” ### Scripture references - Exod 12:48: quotation, high confidence ### Translation notes - The quotation is Exod 12:48. ### Citation (SBL) Origen, Comm. Jo. 10.72 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-72). ## Commentary on John 10.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-73 - Source: Preuschen 4:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Law never says “your Passover”; Isaiah shows that God rejects “your” feasts when kept by sinners. ### Greek text παρατηρητέον γὰρ ὅτι ἐν τῇ νομο- θεσίᾳ οὐδαμοῦ λέγεται »Πάσχα ὑμῶν«, ἀλλʼ ἅπαξ μὲν ἐν οἷς προεθέμεθα χωρὶς πάσης προσθήκης, τρὶς δὲ »Τὸ πάσχα τοῦ κυρίου«. πρὸς δὲ τὸ παραδέξασθαι τοῦθʼ οὕτως ἔχειν περὶ τῆς διαφορᾶς τοῦ »πάσχα »κυρίου« καὶ πάσχα Ἰουδαίων«, ἴδωμεν καὶ τὰ ἐν τῷ Ἡσαΐᾳ τοῦτον τὸν τρόπον εἰρημένα· »Τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ »ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν καὶ αργείαν καὶ τὰς νουμη- »νίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου«. ### English translation (Claude) For it must be observed that in the legislation “your Passover” is said nowhere, but once, in what we cited, without any addition, and three times “the Passover of the Lord.” And to accept that this is how things stand about the difference between “the Passover of the Lord” and “the Passover of the Jews,” let us look also at what is said in Isaiah in this way: “Your new moons and sabbaths and the great day I cannot bear; your fasting and idleness and your new moons and your feasts my soul hates.” ### Scripture references - Isa 1:13–14: quotation, high confidence ### Translation notes - The quotation is Isa 1:13–14 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.73 (Preuschen 4:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-73). ## Commentary on John 10.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-74 - Source: Preuschen 4:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not own the feasts that sinners keep. ### Greek text οὐκ ἴδια γὰρ ἑαυτοῦ φησιν ὁ κύριος τὰ ὑπὸ τῶν ἁμαρτανόντων ἐπιτελούμενα, ὑπὸ τῆς ψυχῆς αὐτοῦ, εἴ τίς ποτέ έστιν, μισούμενα, οὔτε τὰς νουμηνίας οὔτε τὰ σάββατα οὔτε ἡμέραν μεγάλην οὔτε νηστείαν οὔτε τὰς ἑορτάς. ### English translation (Claude) For the Lord does not call his own the things performed by sinners, which are hated by his soul, whatever that may be: neither the new moons nor the sabbaths nor the great day nor the fast nor the feasts. ### Citation (SBL) Origen, Comm. Jo. 10.74 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-74). ## Commentary on John 10.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-75 - Source: Preuschen 4:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When God institutes the sabbath, it is called “to the Lord.” ### Greek text ἐν μέντοι γε τῇ νομοθεσίᾳ τῆς Ἐξόδου περὶ σαββάτου ταῦτα λέγεται· »Εἶπεν δὲ Μωϋσῆς πρὸς αὐτούς· Τοῦτο τὸ ῥῆμα ὅ ἐλάλησεν κύριος· »Σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ«. καὶ μετʼ ὀλίγα· »Εἶπεν δὲ »Μωϋσῆς· Φάγετε, σήμερον γάρ ἐστιν σάββατα τῷ κυρίῳ«. ### English translation (Claude) In the legislation of Exodus, however, this is said about the sabbath: “And Moses said to them, This is the word the Lord spoke: The sabbath is a holy rest to the Lord.” And a little later: “And Moses said, Eat, for today is a sabbath to the Lord.” ### Scripture references - Exod 16:23: quotation, high confidence - Exod 16:25: quotation, high confidence ### Translation notes - The quotations are Exod 16:23 and 16:25. ### Citation (SBL) Origen, Comm. Jo. 10.75 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-75). ## Commentary on John 10.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-76 - Source: Preuschen 4:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Numbers God calls the prescribed feasts and offerings “mine.” ### Greek text καὶ ἐν Ἀριθμοῖς πρὸ τούτων ἐφʼ ἑκάστῃ ἑορτῇ θυσιῶν, ὡς ἑορτῆς οὔσης κατὰ τὸν νόμον τοῦ ἐνδελεχισμοῦ καὶ ἑκάστης ἡμέρας, ταῦτα γέγραπται· Καὶ ἐλάλησεν κύριος πρὸς Μωϋσῆν· Ἀπάγγειλαι τοῖς υἱοῖς Ἰσραὴλ »καὶ ἐρεῖς πρὸς αὐτοῦς λέγων· Τὰ δῶρά μου, δόματά μου, καρπώματά μου εἰς ὀρμὴν εὐωδίας διατηρήσετε προσφέρειν μοι ἐν ταῖς ἑορταῖς »μου. καὶ ἐρεῖς πρὸς αὐτούς· Ταῦτα τὰ καρπώματα, ὅσα προσάξετε »τῷ κυρίῳ((. ἰδίας γὰρ ἑορτὰς ὠνόμασεν καὶ οὐ τῶν νομοθετουμένων τὰς ἐκκειμένας έν τῇ γραφῇ, καὶ δῶρα αὐτοῦ καὶ δόματα αὐτοῦ. ### English translation (Claude) And in Numbers, before the sacrifices for each feast, as there is according to the law a feast of the continual offering also each day, this is written: “And the Lord spoke to Moses: Declare to the sons of Israel and say to them, My gifts, my offerings, my whole offerings for a fragrant aroma, you shall take care to offer to me at my feasts. And you shall say to them, These are the whole offerings that you shall bring to the Lord.” For he named the feasts set out in Scripture his own, and not those of the people receiving the laws, and the gifts his gifts and his offerings. ### Scripture references - Num 28:1–3: quotation, high confidence ### Translation notes - The quotation is Num 28:1–3 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.76 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-76). ## Commentary on John 10.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-77 - Source: Preuschen 4:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise God calls Israel “my people” when faithful, but after the golden calf calls them Moses' people. ### Greek text Ὅμοιον δέ τι τούτοις ἐστὶν καὶ περὶ τοῦ λαοῦ ἐν τῇ Εξόδῳ ἀναγεγραμμένον, ὅστις ὑπὸ τοῦ θεοῦ ἴδιος εἶναι λέγεται ὅτε μὴ ἁμαρτάνει· ἀποκηρύττων δὲ αὐτὸν ἐν τῇ μοσχοποιΐᾳ »λαὸν Μωϋ- »σέως« ὠνόμασεν· πρὸς μὲν γὰρ τὸν Φαραὼ »Ἐρεῖς, φησί, Τάδε »λέγει κύριος· Ἐξαπόστειλον τὸν λαόν μου ἕνα λατρεύσῃ μοι ἐν τῇ ### English translation (Claude) Something similar to this is recorded in Exodus about the people, which is said by God to be his own when it does not sin; but disowning it at the making of the calf he named it “Moses' people.” For to Pharaoh, “You shall say,” he says, “Thus says the Lord: Send my people away, that they may serve me in the ### Scripture references - Exod 8:20–21 (8:16-Exod LXX): quotation, high confidence ### Translation notes - The quotation begins Exod 8:20–21 (8:16–17 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.77 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-77). ## Commentary on John 10.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-78 - Source: Preuschen 4:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God threatens Pharaoh with flies if he will not let “my people” go. ### Greek text »ἐρήμῳ. ἐὰν δὲ μὴ βούλῃ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἀπο- »στέλλω ἐπὶ σὲ καὶ ἐπὶ τοὺς θεράποντάς σου καὶ ἐπὶ τὸν λαόν σου »καὶ ἐπὶ τοὺς οἴκους σου κυνόμυιαν, καὶ πλησθήσονται αἱ οἰκίαι τῶν Αἰγυπτίων τῆς κυνομυίας, καὶ εἰς τὴν γῆν ἐφʼ ἡς εἰσιν ἐπʼ αὐτῆς. ### English translation (Claude) wilderness. But if you will not send my people away, behold, I am sending upon you and your servants and your people and your houses the dog-fly, and the houses of the Egyptians shall be filled with the dog-fly, and also the ground on which they are. ### Scripture references - Exod 8:21 (8:17 LXX): quotation, high confidence ### Translation notes - The quotation continues Exod 8:21 (8:17 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.78 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-78). ## Commentary on John 10.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-79 - Source: Preuschen 4:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God spares “my people” in Goshen, but after the calf tells Moses, “your people have sinned.” ### Greek text »καὶ παραδοξάσω τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γεσέμ, ἐφʼ ἡς ὁ λαός μου »ἔπεστιν ἐπʼ αὐτῆς, ἔφʼ † ᾧ οὐκ ἔσται κυνόμυια, ἕνα εἴδῃς ὅτι ἐγώ εἰμι »κύριος ὁ κύριος πάσης τῆς γῆς. καὶ δώσω διαστολὴν ἀνὰ μέσον τοῦ ἐμοῦ »λαον«. πρὸς δὲ τὸν Μωϋσέα ἐλάλησεν κύριος λέγων »Βάδιζε, κατά- »βηθι τὸ τάχος· ἀνόμησεν γὰρ ὁ λαός σου οὕς ἐξήγαγες ἐκ γῆς Αἰ- »γύπτου«. ### English translation (Claude) And I will set apart on that day the land of Goshen, on which my people dwell, on which … there shall be no dog-fly, so that you may know that I am the Lord, the Lord of all the earth. And I will put a division between my people [and your people].” But to Moses the Lord spoke, saying, “Go, get down quickly; for your people whom you brought out of the land of Egypt have acted lawlessly.” ### Scripture references - Exod 8:22–23 (8:18-Exod LXX): quotation, high confidence - Exod 32:7: quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The quotations are Exod 8:22–23 (8:18–19 LXX) and Exod 32:7. ### Citation (SBL) Origen, Comm. Jo. 10.79 (Preuschen 4:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-79). ## Commentary on John 10.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-80 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Feasts are the Lord's when kept as he commands, but the sinners' own when he hates them. ### Greek text ὥσπερ οὖν ὁ λαὸς μὴ ἁμαρτάνων μὲν τοῦ θεοῦ ἐστιν, ἁμαρτάνων δὲ οὐκέτι λέγεται εἶναι αὐτοῦ· οὕτω καὶ αἱ ἑορταί, ὅτε μὲν μισοῦνται ὑπὸ τῆς τοῦ κυρίου ψυχῆς, τῶν ἁμαρτανόντων εἰσὶν ἑορταί, ὅτε δὲ ὑπὸ τοῦ κυρίου νομοθετοῦνται, κυρίου εἶναι προσαγορεύονται. ### English translation (Claude) Just as the people, when not sinning, is God's, but when sinning is no longer said to be his, so also the feasts: when they are hated by the Lord's soul, they are feasts of the sinners; but when legislated by the Lord, they are called the Lord's. ### Citation (SBL) Origen, Comm. Jo. 10.80 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-80). ## Commentary on John 10.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-81 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So in John the Passover is called “of the Jews,” not the Lord's. ### Greek text τῶν δὲ ἑορτῶν μία ἐστὶν καὶ τὸ πάσχα, ὅπερ ἐν τῇ προκειμένῃ τοῦ εὐαγγελίου γραφῇ οὐ τοῦ κυρίου ἀλλὰ τῶν Ἰουδαίων εἶναι λέγεται· καὶ ἀλλαχοῦ δέ· »Αὑται, φησίν, αἱ ἑορταὶ κυρίου ὃς καλέσετε αὐτὰς κλητὰς ἁγίας«. ### English translation (Claude) And one of the feasts is the Passover, which in the present passage of the Gospel is said to be not the Lord's but the Jews'. And elsewhere: “These,” he says, “are the feasts of the Lord, which you shall call holy convocations.” ### Scripture references - Lev 23:4: quotation, high confidence ### Translation notes - The quotation is Lev 23:2, 4. ### Citation (SBL) Origen, Comm. Jo. 10.81 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-81). ## Commentary on John 10.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-82 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection: Paul calls Christ “our Passover,” not “the Lord's.” ### Greek text ἀπὸ μὲν οὐν τῆς τοῦ κυρίου φωνῆς οὐκ ἔστιν ἀντιλέγειν οἷς παρεστήσαμεν. πιθανῶς δέ τις ἀπὸ τοῦ ἀποστόλου ζητήσει ἐν τῇ πρὸς Κορινθίους ἀναγράφοντος· »Καὶ γὰρ »τὸ πάσχα ἡμῶν ἐτύθη Χριστός«· οὐ γάρ φησιν »Τὸ πάσχα κυρίου »ἐτύθη Χριστός‘. ### English translation (Claude) From the Lord's own words, then, there is no contradicting what we have set out. But someone might plausibly raise a question from the apostle, who writes in the letter to the Corinthians, “For Christ our Passover has been sacrificed”; for he does not say, “Christ the Passover of the Lord has been sacrificed.” ### Scripture references - 1 Cor 5:7: quotation, high confidence ### Translation notes - The quotation is 1 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 10.82 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-82). ## Commentary on John 10.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-83 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either “our” simply means “for us,” or the true feasts of the Lord will be kept in the age to come. ### Greek text καὶ πρὸς τοῦτο δὲ λεκτέον ἤτοι ὅτι ἁπλούστερον πάσχα ἡμῶν τυθὲν τὸ διʼ ἡμᾶς τυθὲν εἴρηκεν, ἢ ὅτι πᾶσα ἑορτὴ ἀληθῶς κυρίου, ὧν μία ἐστὶν τὸ πάσχα, οὐκ έν τούτῳ τῷ αἰῶνι οὐδὲ ἐπὶ γῆς ἀλλʼ ἐν τῷ μέλλοντι καὶ ἐν οὐρανοῖς, ἐνστάσης τῆς βασιλείας τῶν οὐρανῶν ἐπιτελεσθήσεται. ### English translation (Claude) To this we must say either that he said more simply “our Passover sacrificed,” meaning sacrificed for us; or that every feast truly the Lord's, one of which is the Passover, will be fulfilled not in this age nor on earth but in the age to come and in the heavens, when the kingdom of heaven has come. ### Scripture references - 1 Cor 5:7: allusion, high confidence ### Translation notes - The allusion is 1 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 10.83 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-83). ## Commentary on John 10.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-84 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hosea, Hebrews, and Colossians point to heavenly feasts, of which earthly ones are shadows. ### Greek text καὶ περὶ ἐκείνων γε τῶν ἑορτῶν ὁ μὲν εἷς τῶν ιβ΄ προφητῶν φησι »Τί ποιήσετε ἐν ἡμέραις πανηγύρεως καὶ ἐν ἡμέραις ἑορτῆς τοῦ κυρίου;« ὁ δὲ Παῦλος ἐν τῇ πρὸς Ἑβραίους· »Ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ »ἐπουρανίᾳ καὶ μυριάσιν ἀγγέλων πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων »ἀπογεγραμμένων ἐν οὐρανοῖς«· καὶ ἐν τῇ πρὸς Κολασσαεῖς· »Μὴ »οὖν τις ὑμᾶς κρινέτω ἐν βρώσει †καὶ έν πόσει, ἢ ἐν μέρει ἑορτῆς »ἢ νουμηνίας ἢ σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων«. ### English translation (Claude) And about those feasts one of the twelve prophets says, “What will you do in the days of the festival and in the days of the feast of the Lord?” And Paul in the letter to the Hebrews: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels in festal gathering, and to the church of the firstborn enrolled in heaven”; and in the letter to the Colossians: “Let no one, then, judge you in food and drink, or in respect of a feast or a new moon or sabbaths, which are a shadow of things to come.” ### Scripture references - Hos 9:5: quotation, high confidence - Heb 12:22–23: quotation, high confidence - Col 2:16–17: quotation, high confidence ### Translation notes - Origen, as was common, ascribes Hebrews to Paul. The quotations are Hos 9:5, Heb 12:22–23, and Col 2:16–17 (the dagger marks a small corruption). ### Citation (SBL) Origen, Comm. Jo. 10.84 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-84). ## Commentary on John 10.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-85 - Source: Preuschen 4:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How we will keep the heavenly feasts, and what the food laws signify, only hidden wisdom can reveal. ### Greek text Τίνα δὲ τρόπον ἐν τοῖς ἐπουρανίοις, ὡς σκιὰ παρὰ τοῖς σωματικοῖς Ἰουδαίοις ἦν, ἑορτάσομεν, ὑπὸ τὸν ἀληθῆ πρότερον παιδαγωγούμενοι νόμον παρὰ ἐπιτρόποις καὶ οἰκονόμοις ἕως τὸ ἐκεῖ πλήρωμα τοῦ χρόνου ἐνστῇ καὶ τὴν τελειότητα τοῦ υἱοῦ τοῦ θεοῦ χωρήσωμεν, ἔργον σοφίας τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης ἔστιν φανερῶσαι, καὶ τὰ περὶ βρωμάτων νομοθετούμενα, σύμβολα τῶν ἐκεῖ μελλόντων τρέφειν καὶ ἰσχυροποιεῖν ἡμῶν τὴν ψυχὴν τυγχάνοντα, θεωρεῖν. ### English translation (Claude) In what manner we shall keep the feast in the heavenly places, of which there was a shadow among the bodily Jews, after first being trained under the true law among guardians and stewards until the fullness of time there arrives and we receive the perfection of the Son of God, it is the work of the wisdom hidden in a mystery to reveal; and to contemplate the laws about foods, which are symbols of what will there nourish and strengthen our soul. ### Scripture references - Gal 4:2–4: allusion, high confidence - 1 Cor 2:7: allusion, high confidence - Eph 4:13: allusion, medium confidence ### Translation notes - The allusions are Gal 4:2–4, Eph 4:13, and 1 Cor 2:7. ### Citation (SBL) Origen, Comm. Jo. 10.85 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-85). ## Commentary on John 10.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-86 - Source: Preuschen 4:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Someone may feel Paul raised our thoughts to heavenly realities without explaining how the law's rites foreshadow them. ### Greek text εἰκὸς δὲ φαντασιωθέντα τινὰ τὸ πέλαγος τῶν τοσούτων νοημάτων καὶ βουλόμενον † σῶσαι πῶς ἡ κατὰ τόπον λατρεία ὑπόδειγμα καὶ σκιά ἐστιν τῶν ἐπουρανίων, τά τε θύματα καὶ τὸ πρόβατον νοῆσαι βουλόμενον, προσκόψαι καὶ τῷ ἀποστόλῳ ἐπᾶραι μὲν ἠμῶν τὸ φρόνημα βουληθέντι ἀπὸ τῶν γηίνων περὶ τοῦ νόμου δογμάτων οὐ πάνυ δὲ παραστήσαντι πῶς ταῦτα μέλλει γίνεσθαι. ### English translation (Claude) It is likely that someone who has pictured the sea of so many thoughts, and wishes … how the local worship is a copy and shadow of the heavenly things, and wishes to understand the sacrifices and the sheep, will stumble also at the apostle, who wished to lift our thinking from earthly doctrines about the law, but did not quite show how these things will come about. ### Scripture references - Heb 8:5: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. The allusion is Heb 8:5. ### Citation (SBL) Origen, Comm. Jo. 10.86 (Preuschen 4:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-86). ## Commentary on John 10.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-87 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Passover belongs also to the coming age, how is Christ sacrificed both now and hereafter? ### Greek text ἐὰν δὲ καὶ ἑορταί, ὡν μία τὸ πάσχα ἐστίν, καὶ ἐπὶ τὸν μέλλοντα ἀνάγωνται αἰῶνα, ἔτι μᾶλλον ἐπισκοπητέον πῶς καὶ νῦν »τὸ πάσχα ἠμῶν ἐτύθη Χριστὸς‘ καὶ μετὰ ταῦτα τυθήσεται. ### English translation (Claude) And if the feasts, of which the Passover is one, are also referred to the age to come, we must consider still more how both now “Christ our Passover has been sacrificed” and after this he will be sacrificed. ### Scripture references - 1 Cor 5:7: quotation, high confidence ### Translation notes - The quotation is 1 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 10.87 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-87). ## Commentary on John 10.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-88 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only a few remarks can be made; the subject would need many books. ### Greek text Ὀλίγα δὲ εἰς τὴν ἐπαπόρησιν τῶν δογμάτων παραθετέον ἡμῖν, ἱδίας δεομένων πραγματείας ἐξαιρέτου καὶ πολυβίβλου, παντός τε τοῦ κατὰ τὸν νόμον μυστικοῦ λόγου, καὶ ἰδίᾳ τῶν κατὰ τὰς ἑορτὰς καὶ ἔτι ἰδικώτερον περὶ τοῦ πάσχα. ### English translation (Claude) We must set out a few things toward the problem of these doctrines, which require a special treatise of many books on the whole mystical meaning of the law, and in particular on the feasts, and still more particularly on the Passover. ### Citation (SBL) Origen, Comm. Jo. 10.88 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-88). ## Commentary on John 10.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-89 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish Passover is many lambs slain; ours is Christ, sacrificed once. ### Greek text Ἰουδαίων μὲν οὐν τὸ πάσχα πρόβατόν ἐστιν θυόμενον, λαμβανόμενον ἑκάστῳ κατʼ οἴκους πατριῶν καὶ ἐπιτελούμενον μυριάσιν σφαζομέναις ἀμνῶν καὶ ἐρίφων, πλείοσιν κατὰ τὴν ἀναλογίαν τοῦ ἀριθμοῦ τῶν οἴκων τοῦ λαοῦ· τὸ »δὲ ἡμῶν πάσχα ἐτύθη Χριστός«. ### English translation (Claude) The Passover of the Jews, then, is a sheep sacrificed, taken by each according to their fathers' houses, and performed with myriads of lambs and kids slaughtered, more in proportion to the number of the people's houses; but “Christ our Passover has been sacrificed.” ### Scripture references - Exod 12:3–5: allusion, high confidence - 1 Cor 5:7: quotation, high confidence ### Translation notes - The allusion is Exod 12:3–5; the quotation is 1 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 10.89 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-89). ## Commentary on John 10.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-90 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel removed leaven from their houses; Christians keep the feast with the unleavened bread of sincerity and truth. ### Greek text καὶ πάλιν ἐκείνων μέν ἐστιν τὰ ἄζυμα ἀφανιζομένης πάσης ζύμης ἐκ τῶν οἰκων αὐτῶν· ἡμεῖς δὲ ἑορτάζομεν οὐ «ζύμῃ παλαιᾷ« οὐδὲ ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ »ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας( «. ### English translation (Claude) And again, theirs is the unleavened bread, all leaven being removed from their houses; but we keep the feast not “with old leaven,” nor with the leaven of malice and wickedness, but “with the unleavened bread of sincerity and truth.” ### Scripture references - Exod 12:15: allusion, high confidence - 1 Cor 5:8: quotation, high confidence ### Translation notes - The allusion is Exod 12:15; the quotation is 1 Cor 5:8. ### Citation (SBL) Origen, Comm. Jo. 10.90 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-90). ## Commentary on John 10.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-91 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the feasts are shadows of heavenly things, there may be a third, heavenly Passover. ### Greek text δέ ἐστί τι τρίτον παρὰ τὰ εἰρημένα δύο τὸ πάσχα τοῦ κυρίου καὶ ἀζύμων ἑορτή, ἀκριβέστερον ἐξεταστέον διὰ τὸ ὑποδείγματι καὶ σκιᾷ λατρεύειν ἐκείνους τῶν ἐπουρανίων ἐκείνων, καὶ οὐ μόνον βρώματα καὶ πόματα καὶ νεομηνίας καὶ σάββατα ἀλλὰ καὶ τὰς ἑορτὰς σκιὰν εἶναι τῶν μελλόντων. ### English translation (Claude) But [whether], besides the two mentioned, there is a third, the Passover of the Lord and feast of unleavened bread, must be examined more exactly, because they served a copy and shadow of those heavenly things, and not only foods and drinks and new moons and sabbaths but also the feasts are a shadow of things to come. ### Scripture references - Heb 8:5: allusion, high confidence - Col 2:16–17: allusion, high confidence ### Translation notes - The allusions are Heb 8:5 and Col 2:16–17. The third is the heavenly Passover (see 10.111); the opening word of the sentence is lost in the digital text. ### Citation (SBL) Origen, Comm. Jo. 10.91 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-91). ## Commentary on John 10.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-92 - Source: Preuschen 4:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: if the lamb prefigures Christ, why were many lambs sacrificed, not one? ### Greek text πρῶτον δὴ τοῦ ἀποστόλου λέγοντος· »Τὸ πάσχα ἡμῶν ἔτύθη Χριστός« ἐπαπορήσει τις πρὸς αὐτὸν ταῦτα· εἰ τύπος ἐστὶν τῆς Χριστοῦ θύσεως τὸ παρὰ Ἰουδαίοις πρόβατον, ἤτοι ἐχρῆν ὲν καὶ μὴ πολλὰ θύεσθαι παρʼ αὐτοῖς πρόβατα, ὥσπερ εἷς ἐστιν ὁ χριστός, ἢ πολλῶν θυομένων προβάτων οἱονεὶ πολλοὺς Χριστοὺς θυομένους ἀκολούθως τῷ τύπῳ ζητητέον. ### English translation (Claude) First, since the apostle says, “Christ our Passover has been sacrificed,” someone will raise this difficulty against him: if the sheep among the Jews is a type of Christ's sacrifice, then either one sheep, not many, ought to have been sacrificed among them, as Christ is one; or, since many sheep are sacrificed, we must look, in keeping with the type, for many Christs, as it were, being sacrificed. ### Scripture references - 1 Cor 5:7: quotation, high confidence ### Translation notes - The quotation is 1 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 10.92 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-92). ## Commentary on John 10.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-93 - Source: Preuschen 4:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Further difficulties: how do the details of eating the Passover lamb apply to Christ? ### Greek text ἵνα δὲ τοῦτο παραπεμψώμεθα, πῶς τὸ θυόμενον πρόβατον Χριστοῦ περιέχει εἰκόνα, τοῦ μὲν προβάτου ὑπὸ τῶν τηρούντων τὸν νόμον θυομένου, Χριστοῦ δὲ ὑπὸ τῶν παραβαινόντων αὐτὸν ἀναιρουμένου; ἔτι δὲ πῶς ἐπὶ Χριστοῦ τὸ »Φάγονται τὰ κρέα ταύτῃ τῇ νυκτὶ ὀπτὰ »πυρὶ καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται«; ἑρμηνευτέον καὶ τὸ »Οὐκ »ἔδεσθε ἀπʼ αὐτῶν ὠμὸν οὐδὲ ἡψημένον ἐν ὕδατι, ἀλλʼ ἢ ὀπτὰ πυρί· κεφαλὴν σὺν τοῖς ποσὶν καὶ τοῖς ἐνδοσθίοις· οὐκ ἀπολείψετε ἀπ »αὐτῶν ἕως πρωί; καὶ ὀστοῦν οὐ συντρίψετε ἀπʼ αὐτῶν· τά δὲ κατα- Λειπόμενα ἀπʼ αὐτῶν ἕως πρωὶ· κατακαύσετε«. ### English translation (Claude) And to let this pass, how does the sacrificed sheep contain an image of Christ, when the sheep is sacrificed by those who keep the law, but Christ is killed by those who transgress it? Further, how is “They shall eat the flesh this night roasted with fire, and they shall eat unleavened bread with bitter herbs” to be applied to Christ? We must also interpret “You shall not eat any of it raw or boiled in water, but roasted with fire: the head with the feet and the entrails. You shall not leave any of it until morning, and you shall not break a bone of it; what is left of it until morning you shall burn.” ### Scripture references - Exod 12:8–10: quotation, high confidence - Exod 12:46: quotation, high confidence ### Translation notes - The quotations are Exod 12:8–10 and 12:46 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.93 (Preuschen 4:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-93). ## Commentary on John 10.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-94 - Source: Preuschen 4:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John applies the command not to break the lamb's bones to Christ. ### Greek text ἔοικεν δὲ τῷ »Ὀστοῦν »οὐ συντρίψετε ἀπʼ αὐτοῦ‘ ὁ Ἰωάννης ἐν τῷ εὐαγγελίῳ κεχρῆσθαι ὡς ἀναφερομένῳ ἐπὶ τὴν περὶ τὸν σωτῆρα οἰκονομίαν, καὶ ὅτε ἐν τῷ νόμῳ κελεύονται τὸ πρόβατον ἐσθίοντες ὀστοῦν αὐτοῦ μὴ συντρίβειν. ### English translation (Claude) John in his Gospel seems to have used “You shall not break a bone of it” as referring to the dispensation concerning the Savior, even though in the law they are commanded not to break a bone of the sheep when they eat it. ### Scripture references - Exod 12:46: quotation, high confidence - John 19:36: allusion, high confidence ### Translation notes - The quotation is Exod 12:46. ### Citation (SBL) Origen, Comm. Jo. 10.94 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-94). ## Commentary on John 10.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-95 - Source: Preuschen 4:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John reports that Christ's legs were not broken, fulfilling the Scripture about the Passover lamb. ### Greek text λέγει δὲ οὕτως· »Ἠλθον οὐν οἱ στρατιῶται, καὶ τοῦ μὲν »πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συνσταυρωθέντος »αὐτῷ· ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα οὐ κατέαξαν αὐτοῦ τὰ σκέλη. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ τὴν »πλευρὰν αὐτοῦ ἔνυξεν· καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. καὶ ὁ »ἑωρακὼς μεμαρτύρηκεν καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία· καὶ »ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. ἐγένετο γὰρ »ταῦτα ἴνα ἡ γραφὴ πληρωθῇ· Ὀστοῦν αὐτοῦ οὐ συντριβήσεται«. ### English translation (Claude) He speaks thus: “So the soldiers came and broke the legs of the first, and of the other who was crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once blood and water came out. And he who saw it has borne witness, and his witness is true; and he knows that he speaks the truth, so that you also may believe. For these things happened so that the Scripture might be fulfilled, Not a bone of him shall be broken.” ### Scripture references - John 19:32–36: quotation, high confidence - Exod 12:46: allusion, high confidence ### Translation notes - The quotation is John 19:32–36, citing Exod 12:46. ### Citation (SBL) Origen, Comm. Jo. 10.95 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-95). ## Commentary on John 10.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-96 - Source: Preuschen 4:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Much more could be said but would need a separate treatise. ### Greek text Καὶ ἄλλα δὲ μυρία παρὰ ταῦτά ἐστιν τὰ πρὸς τὴν τοῦ ἀποστόλου λέξιν ἀναζητηθησόμενα καὶ περὶ τοῦ πάσχα καὶ ἀζύμων ἐξετασθησόμενα, δεόμενα δέ, ὡς προειρήκαμεν, προηγουμένης συγγραφῆς. ### English translation (Claude) And there are countless other things besides these to be investigated in the apostle's words and examined about the Passover and the unleavened bread, but they require, as we said, a special treatise. ### Citation (SBL) Origen, Comm. Jo. 10.96 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-96). ## Commentary on John 10.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-97 - Source: Preuschen 4:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will answer briefly, recalling that Christ is the Lamb of God and that the Passover lamb could be a lamb or a kid. ### Greek text νῦν δὲ ὡς ἐν ἐπιτομῇ διὰ τὴν προκειμένην λέξιν ταῦτα παραθέμενοι, τὰ φαινόμενα ὡς ἐν βραχέσιν οὕτω λύειν πειρασόμεθα, ὑπομνησθέντες καὶ τοῦ »Οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ ὁ »αἰρων τὴν ἁμαρτίαν τοῦ κόσμου«, ἐπεὶ καὶ ἐν τῷ πάσχα »Ἀπὸ τῶν »ἀμνῶν, φησί, καὶ τῶν ἐρίφων λήψεσθε«. ### English translation (Claude) For now, having set out these things briefly because of the present text, we shall try to resolve the apparent difficulties in a few words, recalling also “This is the Lamb of God who takes away the sin of the world,” since at the Passover too, “From the lambs,” he says, “and from the kids you shall take it.” ### Scripture references - John 1:29: quotation, high confidence - Exod 12:5: quotation, high confidence ### Translation notes - The quotations are John 1:29 and Exod 12:5. ### Citation (SBL) Origen, Comm. Jo. 10.97 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-97). ## Commentary on John 10.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-98 - Source: Preuschen 4:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, agreeing with Paul, faces the same difficulties. ### Greek text δόξει γὰρ καὶ ὁ εὐαγγελιστὴς συνᾴδων τῷ Παύλῳ τοιαύταις ἐνέχεσθαι τῶν ἐξητασμένων ἀπορίαις. ### English translation (Claude) For the evangelist too, agreeing with Paul, will seem to be caught in the same difficulties we have examined. ### Citation (SBL) Origen, Comm. Jo. 10.98 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-98). ## Commentary on John 10.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-99 - Source: Preuschen 4:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Passover lamb's flesh is the flesh of the Word, eaten now in the night of this world, together with the Word as bread from heaven. ### Greek text λεκτέον δὲ ὅτι εἰ ὁ λόγος γέγονε σὰρξ καί φησιν ὁ κύριος· »Ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ »τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἶμα ἔχει ζωὴν ἀιώνιον, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ »ἐσχάτῃ ἡμέρᾳ· ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά »μου ἀληθής ἐστιν πόσις. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ«, μήποτε αὕτη ἐστὶν ἡ σὰρξ τοῦ αἴροντος τὴν ἁμαρτίαν τοῦ κόσμου ἀμνοῦ, καὶ τοῦτʼ ἔστιν τὸ αἷμα ἀφʼ οὗ τιθέναι δεῖ ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις, ἐν οἷς ἐσθίομεν τὸ πάσχα, καὶ ἀπὸ τῶν τοῦ ἀμνοῦ τούτου δεῖ φαγεῖν κρεῶν ἐν τῷ τοῦ κόσμου χρόνῳ, ὅς ἐστιν νύξ· ὀπτὰ δὲ τὰ κρέα πυρὶ βρωτέον μετὰ τοῦ ἀπὸ ἀζύμων ἄρτου· ὁ γὰρ τοῦ θεοῦ λόγος οὐ μόνον ἐστὶ σάρξ· φησὶ γοῦν· »Ἐγώ εἰμι ὁ ἄρτος »τῆς ζωῆς« καὶ »Οὑτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων »ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν »ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει »εἰς τὸν αἰῶνα«. ### English translation (Claude) We must say that if the Word became flesh, and the Lord says, “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink. He who eats my flesh and drinks my blood abides in me and I in him,” perhaps this is the flesh of the Lamb who takes away the sin of the world, and this is the blood some of which must be put on the two doorposts and on the lintel in the houses in which we eat the Passover. And we must eat of the flesh of this lamb in the time of the world, which is night; and the flesh must be eaten roasted with fire, with unleavened bread. For the Word of God is not only flesh; he says, at any rate, “I am the bread of life,” and “This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven; if anyone eats of this bread he will live forever.” ### Scripture references - John 1:14: allusion, high confidence - John 6:53–56: quotation, high confidence - John 1:29: allusion, high confidence - Exod 12:7–8: allusion, high confidence - John 6:48: quotation, high confidence - John 6:50–51: quotation, high confidence ### Translation notes - The quotations are John 6:53–56 and 6:48, 50–51; the allusions are John 1:14, 1:29, and Exod 12:7–8. ### Citation (SBL) Origen, Comm. Jo. 10.99 (Preuschen 4:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-99). ## Commentary on John 10.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-100 - Source: Preuschen 4:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Bread” can mean any food, as with Moses' forty-day fast. ### Greek text οὐκ ἀγνοητέον μέντοι γε ὅτι πᾶσα τροφὴ καταχρηστικώτερον ἄρτος λέγεται, ὡς ἐπὶ Μωϋσέως ἐν τῷ Δευτερονομίῳ γέγραπται· »Τεσσεράκοντα ἡμέρας ἄρτον οὐκ ἔφαγεν καὶ ὕδωρ οὐκ »ἔπιεν«· ἀντὶ τοῦ· οὔτε ξηρᾶς οὔτε ὑγρᾶς μετείληφεν τροφῆς. ### English translation (Claude) We must not be unaware, however, that all food is loosely called bread, as is written of Moses in Deuteronomy: “For forty days he did not eat bread or drink water,” instead of: he took neither dry nor liquid food. ### Scripture references - Deut 9:9: quotation, high confidence ### Translation notes - The quotation is Deut 9:9. ### Citation (SBL) Origen, Comm. Jo. 10.100 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-100). ## Commentary on John 10.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-101 - Source: Preuschen 4:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So Jesus can call his flesh bread. ### Greek text τοῦτο δέ μοι τετήρηται διὰ τὸ καὶ ἐν τῷ κατὰ Ἰωάννην λέγεσθαι· »Καὶ ὁ »ἄρτος δέ, ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς«. ### English translation (Claude) I have noted this because it is also said in John: “And the bread that I will give is my flesh, for the life of the world.” ### Scripture references - John 6:51: quotation, high confidence ### Translation notes - The quotation is John 6:51. ### Citation (SBL) Origen, Comm. Jo. 10.101 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-101). ## Commentary on John 10.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-102 - Source: Preuschen 4:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bitter herbs are godly grief in repentance, or the hardships of seeking truth. ### Greek text ἤτοι δὲ διὰ τὰς ἐπὶ τοῖς ἁμαρτήμασιν ἡμῶν μετανοίας τὴν κατὰ θεὸν λύπην λυπούμενοι, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἡμῖν ἐργαζομένην, ἐπὶ πικρίδων ἐσθίομεν τὰ κρέα τοῦ ἀμνοῦ καὶ τὰ ἄζυμα, ἢ διὰ τὰς βασάνους ζητοῦντες καὶ τρεφόμενοι ἀπὸ τῶν εὑρισκομένων τῆς ἀληθείας θεωρημάτων. ### English translation (Claude) Either, grieving with godly grief through repentance for our sins, a grief that produces for us a repentance to salvation without regret, we eat the flesh of the lamb and the unleavened bread with bitter herbs; or [we do so] seeking through trials, and being nourished by the contemplations of truth that we find. ### Scripture references - 2 Cor 7:10: allusion, high confidence ### Translation notes - The allusion is 2 Cor 7:10. ### Citation (SBL) Origen, Comm. Jo. 10.102 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-102). ## Commentary on John 10.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-103 - Source: Preuschen 4:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eating the lamb raw is reading Scripture only literally, like beasts. ### Greek text Οὐκ ὠμὴν οὖν βρωτέον τὴν σάρκα τοῦ ἀμνοῦ, ὥσπερ ποιοῦσιν οἱ τῆς λέξεως δοῦλοι τρόπον ἀλόγων ζῴων καὶ ἀποτεθηριωμένων, πρὸς τοὺς ἀληθῶς λογικοὺς διὰ τοῦ συνιέναι βούλεσθαι τὰ πνευματικὰ λόγου, μεταλαμβάνοντες θηρίων ἀπηγριωμένων. ### English translation (Claude) The flesh of the lamb must not, then, be eaten raw, as those who are slaves of the letter do, in the manner of irrational and bestial animals, partaking like savage beasts, in contrast to those truly rational through wishing to understand the spiritual things of the Word. ### Citation (SBL) Origen, Comm. Jo. 10.103 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-103). ## Commentary on John 10.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-104 - Source: Preuschen 4:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Boiling the lamb is watering Scripture down into lax, comfortable interpretations. ### Greek text φιλοτιμητέον δὲ τώ εἰς ἔψησιν μεταλαμβάνοντι τὸ ὠμὸν τῆς γραφῆς μὴ ἐπὶ τὸ πλαδαρώτερον καὶ ὑδαρέστερον καὶ ἐκλελυμένον μεταλαμβάνειν τὰ γεγραμμένα, ὅπερ ποιοῦσιν οἱ »κνηθόμενοι τὴν ἀκοὴν καὶ ἀπὸ μὲν τῆς ἀληθείας« ἀποστρέφοντες αὐτήν, ἐπὶ δὲ τὸ ἀνειμένον καὶ ὑδαρέστερον τῆς πολιτείας μεταλαμβάνοντες τὰς κατʼ αὐτοὺς ἀναγωγάς. ### English translation (Claude) And one who changes the rawness of Scripture by boiling must take care not to change what is written into something flabby, watery, and slack, as do those who, “having itching ears,” turn them away “from the truth,” and change their own interpretations toward what is relaxed and watery in conduct. ### Scripture references - 2 Tim 4:3–4: allusion, high confidence ### Translation notes - The allusion is 2 Tim 4:3–4. ### Citation (SBL) Origen, Comm. Jo. 10.104 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-104). ## Commentary on John 10.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-105 - Source: Preuschen 4:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lamb must be roasted with the fire of the Spirit, as Jeremiah's words burned in him and the disciples' hearts burned on the road to Emmaus. ### Greek text ἡμεῖς δὲ τῷ ζέοντι πνεύματι, καὶ τοῖς διδομένοις ὑπὸ θεοῦ διαπύροις λόγοις, ὁποίους Ἱερεμίας εἰλήφει ἀπὸ τοῦ λέγοντος πρὸς αὐτόν· »Ἰδοὺ »δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ«, ὀπτὰ ποιήσωμεν τὰ κρέα τοῦ ἀμνοῦ, ὥστε τοὺς μεταλαμβάνοντας αὐτῶν λέγειν, Χριστοῦ έν ἡμῖν λαλοῦντος, ὅτι »Ἡ καρδία ἡμῶν καιομένη ἦν ἐν τῇ ὁδῷ, »ὡς διήνοιγεν ἡμῖν τὰς γραφάς«. † εἰς δὲ τὸ τοιοῦτον ἡμᾶς ζητῆσαι πυρὶ ὀπτῆσαι δὲ ἤξει † τὰ τοῦ ἀμνοῦ κρέα, παραθετέον τὴν ὁμολογίαν οὗ ἐπεπόνθει ἐπὶ τοῖς λόγοις τοῦ θεοῦ πάθους Ἱερεμίας λέγων· »Καὶ ἐγένετο ὡς πῦρ καιόμενον, φλέγον έν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν‘. ### English translation (Claude) But let us, with fervent spirit and with the fiery words given by God, such as Jeremiah had received from the one who said to him, “Behold, I have put my words in your mouth as fire,” roast the flesh of the lamb, so that those who partake of it may say, Christ speaking in us, “Our heart was burning on the way as he opened the Scriptures to us.” … To show how we must seek to roast with fire the flesh of the lamb, we must set out the confession of what Jeremiah had suffered at the words of God, saying, “And it became like a burning fire, flaming in my bones, and I am weakened on all sides and cannot bear it.” ### Scripture references - Rom 12:11: allusion, medium confidence - Jer 5:14: quotation, high confidence - Luke 24:32: quotation, high confidence - Jer 20:9: quotation, high confidence ### Translation notes - The text is corrupt between the daggers. The quotations are Jer 5:14 (with Jer 1:9), Luke 24:32, and Jer 20:9; the allusion is Rom 12:11. ### Citation (SBL) Origen, Comm. Jo. 10.105 (Preuschen 4:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-105). ## Commentary on John 10.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-106 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One eats from head to feet: from the highest doctrines down to teachings about matter, the underworld, and demons. ### Greek text ἀρκτέον ἐν τῷ ἐσθίειν ἀπὸ τῆς κεφαλῆς, τουτέστιν τῶν κορυφαιοτάτων καὶ ἀρχικῶν δογμάτων περὶ τῶν ἐπουρανίων, καὶ καταληκτέον ἐπὶ τοὺς πόδας, τὰ ἔσχατα τῶν μαθημάτων τὰ ζητοῦντα περὶ τῆς τελευταίας ἐν τοῖς οὐσιν φύσεως, ἤτοι τῶν ὑλικωτέρων ἢ τῶν καταχθονίων ἢ τῶν πονηρῶν πνευμάτων καὶ ἀκαθάρτων δαιμονίων. ### English translation (Claude) In eating we must begin from the head, that is, from the highest and first doctrines about heavenly things, and end at the feet, the last of the teachings, which inquire into the lowest nature among beings: either the more material things, or those under the earth, or the evil spirits and unclean demons. ### Scripture references - Exod 12:9: allusion, high confidence ### Translation notes - The allusion is Exod 12:9. ### Citation (SBL) Origen, Comm. Jo. 10.106 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-106). ## Commentary on John 10.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-107 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture must be taken whole, inner meanings included, without breaking its unity, as heretics do. ### Greek text ὁ γὰρ περὶ αὐτῶν λόγος, ἕτερος ὢν αὐτῶν, ἐναποκείμενος τοῖς μυστηρίοις τῆς γραφῆς δύναται τροπικώτερον »πόδες« ὠνομάσθαι τοῦ ἀμνοῦ. καὶ τῶν ἐνδοσθίων δὲ καὶ ἐσωτερικῶν καὶ ἀποκεκρυμμένων οὐκ ἀφεκτέον· ὡς ἑνὶ δὲ σώματι τῇ πάσῃ προσελθετέον γραφῇ, καὶ τὰς ἐν τῇ ἁρμονίᾳ τῆς πάσης συνθέσεως αὐτῆς εὐτονωτάτας καὶ στερροτάτας συνοχὰς οὐ συντριπτέον οὐδὲ διακοπτέον, ὅπερ πεποιήκασιν οἱ τὴν ἑνότητα τοῦ ἐν πάσαις ταῖς γραφαῖς πνεύματος τὸ ὅσον ἐπʼ αὐτοῖς συντρίβοντες. ### English translation (Claude) For the account about them, being other than they, stored in the mysteries of Scripture, can figuratively be called the “feet” of the lamb. And we must not abstain from the entrails, the inward and hidden things; but we must approach the whole Scripture as one body, and not break or cut the strongest and firmest joints in the harmony of its whole composition, as those have done who, as far as lies in them, break the unity of the Spirit that is in all the Scriptures. ### Scripture references - Exod 12:46: allusion, high confidence ### Translation notes - The allusion is Exod 12:9, 46. ### Citation (SBL) Origen, Comm. Jo. 10.107 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-107). ## Commentary on John 10.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-108 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This food serves only for the night of this life; none of it is to be kept for the day that follows. ### Greek text αὕτη μέντοι γε ἡ ἀπὸ τοῦ ἀμνοῦ προειρημένη προφητεία τὴν νύκτα μόνην ἡμᾶς τρεφέτω τοῦ ἐν τῷ βίῳ σκότους· ἕως γὰρ τῆς ἀνατολῆς τῆς ἡμέρας τῶν μετὰ τὸν βίον τοῦτον οὐδὲν καταλειπτέον ἔσται ἡμῖν τῆς ἐπὶ τοῦ παρόντος μόνου χρησίμου ἡμῖν οὕτω τροφῆς. ### English translation (Claude) This prophecy spoken from the lamb, however, should nourish us only during the night of darkness in this life; for until the dawning of the day after this life nothing of this food, useful to us only for the present, is to be left over. ### Scripture references - Exod 12:10: allusion, high confidence ### Translation notes - The allusion is Exod 12:10. ### Citation (SBL) Origen, Comm. Jo. 10.108 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-108). ## Commentary on John 10.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-109 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After this life comes the unleavened bread and then the angels' manna; each of us must sacrifice the lamb rightly. ### Greek text παρελθούσης γὰρ τῆς νυκτὸς καὶ ἐπελθούσης τῆς μετὰ ταῦτα ἡμέρας, τὸν μηδαμῶς ἀπὸ τῶν παλαιοτέρων καὶ κάτωθεν ζυμούντων ἄζυμον ἔχοντες ἄρτον φαγόμεθα, χρήσιμον ἡμῖν ἐσόμενον, ἕως δοθῇ τὸ μετὰ τὸν ἄζυμον μάννα, ἡ ἀγγελικὴ καὶ μὴ ἀνθρωπίνη τροφή. ἑκάστῳ τοίνυν ἡμῶν θυέσθω τὸ πρόβατον ἐν παντὶ οἴκῳ πατριᾶς ἡμῶν, καὶ δυνατὸν ἔστω τόνδε μέν τινα παρανομεῖν μὴ θύοντα τὸ πρόβατον, τόνδε > πᾶσαν φυλάττειν τὴν ἐντολὴν θύοντα καὶ περιέψοντα καὶ ὀστέον αὐτοῦ μὴ συντρίβοντα. ### English translation (Claude) For when the night has passed and the following day has come, we shall eat unleavened bread, with no leaven at all from older things and from below, which will be useful to us until the manna after the unleavened bread is given, the food of angels and not of human beings. Let the sheep, then, be sacrificed for each of us in every house of our fathers; and let it be possible that one person transgresses by not sacrificing the sheep, while another keeps the whole commandment, sacrificing it, roasting it, and not breaking a bone of it. ### Scripture references - Exod 12:18: allusion, medium confidence - Exod 16:15: allusion, high confidence - Ps 78:25 (77:25 LXX): allusion, high confidence - Exod 12:3: allusion, high confidence ### Translation notes - The allusions are Exod 12:3, 18, 46, Exod 16:15, and Ps 78:25 (77:25 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.109 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-109). ## Commentary on John 10.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-110 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Passover signifies Christ; historical things are types of spiritual realities. ### Greek text καὶ οὕτως ὡς ἐν βραχέσι, συμφώνως τῇ ἀποστολικῇ ἐκδοχῇ καὶ τῷ ἐν τῷ εὐαγγελίῳ ἀμνῷ ἀποδιδόσθω τὸ τυθὲν πάσχα Χριστός. οὐ γὰρ νομιστέον τὰ ἱστορικὰ ἱστορικῶν εἶναι τύπους καὶ τὰ σωματικὰ σωματικῶν, ἀλλὰ τὰ σωματικὰ πνευματικῶν καὶ τά ἱστορικὰ νοητῶν. ### English translation (Claude) And thus, briefly, in agreement with the apostle's interpretation and with the lamb in the Gospel, let the sacrificed Passover be explained as Christ. For we must not think that historical things are types of historical things and bodily of bodily, but bodily things of spiritual and historical of intelligible. ### Scripture references - 1 Cor 5:7: allusion, high confidence - John 1:29: allusion, high confidence ### Translation notes - The allusions are 1 Cor 5:7 and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 10.110 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-110). ## Commentary on John 10.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-111 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third, heavenly Passover among the angels need not be discussed now. ### Greek text ἀναβῆναι τῷ λόγῳ καὶ ἐπὶ τὸ τρίτον πάσχα ἐπιτελεσθησόμενον ἐν μυριάσιν ἀγγέλων πανηγύρει τελειοτάτῃ καὶ μακαριωτάτῃ ἐξόδῳ, νῦν οὐκ ἔστιν ἀναγκαῖον, καὶ τούτων ἐπιπλεῖον καὶ περισσότερον παρʼ ὅ ἀπῄτει τὸ ἀνάγνωσμα εἰρημένων ἡμῖν. ### English translation (Claude) To ascend in the argument also to the third Passover, which will be kept in the festal gathering of myriads of angels, in a most perfect and most blessed exodus, is not now necessary, especially since we have said more about these things, and at greater length, than the reading required. ### Scripture references - Heb 12:22: allusion, high confidence ### Translation notes - The allusion is Heb 12:22. ### Citation (SBL) Origen, Comm. Jo. 10.111 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-111). ## Commentary on John 10.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-112 - Source: Preuschen 4:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why was the Jews' Passover near when Jesus was in Capernaum? ### Greek text Οὐκ ἀζήτητον δὲ οὐδὲ ἐατέον πῶς Μὺς ἦν τὸ πάσχα »τῶν Ἰουδαίων«, ὅτε ἦν ὁ κύριος ἅμα τῇ μητρὶ καὶ τοῖς ἀδελφοῖς καὶ τοῖς μαθηταῖς ἐν τῇ Καφαρναούμ. ### English translation (Claude) But we must not leave uninvestigated how the Passover “of the Jews” was near when the Lord was in Capernaum with his mother, his brothers, and his disciples. ### Scripture references - John 2:12–13: allusion, high confidence ### Translation notes - The allusions are John 2:12–13. ### Citation (SBL) Origen, Comm. Jo. 10.112 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-112). ## Commentary on John 10.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-113 - Source: Preuschen 4:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's sequence of Jesus' movements in and around Capernaum has no mention of a Passover. ### Greek text ἐν μὲν οὖν τῷ κατὰ Ματ- θαῖον, ἀφεθεὶς ὑπὸ τοῦ διαβόλου, τῶν ἀγγέλων προσελθόντων καὶ διακονούντων αὐτῷ, ἀκούσας Ἰωάννην παραδεδόσθαι »ἀνεχώρησεν εἰς »τὴν Γαλιλαίαν, καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς »Καφαρναούμ«. ἔπειτα ἀρξάμενος κηρύσσειν καὶ ἐκλεξάμενος τοὺς τέσσαρας ἁλιεῖς ἀποστόλους, διδάξας τε ἐν ταῖς συναγωγαῖς ὅλης τῆς Γαλιλαίας καὶ θεραπεύσας τοὺς προσενεχθέντας αὐτῷ ἀνέρχεται εἰς τὸ ὄρος καὶ λέγει τοὺς μακαρισμοὺς καὶ τὰ ἐχόμενα αὐτῶν· τελέσας δὲ ἐκείνην τὴν διδασκαλίαν, καταβὰς ἐκ τοῦ ὄρους ἐσέρχεταί εἰς Καφαρναοὺμ δεύτερον, κἀκεῖθεν δὲ ἐμβὰς εἰς πλοῖον περᾷ εἰς τὴν χώραν τῶν Γεργεσηνῶν· παρακληθείς τε μεταβῆναι ἀπὸ τῶν ὁρίων αὐτῶν, »ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἠλθεν εἰς τὴν ἰδίαν πόλιν«. ἔνθα θεραπείας ἐπιτελέσας τινὰς »περιῆγεν τὰς πόλεις πάσας καὶ τὰς »κώμας, διδάσκων έν ταῖς συναγωγαῖς αὐτῶν«· ### English translation (Claude) In Matthew, after he was left by the devil and the angels came and ministered to him, hearing that John had been handed over “he withdrew into Galilee, and leaving Nazareth he came and settled in Capernaum.” Then, having begun to preach and having chosen the four fishermen as apostles, having taught in the synagogues of all Galilee and healed those brought to him, he goes up on the mountain and speaks the beatitudes and what follows them. Having finished that teaching, he comes down from the mountain and enters Capernaum a second time, and from there, embarking in a boat, he crosses to the country of the Gergesenes; and, being asked to leave their borders, “getting into a boat he crossed over and came to his own city.” There, having performed some healings, “he went about all the cities and villages, teaching in their synagogues.” ### Scripture references - Matt 4:11–13: quotation, high confidence - Matt 5:1: allusion, high confidence - Matt 8:5: allusion, high confidence - Matt 8:28: allusion, high confidence - Matt 9:1: quotation, high confidence - Matt 9:35: quotation, high confidence ### Translation notes - The quotations and allusions are Matt 4:11–13, 18–25, 5:1–8:5, 8:28–34, 9:1, and 9:35. ### Citation (SBL) Origen, Comm. Jo. 10.113 (Preuschen 4:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-113). ## Commentary on John 10.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-114 - Source: Preuschen 4:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No other Gospel says the Passover was near after Jesus' stay in Capernaum. ### Greek text καὶ ἄλλα δὲ πλεῖστα μετὰ ταῦτα γίνεται πρὶν ἐπισημειώσασθαι τὸν Ματθαῖον τὸν τοῦ πάσχα καιρόν. καὶ παρὰ τοῖς λοιποῖς δὲ εὐαγγελισταῖς μετὰ τὴν ἐν τῇ Καφαρναοὺμ διατριβὴν οὐχ εὑρίσκεται ἐγγὺς τὸ πάσχα εἶναι λεγόμενον. ### English translation (Claude) And very many other things happen after this before Matthew notes the time of the Passover. And in the other evangelists, after the stay in Capernaum, the Passover is not found said to be near. ### Citation (SBL) Origen, Comm. Jo. 10.114 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-114). ## Commentary on John 10.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-115 - Source: Preuschen 4:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Capernaum's stay is near the Jews' Passover, which is “of the Jews” because traders defiled the temple, making the Lord's feast merely human. ### Greek text σῶσαι τὸ βούλημα τῶν ἀνδρῶν ἔστιν ἐννοήσαντα περὶ τῆς Καφαρναοὺμ εἰρημένα ἡμῖν ἐν τοῖς πρὸ τούτω ν. † ἐνδιατριβὴ πλησίον τυγχάνει τοῦ τῶν Ἰουδαίων πάσχα, ὀλίγῳ βελτιουμένη παρʼ αὐτὸ καὶ κρείττων αὐτοῦ τυγχάνουσα, καὶ μάλιστα ἐπεὶ ἐν τώ πάσχα τῶν Ἰουδαίων εὑρίσκονται ἐν τῷ ἱερῷ οἱ πωλοῦντες τοὺς βόας καὶ τὰ πρόβατα καὶ τὰς περιστεράς· διʼ οὓς ἔτι μᾶλλον πρόκειται μὴ τοῦ κυρίου ἀλλὰ τῶν Ἰουδαίων εἶναι τὸ πάσχα· ὡς γαρ ο οἶκος του πατρος γέγονεν οἰκὸς ἐμπορίου παρα τοῖς μη αγιαζουσιν αὐτόν, οὕτω καὶ τὸ πάσχα κυρίου ἀνθρώπινον καὶ Ἰουδαϊκὸν πάσχα παρὰ τοῖς ταπεινότερον καὶ σωματικώτερον αὐτὸ ἐκδεξαμένοις. ### English translation (Claude) One can preserve the intention of these men by considering what we said earlier about Capernaum. … the stay is near to the Passover of the Jews, being a little better than it and superior to it; and especially since at the Passover of the Jews those selling oxen, sheep, and doves are found in the temple, on whose account it is all the more fitting that the Passover be not the Lord's but the Jews'. For as the house of the Father became a house of trade among those who did not sanctify it, so also the Lord's Passover becomes a human and Jewish Passover among those who understood it in a lower and more bodily way. ### Scripture references - John 2:13–16: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. The allusions are John 2:13–16. ### Citation (SBL) Origen, Comm. Jo. 10.115 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-115). ## Commentary on John 10.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-116 - Source: Preuschen 4:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Passover's timing near the spring equinox is left for another place. ### Greek text εὐκαιρότερον δὲ έν ἄλλοις ἔσται ἰδεῖν καὶ τὰ περὶ τοῦ χρόνου τοῦ πάσχα, περὶ τὴν ἐαρινὴν ἰσημερίαν γινομένου, καὶ εἴ τι ἔντερον ἀπαιτεῖ τὸ πρόβλημα ἐπεξεργάσασθαι. ### English translation (Claude) It will be more timely elsewhere to consider also what concerns the time of the Passover, which falls around the spring equinox, and whether the problem requires anything further to be worked out. ### Citation (SBL) Origen, Comm. Jo. 10.116 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-116). ## Commentary on John 10.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-117 - Source: Preuschen 4:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the Passover lamb, killed and eaten, signified the Savior's passion in the world and the rest of the heavenly marriage. ### Greek text Ὁ μέντοι γε Ἡρακλέων· Αὕτη, φησίν, ἡ μεγάλη ἑορτὴ τοῦ γὰρ πάθους τοῦ σωτῆρος τύπος ἦν, ὅτε οὐ μόνον ἀνῃρεῖτο τὸ πρόβατον, ἀλλὰ καὶ ἀνάπαυσιν παρεῖχεν ἐσθιόμενον, καὶ θυόμενον μὲν τὸ πάθος τοῦ τὸ ἐν κόσμῳ ἐσήμαινεν, ἐσθιόμενον δὲ τὴν ἀνάπαυσιν τὴν ἐν γάμω. ### English translation (Claude) Heracleon, however, says: “This is the great feast; for it was a type of the Savior's passion, when the sheep was not only killed but, being eaten, also provided rest; being sacrificed it signified the passion of the [Savior] in the world, and being eaten, the rest in the marriage.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted; the "marriage" is the Valentinian image of final union in the divine realm. The digital text is defective at "of the [Savior]". ### Citation (SBL) Origen, Comm. Jo. 10.117 (Preuschen 4:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-117). ## Commentary on John 10.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-118 - Source: Preuschen 4:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen dismisses Heracleon's comment as careless; the next lemma is the cleansing of the temple, John 2:14–17. ### Greek text παρεθέμεθα δὲ αὐτοῦ τὴν λέξιν, τὸ ὡς ἐν τηλικούτοις ἐναστρέφειν τὸν ἄνδρα παρερριμμένως καὶ ὑδαρῶς μετὰ μηδενὸς κατασκευαστικοῦ θεωρήσαντες μᾶλλον αὐτοῦ καταφρονησωμεν. Καὶ ἀνέβη Ἱεροσόλυμα Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, καὶ ποιήσας φραγέλλιον ἐκ σχοινίων ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπίζας ἀνέστρεψεν, καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἇρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πάτρός μου οἶκον ἐμπορίου. τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν· Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. ### English translation (Claude) We have set out his words so that, seeing the man handle such great matters carelessly and weakly, with nothing to support them, we may rather despise him. [John 2:14–17:] “And Jesus went up to Jerusalem, and found in the temple those selling oxen and sheep and doves, and the money-changers sitting there; and having made a whip of cords, he drove out of the temple both the sheep and the oxen, and poured out the coins of the money-changers and overturned their tables; and to those selling doves he said, Take these things away from here; do not make my Father's house a house of trade. Then his disciples remembered that it is written, Zeal for your house will consume me.” ### Scripture references - John 2:13–17: quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is John 2:13–17, citing Ps 69:9 (68:10 LXX). Verse numbers leaked into the digital text have been removed. ### Citation (SBL) Origen, Comm. Jo. 10.118 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-118). ## Commentary on John 10.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-119 - Source: Preuschen 4:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John puts the temple cleansing at the start of Jesus' ministry; the others put a similar event near the end. ### Greek text . Σημειωτέον ὅτι ὁ μὲν Ἰωάννης δεύτερον ἔργον τοῦ Ἰησοῦ ἀναγράφει τὸ περὶ τῶν ἐν τῷ ἱερῷ εὑρεθέντων ὑπʼ αὐτοῦ πωλούντων βόας καὶ πρόβατα καὶ περιστεράς, οἱ δὲ λοιποὶ σχεδὸν πρὸς τῷ τέλει ἐπὶ τῆς κατὰ τὸ πάθος οἰκονομίας τὸ παραπλήσιον ποιοῦσιν· ὁ μὲν Ματθαῖος οὕτως· ### English translation (Claude) It must be noted that John records as Jesus' second work the episode of those he found in the temple selling oxen, sheep, and doves, whereas the others place something similar almost at the end, at the dispensation of the passion. Matthew thus: ### Citation (SBL) Origen, Comm. Jo. 10.119 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-119). ## Commentary on John 10.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-120 - Source: Preuschen 4:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's account of Jesus cleansing the temple after his entry into Jerusalem. ### Greek text »Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱε »ροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα· Τίς ἐστιν οὗτος; οἱ δὲ » ὄχλοι ἔλεγον· Οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναςαρὲτ τῆς »Γαλιλαίας. καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας »τῶν κολλυβιστῶν κατέστρεψε καὶ τὰς καθέδρας τῶν πωλούντων τὰς »περιστεράς. καὶ λέγει αὐτοῖς· Γέγραπται· Ὁ οἶκός μου οἶκος προσ »ευχῇς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν«. ὁ δὲ Μάρκος· »Καὶ ὲ́ρχονται εἰς Ἱεροσόλυμα. ### English translation (Claude) “And when he entered Jerusalem, the whole city was stirred, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee. And Jesus entered the temple and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves. And he says to them, It is written, My house shall be called a house of prayer, but you make it a den of robbers.” And Mark: “And they come to Jerusalem. ### Scripture references - Matt 21:10–13: quotation, high confidence - Mark 11:15: quotation, high confidence ### Translation notes - The quotations are Matt 21:10–13 and Mark 11:15. ### Citation (SBL) Origen, Comm. Jo. 10.120 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-120). ## Commentary on John 10.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-121 - Source: Preuschen 4:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of the temple cleansing. ### Greek text καὶ εἰσελθὼν εἰς τὸ ἱερὸν »ἤρξατο ἐκβαλεῖν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ »τὰς τραπέζας τῶν κολλυβιστῶν ἀνέστρεψεν καὶ τὰς καθέδρας τῶν »πωλούντων τὰς περιστεράς, καὶ οὐκ ἤφιεν ἕνα τις διενέγκῃ σκεῦος »διὰ τοῦ ἱεροῦ· καὶ ἐδίδασκε καὶ ελεγεν αὐτοῖς· Οὐ γέγραπται ὅτι Ὁ »οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ### English translation (Claude) And entering the temple he began to drive out those who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold doves, and he would not allow anyone to carry a vessel through the temple. And he taught and said to them, Is it not written, My house shall be called a house of prayer for all the nations? ### Scripture references - Mark 11:15–17: quotation, high confidence ### Translation notes - The quotation is Mark 11:15–17. ### Citation (SBL) Origen, Comm. Jo. 10.121 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-121). ## Commentary on John 10.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-122 - Source: Preuschen 4:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's account: Jesus weeps over Jerusalem, then cleanses the temple. ### Greek text ὑμεῖς δὲ »πεποιήκατε αὐτὸν σπήλαιον λῃστῶν( ὁ δὲ Λουκᾶς· Καὶ ὡς ἤγγι »σεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν, λέγων ὅτι Εἰ ἔγνως ἐν τῇ » ἡμέρᾳ ταύτῃ καὶ σὺ τὰ πρὸς εἰρήνην· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλ. »μῶν σου. ὅτι ἤξουσιν ἡμέραι ἐπὶ σὲ καὶ περικυκλώσουσιν καὶ σε πάντοθεν, καὶ ἐδαφιοῦσί σε καὶ τὰ τέκνα σου, καὶ οὐκ ἀφή- »σουσι λίθον ἐπὶ λίθον ἐν σοί, ἀνθʼ ὡν οὐκ ἔγνως τὸν καιρὸν τῆς »ἐπισκοπῆς σου. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς »πωλοῦντας λέγων αὐτοῖς· Γέγραπται· Καὶ ἔσται ὁ οἰκος μου οἶκος προσευχῆς, ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν«. ### English translation (Claude) But you have made it a den of robbers.” And Luke: “And when he drew near and saw the city, he wept over it, saying, If you had known on this day, even you, the things that make for peace! But now they are hidden from your eyes. For the days will come upon you when [your enemies] will encircle you and hem you in on every side, and dash you and your children to the ground, and they will not leave one stone upon another in you, because you did not know the time of your visitation. And entering the temple he began to drive out those who sold, saying to them, It is written, And my house shall be a house of prayer, but you have made it a den of robbers.” ### Scripture references - Mark 11:17: quotation, high confidence - Luke 19:41–46: quotation, high confidence ### Translation notes - The quotations are Mark 11:17 and Luke 19:41–46. ### Citation (SBL) Origen, Comm. Jo. 10.122 (Preuschen 4:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-122). ## Commentary on John 10.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-123 - Source: Preuschen 4:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John places a similar cleansing during a different, earlier visit to Jerusalem. ### Greek text Ἔτι δὲ καὶ τοῦτο παρατηρητέον ὅτι τοῖς εἰρημένοις παρὰ τοῖς τρισὶν ἐπὶ τῇ εἰς Ἱεροσόλυμα ἀνόδῳ τοῦ κυρίου, καθʼ ἥν ταῦτα πεποίηκεν ἐν τῷ ἱερῷ, τὰ παραπλήσια ἀνέγραψεν ὁ Ἰωάννης μετὰ πολλὰ γεγονέναι τὰ ἑτέραν αὐτοῦ παρὰ <ταύ>την ἐπιδημίαν τοῖς Ἱεροσολύμοις. ### English translation (Claude) This too must be observed: John recorded things similar to what the three say about the Lord's going up to Jerusalem, during which he did these things in the temple, as happening many events earlier, in another visit of his to Jerusalem besides that one. ### Translation notes - The syllables in angle brackets are the modern editor's supplement. ### Citation (SBL) Origen, Comm. Jo. 10.123 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-123). ## Commentary on John 10.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-124 - Source: Preuschen 4:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's account of the entry into Jerusalem on a donkey and colt. ### Greek text οὕτω δὲ κατανοητέον τὰ εἰρημένα, κοὶ πρῶτόν γε τὰ Ματθαίῳ λεγόμενα· »Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα καὶ ἠλθεν εἰς » Βηθσφαγῆ πρὸς τὸ ὅρος τῶν ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητάς, λέγων αὐτοῖς· Πορεύεσθε εἰς τὴν κόμην τὴν κατέναντι »ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετʼ αὐτῆς· »λύσαντες ἀγάγετέ μοι. καὶ ἐάν τις ὑμῖν εἴπῃ· Τί † ποιεῖτε; ἐρεῖτε ὅτι Ὁ »κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστέλλει αὐτούς. τοῦτο δὲ »γέγονεν ἕνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος· Εἴπατε »τῇ θυγατρὶ Σιών· Ἰδοὺ ὁ βασιλεύς σου ἔρχεται πραΰς καὶ ἐπιβεβηκὼς »ἐπὶ ὄνον καὶ πῶλον ὑποζυγίου. πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς προσέταξεν αὐτοῖς ὁ Ἰησοῦς, ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπʼ αὐτῶν τὰ ἱμάτια αὐτῶν, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ »ὁδῷ. * * * οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ ἀκολουθοῦντες ἔχρα- »ξαν· Ὡσαννὰ τῷ υἱῷ Δαβίδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυ- »ρίου· Ὡσαννὰ έν τοῖς ὐψίστοις«. ### English translation (Claude) The passages must be considered thus, and first what Matthew says: “And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, Go into the village opposite you, and at once you will find a donkey tied and a colt with her; untie them and bring them to me. And if anyone says anything to you, you shall say, The Lord has need of them, and he will send them at once. This took place to fulfill what was spoken by the prophet, saying, Say to the daughter of Zion, Behold, your king comes to you, gentle and mounted on a donkey and on a colt, the foal of a beast of burden. The disciples went and did as Jesus had directed them; they brought the donkey and the colt and put their garments on them, and he sat on them. And most of the crowd spread their own garments on the road … And the crowds that went before him and that followed cried out, Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” ### Scripture references - Matt 21:1–9: quotation, high confidence - Zech 9:9: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence ### Translation notes - The quotation is Matt 21:1–9, citing Zech 9:9 and Ps 118:26 (117:26 LXX); a few words are lost in the digital text ("…"). ### Citation (SBL) Origen, Comm. Jo. 10.124 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-124). ## Commentary on John 10.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-125 - Source: Preuschen 4:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then follows the passage already quoted. ### Greek text ἑξῆς δὲ τούτων έστίν· »Καὶ εἰσελ- »θόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις«· ἅτινα παρεθέμεθα ἐν τοῖς πρὸ τούτων. ### English translation (Claude) Next after these comes: “And when he entered Jerusalem, the whole city was stirred”; which we set out earlier. ### Scripture references - Matt 21:10: quotation, high confidence ### Translation notes - The quotation is Matt 21:10. ### Citation (SBL) Origen, Comm. Jo. 10.125 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-125). ## Commentary on John 10.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-126 - Source: Preuschen 4:192–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of the entry, the withered fig tree, and the temple cleansing. ### Greek text δεύτερα δὲ τὰ Μάρκου· Καὶ ὅτε ἐγγί »ζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγῆ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν »ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς Ὑπά »γετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι »εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν ὐδεὶς οὔπω ἀνθρώπων ἐκά »θισδεν· λύσατε αὐτὸν καὶ φέρετε. καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀπο- »στέλλει ὧδε. καὶ ἀπῆλθον καὶ εὑρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. καί τινες τῶν ἐκεῖ ἐστῶ- »των ἔλεγον αὐτοῖςʼ Τί ποιεῖτε λύοντες τὸν πῶλον; οἱ δὲ εἶπαν αὐ »τοῖς καθὼς εἶπεν Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. καὶ φέρουσι τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν. » ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν ἔστρωσαν εἰς τὴν ὀδόν. καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον· Ὡσαννá· εὐλογη »μένος ὁ ἐρχόμενος ἐν όνόματι κυρίου· εὐλογημένη ἡ ἐρχομένη ἡ] βα- »σιλεία τοῦ πατρὸς ἡμῶν Δαβίδ· ὡσαννὰ ἐν τοῖς ὑφίστοις. »εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα »ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν‘. εἶτα μετὰ τὴν τῆς ξηραινομένης συκῆς οἰκονομίαν »Ἔρχονται εἰς Ἱεροσό »λυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας« καὶ τὰ ἑξῆς * * τῷ Λουκᾶ τοῦτον τὸν τρόπον· ### English translation (Claude) Second, what Mark says: “And when they draw near to Jerusalem, to Bethphage and Bethany, to the Mount of Olives, he sends two of his disciples and says to them, Go into the village opposite you, and at once as you enter it you will find a colt tied, on which no one has ever sat; untie it and bring it. And if anyone says to you, Why are you doing this? say, The Lord has need of it, and will send it back here at once. And they went away and found a colt tied at a door outside in the street, and they untie it. And some of those standing there said to them, What are you doing, untying the colt? And they told them what Jesus had said, and they let them go. And they bring the colt to Jesus and throw their garments on it. And others, having cut leafy branches from the fields, spread them on the road. And those who went before and those who followed cried out, Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest! [And] he entered Jerusalem, into the temple; and having looked around at everything, as the hour was already late, he went out to Bethany with the twelve. And on the next day, when they came out from Bethany, he was hungry.” Then after the dispensation of the withered fig tree: “They come to Jerusalem. And entering the temple he began to drive out those who sold,” and what follows. … in Luke in this way: ### Scripture references - Mark 11:1–12: quotation, high confidence - Mark 11:15: quotation, high confidence - Mark 11:20: allusion, high confidence ### Translation notes - The quotations are Mark 11:1–12 and 11:15; a few words are lost before the reference to Luke. ### Citation (SBL) Origen, Comm. Jo. 10.126 (Preuschen 4:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-126). ## Commentary on John 10.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-127 - Source: Preuschen 4:193–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's account of the entry into Jerusalem. ### Greek text » Καὶ ἐγένετο ὡς ἤγγισεν »εἰς Βηθφαγῆ καὶ Βηθανίαν πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιών, »ἀπέστειλεν δύο τῶν μαθητῶν λέγων· Ὑπάγετε εἰς τὴν κατέναντι »κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, λύσαντες αὐτὸν ἀγάγετε. καὶ ἐάν τις »ὑμᾶς ἐρωτᾷ· Διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι Ὁ κύριος αὐτοῦ χρείαν »ἔχει. ἀπιόντες δὲ οἱ μαθηταὶ εὗρον ὡς εἶπεν αὐτοῖς. λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον; οἱ δὲ εἶπαν ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. καὶ ἤγαγον »αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν »πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· πορευομένου δὲ αὐτοῦ ὑπεστρών »νυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῷ. ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς »τῇ καταβάσει τοῦ ὄρους τῶν ἐλαιῶν ἤρξατο ἀπαντᾶν πλῆθος τῶν »μαθητῶν χαίροντες καὶ αἰνοῦντες τὸν θεὸν φωνῇ μεγάλῃ περὶ πα- »σῶν ὡνδ εἶδον δυνάμεως, λέγοντες· Εὐλογημένος ὁ βασιλεὺς ἐν ὀνό »ματι κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις. καί τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν· Διδάσκαλε, ἐπιτί »μησον τοῖς μαθηταῖς σου. καὶ ἀποκριθεὶς εἶπεν· Λέγω ὑμῖν ὅτι ἐὰν »οὑτοι σιωπήσωσιν, οἱ λίθοι κεκράξονται. καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν‘ καὶ τὰ ἑξῆς, ἅπερ παρεθέμεθα. ### English translation (Claude) “And it came about, when he drew near to Bethphage and Bethany, at the mount called Olivet, he sent two of the disciples, saying, Go into the village opposite, where on entering you will find a colt tied, on which no one has ever yet sat; untie it and bring it. And if anyone asks you, Why are you untying it? you shall say this: The Lord has need of it. So those who were sent went away and found it as he had told them. And as they were untying the colt, its owners said to them, Why are you untying the colt? And they said, The Lord has need of it. And they brought it to Jesus, and throwing their garments on the colt, they set Jesus on it. And as he went, they spread their garments on the road. And as he was drawing near, already at the descent of the Mount of Olives, the whole multitude of the disciples began to meet him, rejoicing and praising God with a loud voice for all the mighty works they had seen, saying, Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! And some of the Pharisees in the crowd said to him, Teacher, rebuke your disciples. And he answered and said, I tell you, if these are silent, the stones will cry out. And when he drew near, seeing the city he wept over it,” and what follows, which we have set out. ### Scripture references - Luke 19:29–41: quotation, high confidence ### Translation notes - The quotation is Luke 19:29–41. ### Citation (SBL) Origen, Comm. Jo. 10.127 (Preuschen 4:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-127). ## Commentary on John 10.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-128 - Source: Preuschen 4:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John tells of the entry into Jerusalem at a later visit, after the supper at Bethany. ### Greek text μέντοι γε Ἰωάννης μετὰ πλεῖστα ὅσα τοῦ »Καὶ ἀνέβη »εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας »[τοὺς] βόας καὶ πρόβατα» ἑτέραν διηγούμενος ἄνοδον τοῦ κυρίου εἰς Ἱεροσόλυμα, ταῦτά φησι μετὰ τὸ πρὸ ἕξ ἡμερῶν τοῦ πάσχα ἐν Βηθανίᾳ δεῖπνον, έν ᾧ ἡ Μάρθα διηκόνει καὶ ὁ Λάςαρος ἀνέκειτο· »Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι »ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα, ἔλαβον τὰ βαία τῶν φοινίκων καὶ »ἐξῆλθον εἰς ἀπάντησιν αὐτῷ, καὶ ἔκραζον· Ὡσαννά· εὐλογημένος έν »ὀνόματι κυρίου ὁ βασιλεὺς τοῦ Ἰσραήλ. εὑρὼν δὲ ὁ Ἰησοῦς όνάριον »ἐκάθισεν ἐπʼ αὐτό, καθώς ἐστι γεγραμμένον· Μὴ φοβοῦ, θυγάτηρ »Σιών· ἰδου ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου«. ### English translation (Claude) John, however, after very many events following “And Jesus went up to Jerusalem, and found in the temple those selling oxen and sheep,” narrating another going up of the Lord to Jerusalem, says this after the supper in Bethany six days before the Passover, at which Martha served and Lazarus reclined: “The next day a great crowd that had come to the feast, hearing that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet him, and cried out, Hosanna! Blessed in the name of the Lord is the King of Israel! And Jesus, finding a young donkey, sat on it, as it is written, Fear not, daughter of Zion; behold, your king comes, sitting on a donkey's colt.” ### Scripture references - John 2:13–14: quotation, high confidence - John 12:1–2: allusion, high confidence - John 12:12–15: quotation, high confidence ### Translation notes - The quotations are John 2:13–14 and 12:12–15; the allusion is John 12:1–2. ### Citation (SBL) Origen, Comm. Jo. 10.128 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-128). ## Commentary on John 10.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-129 - Source: Preuschen 4:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three Gospels put these events in one visit; John spreads them over two, separated by much else. ### Greek text Ταῦτα δὲ νομίζω, εἰ καὶ ἐπιπλεῖον τῆς λεξεως παρείμην τῶν εὐαγγελιστῶν, ἀναγκαίως πεποιηκέναι ὑπὲρ τοῦ παραστῆσαι τὴν κατὰ τὸ ῥητὸν διαφωνίαν· τῶν μὲν τριῶν ἐν μιᾷ τῇ ἀυτῇ εἰς Ἱεροσόλυμα ἐπιδημίᾳ τοῦ κυρίου λεγόντων τὰ νομιζόμενα παρὰ τοῖς πολλοῖς τὰ αὐτὰ εἶναι καὶ τῷ Ἰωάννῃ γεγραμμένα· τοῦ δὲ Ἰωάννου ἐν δυσὶν ὑπὸ πολλῶν πράξεων διϊσταμέναις μεταξὺ δηλουμένων καὶ εἰς διαφόρους τόπους ἐπιδημιῶν τοῦ κυρίου εἰς Ἱεροσόλυμα ἀνόδοις ἀπαγγέλλοντος γεγονέναι τὰ ἐκκείμενα. ### English translation (Claude) I think that I have done this necessarily, even if I have set out more of the evangelists' wording, in order to show the discord in the letter: the three speak, in one and the same visit of the Lord to Jerusalem, of what most think is the same as what John wrote; but John reports that the events set out happened in two goings up of the Lord to Jerusalem, separated by many deeds in between and by visits to different places. ### Citation (SBL) Origen, Comm. Jo. 10.129 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-129). ## Commentary on John 10.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-130 - Source: Preuschen 4:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen holds that literal reading alone cannot reconcile these accounts, and invites reasoned rebuttal. ### Greek text ἐγὼ μὲν οὖν ὑπολαμβάνω ἀδύνατον εἶναι τοῖς μηδὲν πέρα τῆς ἱστορίας ἐν τούτοις ἐκδεχομένοις παραστῆσαι τὴν δοκοῦσαν διαφωνίαν σύμφωνον ὑπάρχειν. εἰ δὲ τις οἴεται μὴ ὑγιῶς ἡμᾶς ἐπειληφέναι, συνετῶς ἀντιγραψάτω τῇ τοιαύτῃ ἡμῶν ἀποφάσει. ### English translation (Claude) I, then, suppose it impossible for those who accept nothing beyond the history in these matters to show that the apparent discord is in harmony. And if anyone thinks we have not understood soundly, let him write a reasoned reply to this verdict of ours. ### Citation (SBL) Origen, Comm. Jo. 10.130 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-130). ## Commentary on John 10.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-131 - Source: Preuschen 4:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Praying for insight, Origen begins with John: Jerusalem, the great King's city, is built on a height to which the tribes go up. ### Greek text Τὰ δὲ κινοῦντα ἡμᾶς εἰς τὴν περὶ τούτων συμφωνίαν, αἰτήσαντες τὸν διδόντα παντὶ τῷ αἰτοῦντι καὶ ὀξέως ζητεῖν ἀγωνιζομένῳ, κρούοντές τε ὑπὲρ τοῦ ἀνοιχθῆναι ἡμῖν ταῖς τῆς γνώσεως κλειοὶν τὰ κεκρυμμένα τῆς γραφῆς, τὸν αὐτὸν κατὰ τὴν διδομένην ἡμῖν δύναμιν ἐκθησόμεθα τρόπον. καὶ πρῶτόν γε ἴδωμεν τὴν τοῦ Ἰωάννου λέξιν ἀρχομένην ἀπὸ τοῦ »Καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ »Ἰησοῦς«. Ἱεροσόλυμα τοίνυν ἐστίν, ὡς αὐτὸς ἐν τῷ κατὰ Ματθαῖον διδάσκει ὁ κύριος, »τοῦ μεγάλου βασιλέως πόλις«, οὐκ έν κοιλάδι ἢ κάτω που κειμένη, ἀλλʼ ἐν ὑψηλῷ ὄρει ᾠκοδομημένη, καὶ » Ὄρη κύκλῳ »αὐτῆς«,«ἧς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό«· καὶ »Ἐκεῖ ἀνέβησαν αἰ φυλαὶ κυρίου, μαρτύριον τῷ Ἰσραήλ«. ### English translation (Claude) What moves us toward the harmony of these things we shall set out, as far as the power given us allows, having asked him who gives to everyone who asks and who strives keenly in seeking, and knocking so that the hidden things of Scripture may be opened to us with the keys of knowledge. And first let us look at John's wording, which begins from “And Jesus went up to Jerusalem.” Jerusalem, then, is, as the Lord himself teaches in Matthew, “the city of the great King,” not lying in a valley or somewhere below, but built on a high mountain, with “mountains around it,” “whose sharing is together”; and “there the tribes of the Lord went up, a testimony to Israel.” ### Scripture references - Matt 7:7–8: allusion, high confidence - Luke 11:52: allusion, medium confidence - John 2:13: quotation, high confidence - Matt 5:35: quotation, high confidence - Ps 125:2 (124:2 LXX): quotation, high confidence - Ps 122:3–4 (121:3-Ps LXX): quotation, high confidence ### Translation notes - The leaked chapter numeral ("XXIII") is removed. The quotations are John 2:13, Matt 5:35, Ps 125:2 (124:2 LXX), and Ps 122:3–4 (121:3–4 LXX); the allusions are Matt 7:7–8 and Luke 11:52. ### Citation (SBL) Origen, Comm. Jo. 10.131 (Preuschen 4:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-131). ## Commentary on John 10.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-132 - Source: Preuschen 4:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem is the soul gifted for spiritual insight; even such a soul can sin and, unless it repents, become a citizen of foreign cities. ### Greek text καλεῖται δὲ καὶ ἡ πόλις αὕτη καὶ] Ἱερουσαλήμ, εἰς ἣν οὐδεὶς τῶν ἐπὶ γῆς ἀναβαίνει οὐδὲ εἰσέρχεται· καὶ πᾶσά γε ἡ φυσικὸν ἔχουσα δίαρμα ψυχὴ καὶ ὀξύτητα νοητῶν διορατικὴν ταύτης τῆς πόλεως πολῖτις ὑπάρχει. καὶ δυνατὸν ἐν ἁμαρτίᾳ εἶναι καὶ τὸν Ἱεροσολυμίτην· δυνατὸν γὰρ καὶ τοὺς εὐφυεστάτους ἁμαρτάνειν, εἰ μὴ ἐπιστρέψαιεν μετὰ τὴν ἁμαρτίαν τάχιον ἀπολοῦντας τὴν εὐφυίαν, καὶ μίαν τῶν ἀλλοτρίων τῆς Ἰουδαίας πόλεων οὐ μόνον παροικήσοντας ἀλλὰ καὶ ἐγγραφησομένους. ### English translation (Claude) And this city is also called Jerusalem, to which no one on earth goes up or enters; and every soul that has a natural elevation and a sharpness that discerns intelligible things is a citizen of this city. And even the Jerusalemite can be in sin; for even the most gifted can sin, and unless they turn back quickly after sinning, they will lose their giftedness and not only sojourn in, but even be enrolled in, one of the cities foreign to Judea. ### Citation (SBL) Origen, Comm. Jo. 10.132 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-132). ## Commentary on John 10.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-133 - Source: Preuschen 4:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus finds in the temple, that is, in the church or its teaching, people making the Father's house a place of trade. ### Greek text ἀναβαίνει <οὖν> εἰς Ἱεροσόλυμα Ἰησοῦς μετὰ τὸ βοηθῆσαι τοῖς ἐν Κανᾷ τῆς Γαλιλαίας καὶ εἰς τὴν Καφαρναοὺμ καταβεβηκέναι, ἵνα ποιήσῃ ἐν τοῖς Ἱεροσολύμοις τὰ γεγραμμένα. εὗρεν γοῦν ἐν τῷ ἱερῷ, ὅπερ καὶ οἶκος τοῦ πατρὸς εἶναι λέγεται τοῦ σωτῆρος τουτέστιν ἐν τῇ ἐκκλησίᾳ ἢ ἐν τῇ ἀπαγγελίᾳ τοῦ ἐκκλησιαστικοῦ καὶ ὑγιαίνοντος λόγου τινὰς τὸν οἶκον τοῦ πατρὸς ἐμπορίου ποιοῦντας οἶκον. ### English translation (Claude) Jesus [then] goes up to Jerusalem after helping those in Cana of Galilee and going down to Capernaum, in order to do in Jerusalem what is written. At any rate he found in the temple, which is also said to be the house of the Savior's Father, that is, in the church or in the proclamation of the church's sound teaching, some making the Father's house a house of trade. ### Scripture references - John 2:16: allusion, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. ### Citation (SBL) Origen, Comm. Jo. 10.133 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-133). ## Commentary on John 10.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-134 - Source: Preuschen 4:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are always money-changers in the church who need Christ's whip. ### Greek text καὶ ἀεί τινας εὑρίσκει ὁ Ἰησοῦς ἐν τῷ ἱερῷ. πότε γὰρ ἐν τῇ ὀνομαζομένῃ ἐκκλησίᾳ, ἥτις ἐστὶν οἶκος »θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα »τῆς ἀληθείας«, οὐκ εἰσίν τινες κερματισταὶ καθήμενοι, δεόμενοι πληγῶν ἐκ τοῦ ὑπὸ Ἰησοῦ πεποιημένου φραγελλίου ἐκ σχοινίων, καὶ χρῄζοντες κολλυβισταὶ τοῦ ἐκχεῖται αὐτῶν τὰ κέρματα ἀνατρέπεσθαί τε αὐτῶν τὰς τραπέζας; ### English translation (Claude) And Jesus always finds some in the temple. For when, in what is called the church, which is the house “of the living God, the pillar and bulwark of the truth,” are there not some money-changers sitting, needing blows from the whip of cords made by Jesus, and money-changers needing their coins poured out and their tables overturned? ### Scripture references - 1 Tim 3:15: quotation, high confidence ### Translation notes - The quotation is 1 Tim 3:15. ### Citation (SBL) Origen, Comm. Jo. 10.134 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-134). ## Commentary on John 10.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-135 - Source: Preuschen 4:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some sell off the oxen of labor for God's kingdom, and some prefer money to the sheep that clothe them. ### Greek text πότε δὲ οὐκ εἰσὶν οἱ ἀποδιδόμενοι ἐμπορικῶς οὓς ἐχρῆν τηρεῖν ἐπʼ ἄροτρον βοῦς, ἵνα βαλόντες ἐπʼ αὐτὸ τὰς χεῖρας καὶ μὴ στρεφόμενοι εἰς τά ὀπίσω γένωνται τῇ τοῦ θεοῦ βασιλείᾳ αὔθετοι; πότε δὲ οὐκ εἰσὶν οἱ προτιμῶντες τὸν τῆς ἀδικίας μαμωνᾶν τῶν τὴν ὕλην τοῦ κοσμεῖσθαι αὐτοῖς παρεχόντων προβάτων; ### English translation (Claude) And when are there not those who sell for trade the oxen they ought to keep for the plough, so that, putting their hands to it and not turning back, they might become fit for the kingdom of God? And when are there not those who prefer the mammon of unrighteousness to the sheep that provide them with the material for their adornment? ### Scripture references - Luke 9:62: allusion, high confidence - Luke 16:9: allusion, high confidence ### Translation notes - The allusions are Luke 9:62 and Luke 16:9. ### Citation (SBL) Origen, Comm. Jo. 10.135 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-135). ## Commentary on John 10.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-136 - Source: Preuschen 4:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many sell out the guileless “doves” for miserable profit. ### Greek text ἀεὶ δὲ πολλοί εἰσιν καὶ οἱ τοῦ ἀδόλου καὶ ἀκεραίου ἐστερημένου τε πάσης πικρότητος καὶ χολῆς καταφρονοῦντες καὶ ταλαιπώρου κέρδους ἕνεκεν προδιδόντες τὴν τῶν τροπικώτερον λεγομένων περιστερῶν ἐπιμέλειαν. ### English translation (Claude) And there are always many who despise what is guileless and pure and free of all bitterness and gall, and for the sake of wretched gain betray the care of what are figuratively called doves. ### Scripture references - Matt 10:16: allusion, medium confidence ### Translation notes - The allusion is Matt 10:16. ### Citation (SBL) Origen, Comm. Jo. 10.136 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-136). ## Commentary on John 10.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-137 - Source: Preuschen 4:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ drives out the traders from the soul, overturning the tables of the love of money. ### Greek text ἐπὰν οὖν εὕρῃ ὁ σωτὴρ ἐν τῷ ἱερῷ, οἴκῳ τοῦ πατρός, τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστεράς, καὶ τοὺς κερματιστὰς καθημένους, ἐξελαύνει αὐτοὺς χρησάμενος τῷ ἐκ σχοινίων ὑπʼ αὐτοῦ πεποιημένῳ φραγελλίῳ, ἅμα τοῖς ἐμπορικοῖς προβάτοις καὶ βουσὶν αὐ τῶν, καὶ ἐκχεῖ ὡς μὴ ἄξια τοῦ συνέχεσθαι τὰ κέρματα, δεικνὺς αὐτῶν τὸ ἄχρηστον· ἀνατρέπει τε τὰς ἐν ταῖς ψυχαῖς τῶν φιλαργύρων τραπέζας, λέγων καὶ τοῖς τὰς περιστερὰς πωλοῦσιν· »Ἄρατε ταῦτά »ἐντεῦθεν«, ἵνα μηκέτι ἐν τῷ ἱερῷ τοῦ θεοῦ ἐμπορεύωνται. ### English translation (Claude) When, then, the Savior finds in the temple, the Father's house, those selling oxen and sheep and doves, and the money-changers sitting, he drives them out with the whip of cords he has made, together with their sheep and oxen for trade, and pours out the coins as not worth keeping, showing their uselessness; and he overturns the tables in the souls of the lovers of money, saying also to those who sell doves, “Take these things away from here,” so that they may no longer trade in the temple of God. ### Scripture references - John 2:15–16: quotation, high confidence ### Translation notes - The quotation is John 2:16. ### Citation (SBL) Origen, Comm. Jo. 10.137 (Preuschen 4:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-137). ## Commentary on John 10.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-138 - Source: Preuschen 4:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cleansing was also a sign that the temple sacrifices and literal law-keeping were coming to an end. ### Greek text Οἶμαι δὲ ἔτι καὶ σημεῖον πεποιηκέναι αὐτὸν διὰ τῶν εἰρημένων βαθύτερον, ὥστε σύμβολον ἡμᾶς νοεῖν γεγ ονέναι ταῦτα τοῦ μηκέτι μέλλειν τὴν περὶ τὸ ἱερὸν ἐκεῖνο λατρείαν ὑπὸ τῶν ἱερέων κατὰ τὰς αἰσθητὰς θυσίας ἐπιτελεῖσθαι, μηδὲ τὸν νόμον τηρεῖσθαι κἂν ὡς ἐβούλοντο οἱ σωματικοὶ Ἰουδαῖοι, δύνασθαι ἔτι. ### English translation (Claude) I think he also did a deeper sign by these acts, so that we should understand them as a symbol that the worship at that temple would no longer be performed by the priests through sensible sacrifices, and that the law could no longer be kept, even as the bodily Jews wished. ### Citation (SBL) Origen, Comm. Jo. 10.138 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-138). ## Commentary on John 10.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-139 - Source: Preuschen 4:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Jesus drove out the animals, Jewish sacrifice did not long continue. ### Greek text ἅπαξ Ἰησοῦ γὰρ ἐκβάλλοντος τοὺς βόας καὶ τὰ πρόβατα καὶ κελεύοντος ἐκεῖθεν αἴρεσθαι τὰς περιστεράς, οὐκέτι δὴ βόες καὶ πρόβατα καὶ περιστεραὶ ἐπὶ πολὺ θύεσθαι κατὰ τὰ Ἰουδαίων ἔθη ἔμελλον. ### English translation (Claude) For once Jesus had driven out the oxen and sheep and commanded the doves to be taken away from there, oxen and sheep and doves were no longer going to be sacrificed for long according to the customs of the Jews. ### Citation (SBL) Origen, Comm. Jo. 10.139 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-139). ## Commentary on John 10.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-140 - Source: Preuschen 4:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spilled coins signify the end of the letter of the law, as the kingdom passes to the believing nations. ### Greek text καὶ εἰκὸς δὲ ἐστὶ τὰ νομίσματα τῶν σωματικῶν νομισμάτων καὶ μὴ τοῦ θεοῦ ἐχόντων τοὺς χαρακτῆρας τύπους τυγχάνοντα ἐκκεχύσθαι, ἐπεὶ ἡ σεμνὴ εἶναι δοκοῦσα κατὰ τὸ ἀποκτεῖνον γράμμα νομοθεσία Ἰησοῦ ἐληλυθότος καὶ ταῖς κατὰ τοῦ λαοῦ μάστιξιν χρησαμένου διαλύεσθαι καὶ ἐκχεῖσθαι ἔμελλεν, μεθισταμένης τῆς ἐπισκοπῆς ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν πιστεύοντας εἰς θεὸν διὰ Χριστοῦ [πιστεύοντας], καὶ αἰρομένης ἀπʼ ἐκείνων τῆς βασιλείας τοῦ θεοῦ, διδομένης τε [ἐν] ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. ### English translation (Claude) And it is likely that the coins, being types of bodily coins that bear the stamps not of God, were poured out, since the legislation that seemed venerable according to the letter that kills was to be dissolved and poured out when Jesus had come and used scourges against the people, the oversight passing to those from the nations who believe in God through Christ, and the kingdom of God being taken from them and given to a nation producing its fruits. ### Scripture references - 2 Cor 3:6: allusion, high confidence - Matt 21:43: allusion, high confidence ### Translation notes - The words in square brackets are the modern editor's deletions. The allusions are 2 Cor 3:6 and Matt 21:43. ### Citation (SBL) Origen, Comm. Jo. 10.140 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-140). ## Commentary on John 10.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-141 - Source: Preuschen 4:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is a temple; Jesus drives out its earthly and foolish impulses with the whip of reasoned teaching so that it may truly serve God. ### Greek text δύναται δὲ καὶ φύσει ἱερὸν εἶναι ἡ εὐφυὴς ἐν λόγῳ ψυχὴ διὰ τὸν συμπεφυκότα λόγον ἀνωτέρω τυγχά- νουσα τοῦ σώματος, εἰς ἥ ἀπὸ τῆς Καφαρναοὺμ κάτω που κειμένης ταπεινότερον ἀναβαίνει ὁ Ἰησοῦς, ἐν ᾖ εὑρίσκεται τὰ πρὸ τῆς ἀπὸ Ἰησοῦ παιδεύσεως γήϊνα καὶ ἀνόητα καὶ χαλεπὰ κινήματα, καὶ τὰ νομιζόμενα μὲν οὐκ ὄντα δὲ καλά, ἅπερ τῷ πεπλεγμένῳ ἐξ ἀπο- δεικτικῶν καὶ ἐλεγκτικῶν δογμάτων λόγῳ ἀπελαύνεται ὑπὸ τοῦ Ἰησοῦ, ἵνα μηκέτι ὁ τοῦ πατρὸς αὐτοῦ οἶκος οἶκος ἐμπορίου ᾖ, ἀλλὰ ἀπολάβῃ τὴν κατὰ τοὺς οὐρανίους καὶ πνευματικοὺς νόμους ἐπιτε- λουμένην ὑπὲρ σωτηρίας αὐτῆς τε καὶ πλειόνων θεραπείαν τοῦ θεοῦ. ### English translation (Claude) And the soul gifted in reason can also be by nature a temple, because of the reason born with it, standing higher than the body; to it Jesus goes up from Capernaum, which lies somewhere below, more humbly; in it are found, before the teaching of Jesus, earthly, foolish, and harsh movements, and things thought to be good but not so. These are driven out by Jesus with the Word woven of demonstrative and refuting doctrines, so that his Father's house may no longer be a house of trade, but may receive the service of God performed according to the heavenly and spiritual laws for its own salvation and that of many. ### Scripture references - John 2:15–16: allusion, high confidence ### Translation notes - The allusion is John 2:15–16. ### Citation (SBL) Origen, Comm. Jo. 10.141 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-141). ## Commentary on John 10.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-142 - Source: Preuschen 4:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oxen stand for earthly things, sheep for folly, doves for flighty thoughts, coins for false goods. ### Greek text σύμβολον δὲ τῶν μὲν γηΐνων ὁ βοῦς, γεωπόνος γάρ· τῶν δὲ ἀνοήτων καὶ κτηνωδῶν τὸ πρόβατον, ἐπειδὴ τὸ ζῷον ἀνδραποδῶδες παρὰ πολλὰ τῶν ἀλόγων ἐστίν· τῶν δὲ κούφων καὶ εὐριπίστων λογισμῶν ἡ περιστερά· τῶν δὲ νομιζομένων καλῶν τὰ κέρματα. ### English translation (Claude) The ox is a symbol of earthly things, for it tills the earth; the sheep of foolish and brutish things, since the animal is more slavish than many irrational creatures; the dove of light and unstable thoughts; the coins of things thought to be good. ### Citation (SBL) Origen, Comm. Jo. 10.142 (Preuschen 4:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-142). ## Commentary on John 10.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-143 - Source: Preuschen 4:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The clean animals are used because the story must be historically plausible; unclean animals could not be in the temple. ### Greek text Ἐὰν δέ τις προσκόπτῃ τῇ τοιαύτῃ ἀποδόσει διὰ τὸ καθαρὰ εἶναι τὰ παραληφθέντα εἰς τὴν γραφὴν ζῷα, λεκτέον ὅτι ἀπίθανος ἂν ἦν ἡ γραφή κατὰ τὴν ἐνδεχομένην ἱστορίαν γεγονέναι ἀπαγγελλομένη· ἐν τῷ ναῷ γὰρ τοῦ θεοῦ οὐχ οἶόν τε ἦν ἀπαγγέλλεσθαι γεγονέναι ἑτέρων παρὰ τὰ καθαρὰ ζῴων ἀγέλης εἴσοδον, καὶ εἰς ἐμπορίαν ἄλλων παρὰ τὰ θυόμενα. ### English translation (Claude) If anyone stumbles at this explanation because the animals taken into Scripture are clean, we must say that Scripture would have been unconvincing in reporting as having happened something beyond what could plausibly happen historically. For in the temple of God it could not be reported that a herd of animals other than clean ones had entered, nor for trade of others than those sacrificed. ### Citation (SBL) Origen, Comm. Jo. 10.143 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-143). ## Commentary on John 10.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-144 - Source: Preuschen 4:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelist drew on the real practice of traders in the outer court at feasts. ### Greek text διόπερ τῷ ὑπὸ τῶν ἐμπόρων κατὰ τοὺς τῶν Ἰουδαϊκῶν ἑορτῶν χρόνους γινομένῳ, ἐπεισαγόντων τῷ ἐξωτέρω̣ περιβόλῳ τοῦ ναοῦ ταῦτα τὰ ζῷα, ἐχρήσατο ὁ εὐαγγελιστής, ὡς οἶμαι, καὶ γεγενημένῳ συγχρησάμενος πράγματι. ### English translation (Claude) Therefore the evangelist, I think, made use of what the traders did at the times of the Jewish feasts, bringing these animals into the outer court of the temple, using also an actual event. ### Citation (SBL) Origen, Comm. Jo. 10.144 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-144). ## Commentary on John 10.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-145 - Source: Preuschen 4:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, could a carpenter's son have driven out so many traders without being accused of violence? ### Greek text καίτοιγε ᾧ μέλει τῆς ἀκριβεστέρας ἐξετάσεως ἐπισκοπήσει εἰ κατὰ τὸ ἐν τῷ βίῳ τούτῳ ἀξίωμα τοῦ Ἰησοῦ ἠν, νομιζομένου υἱοῦ εἶναι τέκτονος, τὸ τηλικοῦτο ποιῆσαι θαρρῆσαι ὥστε ἐξελάσαι πλῆθος ἐμπόρων, ἐπὶ τὴν ἑορτὴν ἀνεληλυθότων τοσούτῳ ἀποδίδοσθαι λαῷ πρόβατα τυθησόμενα κατʼ οἴκους πατριῶν αὐτῶν, ἐν πλειόνων μυριάδων ἀριθμῷ τυγχάνοντα, καὶ βοῦς τοῖς πλουσιωτέροις καὶ τηλικαῦτα εὐξαμένοις πραθησομένους, περιστεράς τε, ἅστινας πολλοὶ ὡς ἐν πανηγύρει εὐωχηθησόμενοι ὠνοῦντο ἄν· τῶν τε τραπεςιτῶν * * * μὴ ὕβρεως κατηγορῆσαι τοῦ Ἰησοῦ ἐκχεόμενα ἰδόντων τὰ χρήματα καὶ ἀνατρεπομένας τὰς τραπέζας. ### English translation (Claude) Yet one who cares for more exact examination will consider whether it was in keeping with Jesus' standing in this life, reputed to be a carpenter's son, to dare so great a thing as to drive out a multitude of traders who had come up to the feast to sell to so great a people sheep to be sacrificed according to their fathers' houses, amounting to many myriads, and oxen to be sold to the richer and to those who had vowed such offerings, and doves, which many would have bought for feasting as at a festival; and whether the money-changers … would not accuse Jesus of outrage when they saw their money poured out and their tables overturned. ### Scripture references - Matt 13:55: allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The allusion is Matt 13:55. ### Citation (SBL) Origen, Comm. Jo. 10.145 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-145). ## Commentary on John 10.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-146 - Source: Preuschen 4:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone whipped by an obscure man would have resisted with help from the crowd. ### Greek text τίς δὲ τῷ ἐκ σχοινίων φραγελλίῳ ὑπὸ τοῦ νομιζομένου παρʼ αὐτοῖς εὐτελοῦς τυπτόμενος καὶ ἀπελαυνόμενος οὐκ ἂν ἐπιλαβόμενος κατεβόησεν καὶ ἐκ χειρὸς τὴν δίκην ἐποιήσατο, καὶ ταῦτα τοσοῦτο πλῆθος τῶν συνυβρίζεσθαι δοξάντων συνεργοῦν κατὰ τοῦ Ἰησοῦ ἔχων; ### English translation (Claude) And who, struck and driven out with a whip of cords by one thought cheap among them, would not have seized him and shouted out and taken justice into his own hands, especially having so great a multitude of those who seemed insulted along with him, ready to help against Jesus? ### Citation (SBL) Origen, Comm. Jo. 10.146 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-146). ## Commentary on John 10.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-147 - Source: Preuschen 4:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, Jesus making a whip might seem rash and disorderly. ### Greek text Ἐπινοήσωμεν δὲ τὸ τὸν υἱὸν τοῦ θεοῦ λαμβάνοντα σχοινία καὶ ἑαυτῷ φραγέλλιον ἐπὶ τῷ ἐζεῦχθαι τοῦ ναοῦ πλέκοντα εἰ μὴ ἐμφαίνει πρὸς τῷ αὐθάδει καὶ θρασυτέρῳ καὶ τὸ ἄτακτον. ### English translation (Claude) And let us consider whether the Son of God taking cords and plaiting himself a whip to drive them out of the temple does not appear, besides being self-willed and rash, also disorderly. ### Citation (SBL) Origen, Comm. Jo. 10.147 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-147). ## Commentary on John 10.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-148 - Source: Preuschen 4:197–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the story is literal, it shows Christ's divine power to master crowds, no less than his other miracles. ### Greek text μία δὲ καταφυγὴ τῆς πρὸς ταῦτα ἀπολογίας καταλείπεται τῷ καὶ τὴν ἱστορίαν σῶσαι θέλοντι, ἡ θειοτέρα τοῦ Ἰησοῦ δύναμις, οἵου τε ὄντος, ὅτε ἐβούλετο, καὶ θυμὸν ἐχθρῶν ἀναπτόμενον σβέσαι καὶ μυριάδων θείᾳ χάριτι περιγεέσθαι καὶ λογισμοὺς θορυβοῦντας διασκεδάσαι· » Κύριος γὰρ »διασκεδάσει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν· ἡ δὲ βουλὴ »τοῦ κυρίου εἰς τὸν αἰῶνα μένει«, ὥστε μηδενὸς τῶν σφόδρα παρα- δόλως ὑπ αυτοῦ γεγενημένων καὶ προκαλεσαμένων διὰ τῆς θειότητος εἰς πίστιν τοὺς τεθεωρηκότας ἐλάττονα ἐμφαίνειν ἐνεργηθεῖσαν δύναμιν τὴν κατὰ τὸν τόπον ἱστορίαν, εἴ γε καὶ αὐτὴ γεγένηται. ### English translation (Claude) One refuge remains for the defense of these things for one who wishes to preserve the history too: the more divine power of Jesus, who was able, when he wished, to quench the kindled anger of enemies, to overcome myriads by divine grace, and to scatter disturbed thoughts. “For the Lord scatters the counsels of nations and sets aside the thoughts of peoples; but the counsel of the Lord abides forever.” Thus the history in this passage, if indeed it happened, shows a power at work no less than any of the very extraordinary things done by him which, through their divinity, called those who saw them to faith. ### Scripture references - Ps 33:10–11 (32:10-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 33:10–11 (32:10–11 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.148 (Preuschen 4:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-148). ## Commentary on John 10.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-149 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This would be greater than turning water into wine, since it subdued the minds of thousands. ### Greek text καὶ μείζονα δʼ αὐτὴν ἔστιν ἀποφήνασθαι τῆς γεγενημένης περὶ τοῦ ἐν Κανᾷ τῆς Γαλιλαίας μεταβεβληκότος ὕδατος εἰς οἶνον, τῷ ἐκεῖ μὲν ἄψυχον ὕλην εἶναι τὴν τετραμμένην, ἐνθάδε δὲ τῶν τοσούτων μυριάδων δεδουλῶσθαι τὰ ἡγεμονικά. ### English translation (Claude) And one may declare it greater than the change of water into wine in Cana of Galilee, since there it was lifeless matter that was changed, but here the ruling faculties of so many myriads were subdued. ### Scripture references - John 2:9: allusion, high confidence ### Translation notes - The allusion is John 2:9. ### Citation (SBL) Origen, Comm. Jo. 10.149 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-149). ## Commentary on John 10.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-150 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Cana Jesus' mother and disciples are named, but in the going up to Jerusalem only Jesus is named. ### Greek text παρατηρητέον μέντοι γε ὅτι ἐν μὲν τῷ γάμῳ ἡ μήτηρ τοῦ Ἰησοῦ εἶναι λέγεται, κεκλῆσθαι δὲ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ· εἰς δὲ τὴν Καφαρναοὺμ καταβεβηκέναι * * * * οὐδεὶς πλὴν Ἰησοῦ κατείλεκται. ### English translation (Claude) It must be observed, however, that at the wedding the mother of Jesus is said to be present, and Jesus and his disciples to have been invited; and that to Capernaum … went down; but [in going up to Jerusalem] no one is listed except Jesus. ### Scripture references - John 2:1–2: allusion, high confidence - John 2:12–13: allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The allusions are John 2:1–2, 12–13. ### Citation (SBL) Origen, Comm. Jo. 10.150 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-150). ## Commentary on John 10.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-151 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jesus went up to Jerusalem within each disciple, which is why they are not named separately. ### Greek text φαίνονται δʼ ὕστερον καὶ οἱ μαθηταὶ παρόντες, εἴ γε ἐμνήσθησαν ὅτι »Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με«. καὶ τάχα έν ἑκάστῳ τῶν μαθητῶν ὁ Ἰησοῦς ἀναβαίνων εἰς Ἱεροσόλυμα ἦν, διόπερ οὐκ εἴρηται τὸ »Ἀνέβη Ἰησοῦς »εἰς Ἱεροσόλυμα καὶ οἱ μαθηταὶ αὐτοῦ«, ὥσπερ »Κατέβη εἰς Κα »φαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ »αὐτοῦ«. ### English translation (Claude) The disciples appear later to be present too, since they remembered that “Zeal for your house will consume me.” And perhaps Jesus was going up to Jerusalem in each of the disciples, which is why it is not said, “Jesus went up to Jerusalem and his disciples,” as it was said, “He went down to Capernaum, he and his mother and his brothers and his disciples.” ### Scripture references - John 2:17: quotation, high confidence - John 2:12: quotation, high confidence ### Translation notes - The quotations are John 2:17 and 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.151 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-151). ## Commentary on John 10.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-152 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next come the parallel passages in the other Gospels. ### Greek text Ἤδη δὲ τὰ συγγενῆ τῷ τόπῳ, ἐκβεβλῆσθαι ἀπὸ τοῦ ἱεροῦ τοὺς ποιοῦντας αὐτὸν οἶκον ἐμπορίου, παρὰ τοῖς λοιποῖς κείμενα κατανοητέον. ### English translation (Claude) Now we must consider the passages akin to this one, about the expulsion from the temple of those who made it a house of trade, found in the other evangelists. ### Citation (SBL) Origen, Comm. Jo. 10.152 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-152). ## Commentary on John 10.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-153 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew says the whole city was stirred when Jesus entered. ### Greek text καὶ πρῶτόν γε τὰ παρὰ τῷ Ματθαίῳ, ὅς φησιν εἰσελθόντος τοῦ κυρίου εἰς Ἱεροσόλυμα σεσεῖσθαι πᾶσαν τὴν πόλιν, λέγουσαν· Τίς ἐστιν οὗτος;« ### English translation (Claude) And first those in Matthew, who says that when the Lord entered Jerusalem the whole city was stirred, saying, “Who is this?” ### Scripture references - Matt 21:10: quotation, high confidence ### Translation notes - The quotation is Matt 21:10. ### Citation (SBL) Origen, Comm. Jo. 10.153 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-153). ## Commentary on John 10.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-154 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew first tells of the two disciples fetching the donkey and colt. ### Greek text πρὸ δὲ τούτων διηγεῖται τὰ περὶ τὴν ὄνον καὶ τὸν πῶλον, ληφθέντα προστάξει τοῦ κυρίου, ὑπὸ δύο μαθητῶν ἀποσταλέντων ὑπʼ αὐτοῦ ἀπὸ Βηθφαγὴ εἰς τὴν κατέναντι αὐτῆς κώμην εὑρημένα, ὅπου καὶ λύεται ὑπὸ τῶν δύο μαθητῶν ἡ πρότερον δεδεμένη ὄνος κελευσθέντων, ἐάν τις αὐτοῖς εἴπῃ τι, ἀποκρίνασθαι ὡς ἄρα »Ὁ κύριος αὐτῶν χρείαν ἔχει· καὶ εὐθὺς αὐτοὺς ἀπο- »στέλλει«. ### English translation (Claude) Before this he narrates what concerns the donkey and the colt, taken at the Lord's command, found by two disciples sent by him from Bethphage into the village opposite it, where the donkey that had been tied is untied by the two disciples, who were told that if anyone said anything to them they should answer, “The Lord has need of them, and he will send them at once.” ### Scripture references - Matt 21:1–3: quotation, high confidence ### Translation notes - The quotation is Matt 21:3. ### Citation (SBL) Origen, Comm. Jo. 10.154 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-154). ## Commentary on John 10.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-155 - Source: Preuschen 4:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew says this fulfilled Zechariah's prophecy. ### Greek text ἀπαγγέλλει δὲ πληροῦσθαι προφητείαν διὰ τούτων γεγενημένων τὴν φάσκουσαν· »Ἰδοὺ ὁ βασιλεὺς ἔρχεται πραΰς καὶ ἐπιβεβηκὼς ἐπὶ »ὄνον καὶ πῶλον υἱὸν ὑποζυγίου«, ἥντινα παρὰ τῷ Ζαχαρίᾳ εὕρομεν. ### English translation (Claude) He reports that through these events a prophecy was fulfilled that says, “Behold, the king comes, gentle and mounted on a donkey and on a colt, the foal of a beast of burden,” which we find in Zechariah. ### Scripture references - Matt 21:5: quotation, high confidence - Zech 9:9: allusion, high confidence ### Translation notes - The quotation is Matt 21:5, citing Zech 9:9. ### Citation (SBL) Origen, Comm. Jo. 10.155 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-155). ## Commentary on John 10.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-156 - Source: Preuschen 4:198–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew describes Jesus riding on both animals as the crowds spread garments and branches and cried Hosanna. ### Greek text ὡς δὲ πορευθέντες οἱ μαθηταὶ καὶ ποιήσαντες ὡς προσέταξεν αὐτοῖς ὁ Ἰησοῦς »ἤγαγον τὴν ὄνον καὶ τὸν πῶλον. ἐπέθηκαν φησίν, ἐπʼ αὐτῶν τὰ ἱμάτια ἑαυτῶν καὶ ἐπεκάθισεν ἐΠάνω αὐτῶν« ὁ κύριος, δῆλον δ ὅτι καὶ τῆς ὄνου καὶ τοῦ πώλου ὅτε καὶ »ὁ πλεῖστος ὄχλος ἔστρωσαν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἔστρωσαν ἐν τῇ ὁδῷ‘, τῶν προαγόντων καὶ ἀκολουθούντων ὄχλων κεκραγότων· »Ὡσαννὰ τῷ υἱῷ Δαβίδ, ἐρχόμενος ἐν ὀνό »ματι κυρίου, ὡσαννὰ ἐν τοῖς ὑψίστοις«. ### English translation (Claude) And when the disciples went and did as Jesus had directed them, “they brought the donkey and the colt. They put,” he says, “their garments on them, and he sat on them,” the Lord, clearly on both the donkey and the colt; when also “most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road,” the crowds going before and following crying out, “Hosanna to the Son of David! [Blessed is he who] comes in the name of the Lord! Hosanna in the highest!” ### Scripture references - Matt 21:6–9: quotation, high confidence ### Translation notes - The quotations are Matt 21:6–9. ### Citation (SBL) Origen, Comm. Jo. 10.156 (Preuschen 4:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-156). ## Commentary on John 10.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-157 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crowds tell the stirred city that this is the prophet Jesus from Nazareth. ### Greek text πλὴν ὡς διὰ ταῦτα »εἰσελ »θόντος αὐτοῦ εἰς Ἱεροσόλυμα ὲσείοθη πᾶσα ἡ πόλις λέγουσα· »ἐστιν οὗτος;« οἱ ὄχλοι, δηλονότι οἱ προάγοντες καὶ ἀκολουθοῦντε. ἀπεκρίναντο τοῖς ἐρωτῶσιν. τίς εἴη, τὸ »Οὑτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας. ### English translation (Claude) But as a result of these things, “when he entered Jerusalem the whole city was stirred, saying, Who is this?” The crowds, clearly those going before and following, answered those asking who he was: “This is the prophet Jesus, from Nazareth of Galilee. ### Scripture references - Matt 21:10–11: quotation, high confidence ### Translation notes - The quotations are Matt 21:10–11. ### Citation (SBL) Origen, Comm. Jo. 10.157 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-157). ## Commentary on John 10.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-158 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's account of the cleansing itself. ### Greek text καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ »ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράςοντας ἐν τῷ ἱερῷ καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς λαθέ »δρας τῶν πωλούντων τὰς περιστερός. καὶ λέγει αὐτοῖς· Γέγραπται· »Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ αὐτὸν ποιεῖτε »σπήλαιον λῃστῶν«. ### English translation (Claude) And Jesus entered the temple and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves. And he says to them, It is written, My house shall be called a house of prayer; but you make it a den of robbers.” ### Scripture references - Matt 21:12–13: quotation, high confidence - Isa 56:7: allusion, high confidence - Jer 7:11: allusion, high confidence ### Translation notes - The quotation is Matt 21:12–13, citing Isa 56:7 and Jer 7:11. ### Citation (SBL) Origen, Comm. Jo. 10.158 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-158). ## Commentary on John 10.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-159 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For literalists: why was it necessary to send two disciples for the animals? ### Greek text πευσόμεθα δὴ τῶν πέρα τῆς ἱστορίας μηδὲν οἰομένων προκεῖσθαι γράφοντι τῷ Ματθαίῳ τὸ εὐαγγέλιον, τί ἦν τὸ ἐπεῖγον πεμφθῆναι τῶν μαθητῶν δύο εἰς τὴν κατέναντι τῆς Βηθφαγῆς κώμην ὑΠὲρ τοῦ εὑρόντας αὐτοὺς δεδεμένην ὄνον καὶ πῶλον μετ αὐτῆς λῦσαι καὶ ἀγαγεῖν αὐτῷ; ### English translation (Claude) Let us ask, then, those who think that Matthew had nothing beyond the history in view when he wrote the Gospel, what urgent need there was for two of the disciples to be sent into the village opposite Bethphage in order to find a donkey tied and a colt with her, untie them, and bring them to him? ### Scripture references - Matt 21:1–2: allusion, high confidence ### Translation notes - The allusion is Matt 21:1–2. ### Citation (SBL) Origen, Comm. Jo. 10.159 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-159). ## Commentary on John 10.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-160 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What was worth recording in the ride, and why did Zechariah prophesy it so grandly? ### Greek text τί δὲ ἄξιον ἀναγραφῆς ἦν γενόμενον τῷ ἐπικαθεσθέντι ὄνῳ καὶ πώλῳ καὶ εἰσεληλυθότι εἰς τὴν πόλιν; τί δὲ μετὰ x003E; περὶ τοῦ χριστοῦ προφητεύων ὁ Ζαχαρίας φησί· »Χαῖρε »σφόδρα, θύγατερ Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βα »σιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραΰς καὶ ἐπιβεβη »κὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον;« ### English translation (Claude) And what worthy of record happened to him who sat on the donkey and colt and entered the city? And why, after …, does Zechariah, prophesying about Christ, say, “Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous and saving; he is gentle and mounted on a beast of burden and a young colt”? ### Scripture references - Zech 9:9: quotation, high confidence ### Translation notes - The quotation is Zech 9:9 (LXX); an encoding error in the digital text obscures a word before it. ### Citation (SBL) Origen, Comm. Jo. 10.160 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-160). ## Commentary on John 10.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-161 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literalists must also explain the rest of Zechariah's prophecy, which Jesus did not literally fulfill. ### Greek text εἰ γὰρ ἡ προφητεία αὕτη τὸ παρὰ τοῖς εὐαγγελισταῖς δηλούμενον σωματικὸν μόνον προλέγει, τὴν ἀκολουθίαν τῆς προφητείας σωζέτωσαν ἡμῖν οἱ ἐπὶ τοῦ γράμματος ἱστάμενοι οὕτως ἐ̓χουσαν· Καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραϊμ καὶ »ἵππον ἐξ Ἱερουσαλήμ, καὶ ἐξολοθρευθήσεται τόξον πολεμικόν, καὶ »πλῆθος καὶ εἰρήνη ἐξ ἐθνῶν, καὶ κατάρξαι ὑδάτων ἕως θαλάσσης, »καὶ ποταμῶν διεκβολὰς γῆς« καὶ τὰ ἑξῆς. ### English translation (Claude) For if this prophecy foretells only the bodily event shown in the evangelists, let those who stand on the letter preserve for us the sequence of the prophecy, which runs thus: “And he will destroy chariots from Ephraim and the horse from Jerusalem, and the bow of war shall be destroyed, and abundance and peace from the nations; and he shall rule the waters to the sea, and the outlets of rivers of the earth,” and what follows. ### Scripture references - Zech 9:10: quotation, high confidence ### Translation notes - The quotation is Zech 9:10 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.161 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-161). ## Commentary on John 10.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-162 - Source: Preuschen 4:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew quotes Zechariah freely, abridging and changing the wording. ### Greek text Ἰστέον μέντοι γε ὅτι οὐχ ὡς κεῖται παρὰ τῷ προφήτῃ ἡ λέξις ἐξέθετο αὐτὴν ὁ Ματθαῖος. ἀντὶ γὰρ τοῦ »Χαῖρε σφόδρα, θύγατερ »Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ« πεποίηκεν· »Εἴπατε τῇ θυ- »γατρὶ Σιών«, ἐπιτεμνόμενος τὸ προφητικόν· παρεσιώπησεν δὲ καὶ τὸ »Δίκαιος καὶ σώζων αὐτός«, καὶ εἰπὼν ὡς κεῖται τὸ »Πραΰς καὶ »ἐπιβεβηκώς« ἀντὶ τοῦ »Ἐπὶ ὑποζύγιον καὶ πῶλον νέον« ἀνέγραψεν· Ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου«. ### English translation (Claude) It must be known, however, that Matthew did not set out the wording as it stands in the prophet. For instead of “Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem,” he made it “Say to the daughter of Zion,” abridging the prophetic text; he also passed over “righteous and saving is he,” and, having said as it stands “gentle and mounted,” instead of “on a beast of burden and a young colt” he wrote “on a donkey and on a colt, the foal of a beast of burden.” ### Scripture references - Zech 9:9: quotation, high confidence - Matt 21:5: quotation, high confidence ### Translation notes - The comparison is between Zech 9:9 (LXX) and Matt 21:5. ### Citation (SBL) Origen, Comm. Jo. 10.162 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-162). ## Commentary on John 10.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-163 - Source: Preuschen 4:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jewish critics rightly ask how Jesus literally fulfilled the rest of Zechariah 9. ### Greek text Καὶ Ἰουδαῖοι δὲ συνεξετάζοντες τὸν τῆς προφητείας εἱρμὸν τοῖς περὶ Ἰησοῦ ἀναγεγραμμένοις, οὐκ εὐκαταφρονήτοις ἡμᾶς θλίβουσιν ἀπαιτοῦντες πῶς ὁ Ἰησοῦς ἐξωλόθρευσεν ἄρματα ἐξ Ἐφραΐμ καὶ ἵππον ἐξ Ἱερουσαλήμ, καὶ ἐζωλόθρευσεν τόξον πολεμικὸν καὶ τὰ ἑξῆς πεποίηκεν. καὶ ταῦτα μὲν περὶ τῆς προφητείας. ### English translation (Claude) And Jews, examining the sequence of the prophecy together with what is recorded about Jesus, press us not contemptibly, demanding how Jesus destroyed chariots from Ephraim and the horse from Jerusalem, and destroyed the bow of war, and did the rest. So much about the prophecy. ### Scripture references - Zech 9:10: allusion, high confidence ### Translation notes - The allusion is Zech 9:10. ### Citation (SBL) Origen, Comm. Jo. 10.163 (Preuschen 4:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-163). ## Commentary on John 10.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-164 - Source: Preuschen 4:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The short distance from Bethany does not explain why he needed an animal, let alone two. ### Greek text ἐὰν δὲ τὸ μῆκος τῆς ὁδοῦ αἰτιάσωνται, μηδὲν ἄξιον τῆς τοῦ υἱοῦ τοῦ θεοῦ οἰκονομίας εὑρίσκοντες εἰς τὸν περὶ τῆς ὄνου καὶ πώλου λόγον, πρῶτον μὲν οἱ πεντεκαίδεκα σταδίοις βραχεῖ διαστήματι οὐσιν προσχρώμενοι οὐ πάνυ τι ἀπολογίαν εὔλογον κομιοῦσιν τῆς ὁδοῦ· δεύτερον δὲ πῶς δύο κτηνῶν εἰς τὴν οὕτω βραχεῖαν δεῖται ὁδὸν λεγέτωσαν ἡμῖν· ### English translation (Claude) And if they give the length of the road as the reason, finding nothing worthy of the dispensation of the Son of God in the account of the donkey and colt, first, those who rely on fifteen stadia, a short distance, will not bring a very reasonable defense concerning the road; second, let them tell us how two animals were needed for so short a road. ### Scripture references - John 11:18: allusion, medium confidence ### Translation notes - The allusion is John 11:18. ### Citation (SBL) Origen, Comm. Jo. 10.164 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-164). ## Commentary on John 10.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-165 - Source: Preuschen 4:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, the Son of God saying he “needs” a donkey seems unworthy of his divinity. ### Greek text Ἐπεκάθισεν, γάρ φησιν, ἐπάνω αὐτῶν( ἔτι δὲ καὶ τὸ » Ἐάν τις »ὑμῖν εἴπῃ, ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀπο »στέλλει αὐτούς« οὐκ οἶμαι ἄξιον εἶναι τοῦ μεγέθους τῆς τοῦ υἱοῦ τοῦ θεοῦ θειότητος, ὥστε εἰπεῖν τὴν τηλικαύτην φύσιν χρείαν ὁμολογεῖν ἔχειν ὄνου ἀπὸ δεσμῶν λυομένης, καὶ πώλου σὺν αὐτῇ ἐρχομένου· δεῖ γὰρ μέγα εἶναι πᾶν, οὑ χρείαν ἔχει ὁ υἱὸς τοῦ θεοῦ, καὶ ἄξιον τῆς χρηστότητος αὐτοῦ. ### English translation (Claude) “He sat,” he says, “on them.” Further, “If anyone says anything to you, you shall say, The Lord has need of them, and he will send them at once” does not seem to me worthy of the greatness of the divinity of the Son of God, as though so great a nature confessed that it had need of a donkey untied from its bonds and a colt coming with it; for everything the Son of God needs must be great and worthy of his goodness. ### Scripture references - Matt 21:7: quotation, high confidence - Matt 21:3: quotation, high confidence ### Translation notes - The quotations are Matt 21:7 and 21:3. ### Citation (SBL) Origen, Comm. Jo. 10.165 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-165). ## Commentary on John 10.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-166 - Source: Preuschen 4:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, the garments and branches would seem foolish and even a hindrance. ### Greek text πρὸς δὲ τούτοις ὁ στρωννύων αὐτοῦ τὰ ἱμάτια πλεῖστος ὄχλος ἐν τῇ ὁδῷ, ἀνεχομένου τούτων τοῦ Ἰησοῦ καὶ μὴ ἐπιτιμῶντος, ὡς δῆλον ἐκ τῶν παρʼ ἄλλοις κειμένων· »Ἐὰν »οὗτοι σιωπήσωσιν, οἱ λίθοι κράξουσιν» οὐκ οἴδα εἰ μὴ βλακείαν τινὰ ἐμφαίνουσιν τοῦ ἐπὶ τοῖς τοιούτοις, εἰ μηδὲν ἄλλο ἀπʼ αὐτῶν δηλοῦται εὐφραινομένου· x003E; δὲ καὶ κοπτομένους κλάδους ἀπὸ τῶν δένδρων στρώννυσθαι ἐν τῇ ὁδῷ ὄνων διερχομένων ἐμπόδιον μᾶλλον δόξαι ἂν εἶναι τοῦ ὀχλουμένου ἤπερ λελογισμένη ἀποδοχή. ### English translation (Claude) Besides these, the very great crowd spreading its garments on the road, Jesus bearing this and not rebuking them, as is clear from what is found in others, “If these are silent, the stones will cry out,” I do not know whether it does not show a certain foolishness in one who rejoiced in such things, if nothing else is shown by them. And [it seems] that branches cut from the trees and spread on the road where donkeys pass would rather be an obstacle to the one being jostled than a reasoned welcome. ### Scripture references - Matt 21:8: allusion, high confidence - Luke 19:40: quotation, high confidence ### Translation notes - The quotation is Luke 19:40; an encoding error in the digital text obscures one word. ### Citation (SBL) Origen, Comm. Jo. 10.166 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-166). ## Commentary on John 10.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-167 - Source: Preuschen 4:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same, and greater, difficulties apply to the cleansing in Matthew. ### Greek text Ὅσα δὲ ἐπηπορήσαμεν 〈περὶ〉 τῶν ἐκ τοῦ ἱεροῦ ὑπʼ αὐτοῦ ἐκβαλλομένων, ταῦτα καὶ ἔτι μείζονα ἐνθάδε λεκτέον. ### English translation (Claude) And all the difficulties we raised about those driven by him out of the temple must be said here too, and still greater ones. ### Translation notes - The word in angle brackets is the modern editor's supplement. ### Citation (SBL) Origen, Comm. Jo. 10.167 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-167). ## Commentary on John 10.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-168 - Source: Preuschen 4:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew has Jesus drive out buyers too, a much larger crowd. ### Greek text ἐν μὲν γὰρ τῷ κατὰ Ἰωάννην ἐκβάλλει τοὺς ἀγοράζοντας· ὁ δὲ Ματθαῖός φησιν ὅτι »Ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας έν τῷ ἱερῷ‘· πολλῶ̣ δὲ ὡς εἰκὸς ἀριθμὸς τῶν ἀγοραζόντων πλείων ἠν παρὰ τοὺς πωλοῦντας. ### English translation (Claude) For in John he does [not] drive out the buyers; but Matthew says that “he drove out all who sold and bought in the temple”; and the number of buyers was likely much greater than that of the sellers. ### Scripture references - Matt 21:12: quotation, high confidence - John 2:14–15: allusion, high confidence ### Translation notes - The quotation is Matt 21:12. The digital text reads "in John he drives out the buyers", which contradicts John 2:14–16 and 10.198 (in John only the sellers are driven out); a negative has probably dropped out and is supplied in brackets. ### Citation (SBL) Origen, Comm. Jo. 10.168 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-168). ## Commentary on John 10.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-169 - Source: Preuschen 4:200–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Driving out everyone would need divine power, especially given the harsher words in the other Gospels. ### Greek text καὶ ἐπιστήσωμεν εἰ μὴ τὸ πάντας ἐκβάλλεσθαι τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τώ ἰερῷ παρὰ τὸ ἀξίωμα τοῦ νομιζομένου υἱοῦ τέκτονος εἶναι ἐτύγχανεν, εἰ μὴ ἄρα, ὡς κἀκεῖ ἐλέγομεν, θειοτέρᾳ δυνάμει τοὺς πάντας ὑπέτασσεν, χαλεπώτερα ὅσον ἐπὶ τοῖς λοιποῖς εὐαγγελισταῖς παρὰ τὸν Ἰωάννην ἀκούσαντας. ### English translation (Claude) And let us consider whether driving out all who sold and bought in the temple was not beyond the standing of one reputed to be a carpenter's son, unless, as we said there too, he subdued them all by a more divine power, they hearing harsher words, according to the other evangelists, than in John. ### Scripture references - Matt 13:55: allusion, high confidence ### Translation notes - The allusion is Matt 13:55. ### Citation (SBL) Origen, Comm. Jo. 10.169 (Preuschen 4:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-169). ## Commentary on John 10.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-170 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John it is the Father's house turned into a market; in the others the house of prayer becomes a den of robbers. ### Greek text ὁ μὲν γὰρ Ἰωάννης φησὶν αὐτοῖς εἰρῆσθαι ὑπὸ τοῦ Ἰησοῦ· Μὴ ποιεῖτε τὸν·οἶκον τοῦ πατρός μου οἶκον ἐμπορίου«· τοῖς δὲ λοιποῖς »σπήλαιον »λῃστῶν« ἐλέγχονται πεποιηκότες τὸν οἶκον τῆς προσευχῆς, οὐ χωροῦντος τοῦ οἴκου τοῦ πατρὸς ὥστε γενέσθαι σπήλαιον λῃστῶν, ἀλλὰ μέχρι τοσούτου ὑπὸ τῶν ἁμαρτανόντων φυρομένου ὡς οἶκον ἐμπορίου αὐτὸν γενέσθαι. ### English translation (Claude) For John says that Jesus said to them, “Do not make my Father's house a house of trade”; but in the others they are convicted of having made the house of prayer “a den of robbers,” the house of the Father not being able to become a den of robbers, but being defiled by sinners only so far as to become a house of trade. ### Scripture references - John 2:16: quotation, high confidence - Matt 21:13: quotation, high confidence ### Translation notes - The quotations are John 2:16 and Matt 21:13. ### Citation (SBL) Origen, Comm. Jo. 10.170 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-170). ## Commentary on John 10.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-171 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A house of prayer that is neglected can become a robbers' den, a thing made without reason or skill. ### Greek text μόνον δὲ τῆς προσευχῆς οἶκος, οὐ πάντως οἶκος τοῦ πατρὸς ὤν, ἀμεληθεὶς καὶ λῃστὰς παραδέξεται, οὐ γινόμενος αὐτῶν οἶκος, ἀλλὰ σπήλαιον, πρᾶγμα οὐχ ὑπὸ ἀρχιτεκτονικῆς καὶ λογικῆς ἐντρεχείας γεγενημένον. ### English translation (Claude) But what is only a house of prayer, and not wholly the Father's house, if neglected will receive robbers as well, becoming not their house but a den, a thing not made by architectural and rational skill. ### Citation (SBL) Origen, Comm. Jo. 10.171 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-171). ## Commentary on John 10.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-172 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding these things requires the mind of Christ, beyond our own ability. ### Greek text Τὸ μὲν οὖν ἰδεῖν ᾗ ἔχει ταῦτα νοῦ ἀληθοῦς τοῦ δοθέντος τοῖς λέγουσιν· » Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα »ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν‘ μεῖζον, ἢ καθʼ ἡμᾶς εἶναι πειθόμεθα. ### English translation (Claude) To see how these things stand belongs to a true mind, the one given to those who say, “But we have the mind of Christ, that we may see the things freely given to us by God,” something greater, we are persuaded, than lies within our power. ### Scripture references - 1 Cor 2:16: quotation, high confidence - 1 Cor 2:12: quotation, high confidence ### Translation notes - The quotation combines 1 Cor 2:16 and 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.172 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-172). ## Commentary on John 10.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-173 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though our sight is dim, we will reach out in faith to the words of life, as one touching Christ's garment. ### Greek text οὐδὲ γὰρ ἀθόλωτον ἡμῶν ἐστιν τὸ ἡγεμονικόν, οὐδὲ ὀφθαλμοὶ ὁποίους δεῖ εἶναι τοὺς τῆς καλῆς νύμφης Χριστοῦ ὀφθαλ- μούς, περὶ ὧς φησιν ὁ νυμφίος· »Ὀφθαλμοί σου περιστεραί«, τάχα αἰνισσόμενος τὴν τῶν πνευματικῶν κατανοητικὴν δύναμιν, διὰ τὸ καὶ τὸ πνεῦμα τὸ ἅγιον ὡς περιστερὰν ἐληλυθέναι ἐπὶ τὸν κύριον <Ἰησοῦν> καὶ τὸν ἐν ἑκάστῳ κύριον· ἀλλʼ ὅμως καὶ οὕτως ἔχοντες οὐκ ἀποκνήσομεν, ψηλαφῶντες τοὺς εἰρημένους τῆς ζωῆς λόγους, πειραθῆναι λαβέσθαι αὐτῶν τῆς ἀπορρεούσης εἰς τὸν μετὰ πίστεως ἁψάμενον δυνάμεως. ### English translation (Claude) For our ruling faculty is not unclouded, nor are our eyes such as the eyes of the fair bride of Christ must be, of which the Bridegroom says, “Your eyes are doves,” perhaps hinting at the power of perceiving spiritual things, because the Holy Spirit too came as a dove upon the Lord [Jesus], and upon the Lord in each. But even so, we shall not shrink from trying, touching the words of life that have been spoken, to lay hold of the power that flows from them to one who touches with faith. ### Scripture references - Song 1:15: quotation, high confidence - Matt 3:16: allusion, high confidence - John 6:68: allusion, medium confidence - Mark 5:30: allusion, medium confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotation is Song 1:15; the allusions are Matt 3:16, John 6:68, and Mark 5:27–30. ### Citation (SBL) Origen, Comm. Jo. 10.173 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-173). ## Commentary on John 10.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-174 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the Word enters the soul riding the Old Testament, untied by two interpreters: one applying it to the soul, one to the realities to come. ### Greek text Ἰησοῦς τοίνυν ἐστὶν ὁ τοῦ θεοῦ λόγος, ὅστις εἰσέρχεται εἰς τὴν Ἱεροσόλυμα καλουμένην ψυχήν, ὀχούμενος τῇ ὑπὸ τῶν μαθητῶν λελυμένῃ ἀπὸ τῶν δεσμῶν ὄνῳ, λέγω δὲ τοῖς ἀφελέσι τῆς παλαιᾶς διαθήκης γράμμασι, σαφηνιζομένοις ὑπὸ τῶν λυόντων αὐτὰ μαθητῶν δύο· τοῦ τʼ ἐπὶ τὴν θεραπείαν τῆς ψυχῆς ἀνάγοντος τὰ γεγραμμένα καὶ ἐπʼ αὐτὴν αὐτὰ ἀλληγοροῦντος, καὶ τοῦ τὰ μέλλοντα ἀγαθὰ καὶ ἀληθινὰ διὰ τῶν ἐν τῇ σκιᾷ κειμένων παριστάντος. ### English translation (Claude) Jesus, then, is the Word of God, who enters the soul called Jerusalem, riding on the donkey loosed from its bonds by the disciples, I mean the simple writings of the Old Testament, made clear by the two disciples who loose them: the one who refers what is written to the healing of the soul and allegorizes it with reference to the soul, and the one who sets forth the good and true things to come through what lies in the shadow. ### Scripture references - Heb 10:1: allusion, high confidence ### Translation notes - The allusion is Heb 10:1. ### Citation (SBL) Origen, Comm. Jo. 10.174 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-174). ## Commentary on John 10.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-175 - Source: Preuschen 4:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The colt is the New Testament; both Testaments carry the Word that cleanses us. ### Greek text ὀχεῖται δὲ καὶ τῷ νέῳ πώλῳ, τῇ καινῇ διαθήκῃ· ἐν ἀμφοτέραις γὰρ ἔστιν εὑρεῖν τὸν καθαίροντα ἡμᾶς τῆς ἀληθείας λόγον καὶ ἀπελαύνοντα τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν ἡμῖν πάντας λογισμούς. ### English translation (Claude) And he rides also on the young colt, the New Testament; for in both one can find the Word of truth that cleanses us and drives out all the thoughts in us that sell and buy. ### Citation (SBL) Origen, Comm. Jo. 10.175 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-175). ## Commentary on John 10.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-176 - Source: Preuschen 4:201–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word comes into the soul with many companions going before and after, who spread their adornment beneath him. ### Greek text μόνος δὲ εἰς τὴν Ἱεροσόλυμα ψυχὴν οὐκ ἔρχεται, ἀλλʼ οὐδὲ μετὰ ὀλίγων τινῶν· πολλὰ γὰρ τὰ προάγοντα τὸν τελειοῦντα ἡμᾶς λόγον θεοῦ δεῖ ἐν ἡμῖν γενέσθαι, καὶ ἕτερα πλεῖστα ὅσα τὰ ἑπόμενα αὐτῷ· πάντα μέντοι γε αὐτὸν ὑμνοῦντα κα·ὶ δοξάζοντα, καὶ τὸν ἴδιον κόσμον καὶ περιβολὴν αὐτῷ ὑποτιθέντα, ἕνα αὐτοῦ τὰ ὀχήματα μὴ ἅπτηται γῆς, ἔχοντα τὸν οὐρανόθεν καταβεβηκότα ἐπαναπαυόμενον αὐτοῖς. ### English translation (Claude) He does not come to the soul Jerusalem alone, nor with only a few; for many things that go before the Word of God who perfects us must come to be in us, and very many others that follow him, all, however, praising and glorifying him and laying their own adornment and covering under him, so that his mounts may not touch the ground, having the one who came down from heaven resting upon them. ### Citation (SBL) Origen, Comm. Jo. 10.176 (Preuschen 4:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-176). ## Commentary on John 10.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-177 - Source: Preuschen 4:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The branches lift Scripture above the earth; the crowds are angels preparing and following the Word's coming in us. ### Greek text ἕνα δὲ ἔτι μᾶλλον ἀνωτέρω τῆς γῆς τυγχάνωσιν οἱ ὀχοῦντες αὐτὸν παλαιοὶ καὶ καινοὶ λόγοι τῶν γραφῶν, ἐκκόπτεσθαι κλάδους δεῖ ἀπὸ τῶν δένδρων, ἕνα βαίνωσιν ἐπὶ τῶν εὐλόγως ἐκκειμένων. δύνανται δὲ οἱ προάγοντες καὶ ἀκολουθοῦντες αὐτῷ ὄχλοι δηλοῦν καὶ τὰς ἀγγελικὰς συνεργείας, τινὰς μὲν εὐτρεπιζούσας αὐτῷ τὴν ὁδὸν έν ταῖς ψυχαῖς ἡμῶν, διʼ έ)ν αὐτοὶ κεκόσμηνται, τινῶν δὲ ἐπακολουθούντων τῇ αὐτοῦ ἐν ἡμῖν παρουσίᾳ, περὶ ἧς πολλάκις εἰρηκότες νῦν εἰς τοῦτο μαρτυριῶν οὐ χρῄζομεν. ### English translation (Claude) And so that the old and new words of the Scriptures that carry him may be still higher above the earth, branches must be cut from the trees, so that they may walk on things reasonably set out. And the crowds going before and following him can signify also the cooperation of angels, some preparing his way in our souls, by which they themselves are adorned, and others following his presence in us, about which we have often spoken and now need no testimonies. ### Citation (SBL) Origen, Comm. Jo. 10.177 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-177). ## Commentary on John 10.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-178 - Source: Preuschen 4:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The donkey is a burden-bearer, like the heavy letter of Scripture, especially of the Old Testament. ### Greek text Καὶ τάχα οὐκ ἀλόγως ὄνῳ εἰκάσαι ἄν > τἀς περιστάσας φωνὰς τὸν ἄγοντα αὐτὰς εἰς τὴν ψυχὴν λόγον· ἀχθοφόρον γὰρ τὸ ζῷον, πολὺ δὲ τὸ ἄχθος καὶ φορτίον βαρὺ δηλοῦνται ἀπὸ τῆς λέξεως, καὶ μάλιστα τῆς παλαιοτέρας, ὡς δῆλον τῷ ἐφιστάντι τοῖς ὑπὸ Ἰουδαίων γινομένοις. ### English translation (Claude) And perhaps not unreasonably one might liken to a donkey the words that surround [the Word] and the Word that leads them into the soul; for the animal is a burden-bearer, and much burden and a heavy load are shown by the letter, and especially the older letter, as is clear to one who attends to what is done by the Jews. ### Translation notes - The digital text is defective at the beginning (a stray ">" and some words). ### Citation (SBL) Origen, Comm. Jo. 10.178 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-178). ## Commentary on John 10.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-179 - Source: Preuschen 4:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The New Testament letter is a lighter burden than the Old. ### Greek text οὐχ οὕτω δὲ ὁ πῶλος ἀχθοφόρον ὡς ἡ ὄνος. εἰ γὰρ καὶ βαρὺ πᾶν τὸ τοῦ γράμματος φορτίον ἐστὶν τὸ ἀνώφορον καὶ κουφότατον τοῦ πνεύματος χωρεῖν μὴ δυναμένοις, ἀλλά γε ἔλλαττον ἔχει βάρος τὸ καινὸν γράμμα παρὰ τὸ πρεσβύτερον. ### English translation (Claude) But the colt is not such a burden-bearer as the donkey. For even if the whole load of the letter is heavy for those who cannot receive the upward-rising and lightest element of the spirit, yet the new letter has less weight than the older. ### Citation (SBL) Origen, Comm. Jo. 10.179 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-179). ## Commentary on John 10.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-180 - Source: Preuschen 4:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some interpret the donkey as Jewish believers freed from bonds, and the colt as unruly Gentiles before they accepted Christ. ### Greek text οἶδα δέ τινας τὴν μὲν δεδεμένην ὄνον ἐξειληφότας τοὺς ἐκ περιτομῆς πιστεύοντας, πολλῶν δεσμῶν ὑπὸ τῶν γνησίως τῷ λόγῳ πνευματικῶς με μαθητευμενων ἀπολυομένους, τὸν δὲ πῶλον τοὺς τῶν ἐθνῶν, ἀνέτους πρὶν παραδέξωνται τὸν Ἰησοῦ λόγον καὶ ἔξω παντὸς ἐπικειμένου ζυγοῦ κατὰ τὸ ἀφηνιαστικὸν καὶ φιλήδονον γεγενημένους. ### English translation (Claude) I know that some have taken the tied donkey to mean the believers from the circumcision, released from many bonds by those who have been truly and spiritually made disciples of the Word; and the colt to mean those from the nations, unrestrained before they received the word of Jesus and outside every imposed yoke, given to unruliness and love of pleasure. ### Citation (SBL) Origen, Comm. Jo. 10.180 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-180). ## Commentary on John 10.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-181 - Source: Preuschen 4:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those going ahead may be Moses and the prophets, and those following the apostles. ### Greek text εἰ καὶ μὴ εἰρήκασιν δὲ οὗτοι τοὺς προάγοντας καὶ ἀκολουθοῦντας ὄχλους, οὐκ ἀπίθανόν ἐστιν ἐφαρμόσαι τοὺς μὲν προάγοντας Μωσεῖ καὶ τοῖς προφήταις, τοὺς δὲ ἐπακολουθοῦντας τοῖς ἱεροῖς ἀποστόλοις, οἵτινες ἅπαντες εἰσέρχονται εἰς πόλιν Ἱεροσόλυμα, ὅσον κατὰ τοῦτον τὸν λόγον ζητητέον, ἔχοντα πωλοῦντας καὶ ἀγοράζοντας πολλοὺς ἐξελαυνομένους ὑπὸ τοῦ υἱοῦ τοῦ θεοῦ. ### English translation (Claude) And even if these have not spoken about the crowds going before and following, it is not implausible to apply those going before to Moses and the prophets, and those following to the holy apostles, all of whom enter the city of Jerusalem, which, as far as this interpretation goes, must be sought, having many sellers and buyers who are driven out by the Son of God. ### Citation (SBL) Origen, Comm. Jo. 10.181 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-181). ## Commentary on John 10.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-182 - Source: Preuschen 4:202–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps the city is the heavenly Jerusalem, once occupied by hostile spiritual powers, into which Christ leads Jewish and Gentile believers. ### Greek text καὶ τάχα »ἡ ἄνω Ἱερουσαλήμ«, εἰς ἥν ἀναβήσεται ὁ κύριος, ἡνιοχῶν τοὺς ἐκ περιτομῆς καὶ ἐθνῶν πιστεύοντας, προαγόντων αὐτὸν καὶ ἀκολουθούντων ἤτοι προφητῶν καὶ ἀποστόλων, ἢ τῶν διακονούντων αὐτῷ ἀγγέλων — δύνανται γὰρ καὶ οὗτοι δηλοῦσθαι ἀπὸ τῶν προαγόντων καὶ ἀκολουθούντων αὐτῷ — λέγεται νῦν, ἥ εἶχεν πρὸ τῆς ἀνόδου αὐτοῦ τὰ λεγόμενα »πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις«, ἢ τοὺς Χαναναίους καὶ Χετταίους καὶ Ἀμορραίους καὶ τοὺς λοιποὺς πολεμίους τοῦ λαοῦ, καὶ ἁπαξαπλῶς τοὺς ἀλλοτρίους, κἀκεῖ πως δυναμένης τῆς προφητείας πεπληρῶσθαι, λεγούσης· » Ἡ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι, τὴν »χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν«. ### English translation (Claude) And perhaps “the Jerusalem above,” to which the Lord will go up, guiding the believers from the circumcision and from the nations, with either the prophets and apostles going before and following, or the angels who minister to him (for these too can be signified by those going before and following), is now spoken of, which before his going up held what are called “the spiritual forces of wickedness in the heavenly places,” or the Canaanites, Hittites, Amorites, and the other enemies of the people, and in short the foreigners, the prophecy being able somehow to be fulfilled there too, which says, “Your land is desolate, your cities burned with fire; foreigners devour your country before you.” ### Scripture references - Gal 4:26: quotation, high confidence - Eph 6:12: quotation, high confidence - Exod 3:8: allusion, medium confidence - Isa 1:7: quotation, high confidence ### Translation notes - The quotations are Gal 4:26, Eph 6:12, and Isa 1:7; the allusion is Exod 3:8. ### Citation (SBL) Origen, Comm. Jo. 10.182 (Preuschen 4:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-182). ## Commentary on John 10.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-183 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These hostile powers defile the heavenly house and trade in worthless coin. ### Greek text οὑτοι γάρ εἰσιν οἱ τὸν οὐράνιον τοῦ πατρὸς οἶκον, τὴν ἁγίαν Ἱερουσαλήμ τὸν οἶκον τῆς προσευχῆς μολύνοντες καὶ σπήλαιον λῃστών« ποιήσαντες, οὐκ ἄλλων ἢ ἑαυτῶν, ἀργύριον ἔχοντες ἀδόκιμον καὶ διδόντες ὀβολοὺς καὶ κόλλυβα τοῖς προσιοῦσιν, εὐτελῆ καὶ εὐκαταφρόνητα νομίσματα. ### English translation (Claude) For these are the ones who defile the heavenly house of the Father, the holy Jerusalem, the house of prayer, and have made it “a den of robbers,” of none other than themselves, having counterfeit silver and giving obols and small change to those who come, cheap and contemptible coins. ### Scripture references - Matt 21:13: allusion, high confidence ### Translation notes - The allusion is Matt 21:13. ### Citation (SBL) Origen, Comm. Jo. 10.183 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-183). ## Commentary on John 10.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-184 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They rob souls of their best and give worthless things in exchange. ### Greek text οὗτοί εἰσιν οἱ λαμβάνοντες ἀπὸ τῶν ψυχῶν ἐν τῷ παλαίειν αὐταῖς τὰ τιμιώτερα, καὶ συλῶσιν τὰ κρείττονα, ἴνα δῶσιν τὰ μηδενὸς ἄξια. ### English translation (Claude) These are the ones who, wrestling with souls, take from them what is more precious and plunder what is better, in order to give what is worth nothing. ### Scripture references - Eph 6:12: allusion, medium confidence ### Translation notes - The allusion is Eph 6:12. ### Citation (SBL) Origen, Comm. Jo. 10.184 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-184). ## Commentary on John 10.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-185 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The donkey was bound because the veil over the law hid Jesus. ### Greek text πλὴν πορευθέντες οἱ μαθηταὶ εὑρίσκουσιν τὴν δεδεμένην ὄνον καὶ λύουσιν, διὰ τὸ ἐπικείμενον κάλυμμα τῷ νόμῳ Ἰησοῦν οὐκ ἔχουσαν. ### English translation (Claude) However, the disciples go and find the tied donkey and untie it, since it did not have Jesus because of the veil lying on the law. ### Scripture references - 2 Cor 3:14–15: allusion, high confidence ### Translation notes - The allusion is 2 Cor 3:14–15. ### Citation (SBL) Origen, Comm. Jo. 10.185 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-185). ## Commentary on John 10.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-186 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both Jewish and Gentile believers were lost before Christ. ### Greek text καὶ ὁ πῶλος δὲ μετʼ αὐτῆς εὑρίσκεται, ἐπεὶ ἀμφότερα πρὸ Ἰησοῦ ἦν ἀπολωλότα· λέγω δὲ οἱ ἐκ περιτομῆς καὶ οἱ ἀπὸ τῶν ἐθνῶν ὕστερον πιστεύσαντες. ### English translation (Claude) And the colt is found with it, since both were lost before Jesus: I mean those from the circumcision and those from the nations who later believed. ### Citation (SBL) Origen, Comm. Jo. 10.186 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-186). ## Commentary on John 10.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-187 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their being sent back may hint at a mystery: saints becoming angels, sent in the next age to serve others. ### Greek text πῶς δὲ οὗτοι εὐθὺς πάλιν ἀποστέλλονται μετὰ τὸ ἐπικαθεσθέντα τὸν Ἰησοῦν εἰς τὰ Ἱεροσόλυμα ἀναβεβηκέναι οὐκ ἀκίνδυνον εἰπεῖν, μυστικὸν γὰρ ἐχόμενον τῆς περὶ] τῶν ἁγίων εἰς ἀγγέλους μεταβολῆς, ἀποσταλησομένους κατὰ τὸν μετὰ τοῦτον αἰῶνα, παραπλησίως τοῖς εἰς διακονίαν ἀποστελλομένοις λειτουργικοῖς πνεύμασιν διὰ τοὺς κατά γε ταῦτα μέλλοντας κληρονομεῖν ζωὴν αἰώνιον. ### English translation (Claude) How these are sent back at once after Jesus, seated on them, has gone up to Jerusalem is not without danger to say, for it is a mystical matter bound up with the change of the saints into angels, who will be sent in the age after this one, like the ministering spirits sent for service for the sake of those who, in that respect, are to inherit eternal life. ### Scripture references - Matt 21:3: allusion, high confidence - Matt 22:30: allusion, medium confidence - Heb 1:14: allusion, high confidence ### Translation notes - Origen offers this speculation cautiously. The allusions are Matt 21:3, Matt 22:30, and Heb 1:14. ### Citation (SBL) Origen, Comm. Jo. 10.187 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-187). ## Commentary on John 10.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-188 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the animals are the two Testaments, they are sent back once the Word has entered the purified soul. ### Greek text εἰ ἡ ὄνος καὶ ὁ πῶλος τὰ παλαιὰ καὶ τὰ καινὰ εἴη γράμματα, οἷς ὁ λόγος ὀχεῖται τοῦ θεοῦ, οὐ πάνυ τι χαλεπὸν ἔσται παραστῆσαι, πῶς ἀποστέλλονται τοῦ λόγου ἐν αὐτοῖς φανέντος οὐ μένουσιν δὲ μετὰ τὸ εἰσελθεῖν εἰς Ἱεροσόλυμα τὸν λόγον ἐν τοῖς ἀποβεβληκόσιν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας λογισμούς. ### English translation (Claude) If the donkey and the colt were the old and the new writings, on which the Word of God rides, it will not be very difficult to show how they are sent back once the Word has appeared in them, and do not remain after the Word has entered Jerusalem in those who have cast out all the selling and buying thoughts. ### Citation (SBL) Origen, Comm. Jo. 10.188 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-188). ## Commentary on John 10.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-189 - Source: Preuschen 4:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nameless village is the whole earth, a mere village beside the heavenly world. ### Greek text Ἐγὼ δὲ οἶμαι μὴ μάτην κώμην τε εἶναι τὸν τόπον τοῦτον, ὅπου ἦν ἡ δεδεμένη ὄνος καὶ ὁ πῶλος, καὶ τοῦτο ἀνώνυμον· κώμη γὰρ ὡς πρὸς τὸν ἐν οὐρανῷ πάντα κόσμον ἡ πᾶσά ἐστιν γῆ, ὅπου ἐστὶν ἡ δεδεμένη ὄνος καὶ ὁ πῶλος, καὶ ἡ κώμη αὐτάρκως χωρὶς προσθήκης ἑτέρου ὀνόματος καλουμένη. ### English translation (Claude) I think it is not in vain that this place where the tied donkey and the colt were is a village, and nameless. For the whole earth, where the tied donkey and colt are, is a village compared with the whole world in heaven; and the village is sufficiently named without the addition of another name. ### Citation (SBL) Origen, Comm. Jo. 10.189 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-189). ## Commentary on John 10.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-190 - Source: Preuschen 4:203–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They were sent from Bethphage, a priestly place whose name means “house of jaws.” ### Greek text ἀπὸ Βηθφαγὴ δὲ ὁ Ματθαῖός φησιν ἀποστέλλεσθαι τοὺς παραληψομένους τὴν ὄνον καὶ τὸν πῶλον, ἥτις τόπος ἠν ἱερατικός οἶκος σιαγόνων‘ ἑρμηνευόμενος. ### English translation (Claude) And Matthew says that those who would fetch the donkey and colt were sent from Bethphage, which was a priestly place, interpreted “house of jaws.” ### Scripture references - Matt 21:1: allusion, high confidence ### Translation notes - The allusion is Matt 21:1. ### Citation (SBL) Origen, Comm. Jo. 10.190 (Preuschen 4:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-190). ## Commentary on John 10.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-191 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fuller treatment is left for Origen's commentary on Matthew. ### Greek text καὶ ταῦτα μὲν κατὰ δύναμιν εἰς τὰ παρὰ τῷ Ματθαίῳ λεκτέον, τοῦ ὁλοκλήρου καὶ παρὰ ταῦτα ἀκριβεστέρου λόγου εὐκαιρότερον, ὅταν εἰς τὸ κατὰ Ματθαῖον ἡμῖν λέγειν δοθῇ, λεχθησομένου. ### English translation (Claude) So much, as far as we can, must be said on the passages in Matthew, the complete and more exact account being given more suitably when it is granted us to comment on the Gospel according to Matthew. ### Citation (SBL) Origen, Comm. Jo. 10.191 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-191). ## Commentary on John 10.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-192 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark and Luke mention only an unridden colt. ### Greek text ὁ δὲ Μάρκος καὶ ὁ Λουκᾶς πῶλον δεδεμένον, ἐφʼ ὅν οὐδείς πω ἀνθρώπων ἐκάθισεν, εὑρῆσθαί φασι κατὰ τὴν πρόσταξιν τοῦ κυρίου ὑπὸ τῶν δύο μαθητῶν, ὅντινα λύσαντες ἤγαγον πρὸς τὸν κύριον. ### English translation (Claude) Mark and Luke say that a tied colt, on which no human being had yet sat, was found by the two disciples according to the Lord's command, and they untied it and brought it to the Lord. ### Scripture references - Mark 11:2–7: allusion, high confidence - Luke 19:30–35: allusion, high confidence ### Translation notes - The allusions are Mark 11:2–7 and Luke 19:30–35. ### Citation (SBL) Origen, Comm. Jo. 10.192 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-192). ## Commentary on John 10.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-193 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The colt tied outside in the street stands for the Gentiles, strangers to the covenants, bound by their sins. ### Greek text προστίθησιν δὲ ὁ Μάρκος ὅτι »εὑρον τὸν πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου«· τίς δὲ ἔξω; οἱ ἀπὸ τῶν ἐθνῶν, οἳ ἠσαν »ξένοι τῶν διαθηκῶν« καὶ ἀλλότριοι τῆς ἐπαγγελίας τοῦ θεοῦ, ἐπὶ τοῦ ἀμφόδου καὶ οὐχὶ ὑπὸ στέγην ἢ οἰκίαν ἀναπαυόμενοι, δεδεμένοι ταῖς ἰδίαις ἁμαρτίαις καὶ λυόμενοι ὑπὸ τῆς προειρημένης διπλῆς ἐπιστήμης τῶν Ἰησοῦ γνωρίμων. ### English translation (Claude) And Mark adds that “they found the colt tied at a door outside in the street.” Who are outside? Those from the nations, who were “strangers to the covenants” and aliens from the promise of God, resting in the street and not under a roof or house, bound by their own sins and loosed by the twofold knowledge, mentioned before, of Jesus' disciples. ### Scripture references - Mark 11:4: quotation, high confidence - Eph 2:12: quotation, high confidence - Prov 5:22: allusion, medium confidence ### Translation notes - The quotations are Mark 11:4 and Eph 2:12; the allusion is Prov 5:22. ### Citation (SBL) Origen, Comm. Jo. 10.193 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-193). ## Commentary on John 10.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-194 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The colt's bonds of sin were outside the door, since no bond of evil can exist within Christ, the door. ### Greek text οἱ δὲ δεσμοὶ τοῦ δεδεμένου πώλου, καὶ αἱ ἁμαρτίαι παρὰ τὸν ὑγιῆ γεγενημέναι λόγον έλεγχόμεναι ὑπʼ αὐτοῦ θύρας τυγχάνοντος ζωῆς πρὸς ἐκείνην (λέγω δὴ τὴν θύραν) ἦσαν οὐκ ἔνδον, ἀλλʼ ἔξω· τάχα γὰρ ἔνδον τῆς θύρας δεσμὸς γενέσθαι τῆς κακίας οὐ δύναται. ### English translation (Claude) And the bonds of the tied colt, the sins committed against sound reason and convicted by him who is the door of life, were not within that door (I mean the door) but outside; for perhaps within the door there can be no bond of wickedness. ### Scripture references - John 10:9: allusion, high confidence ### Translation notes - The allusion is John 10:9. ### Citation (SBL) Origen, Comm. Jo. 10.194 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-194). ## Commentary on John 10.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-195 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The colt's “owners” are the evil powers that bound the sinner, powerless before the true Lord. ### Greek text ἑστήκασιν δέ τινες παρὰ τῷ δεδεμένῳ πώλῳ, ὡς ὁ Μάρκος φησίν, οἶμαι ὅτι οἱ δήσαντες αὐτόν· ὡς δὲ Λουκᾶς ἀναγράφει, »Εἶπαν »κύριοι τοῦ πώλου πρὸς τοὺς μαθητάς· Τί λύετε τὸν πῶλον; «κύριοι γὰρ οἱ ὑποτάξαντες καὶ δήσαντες τὸν ἡμαρτηκότα παράνομοι, οἵτινες οὐ δύνανται ἀντιβλέψαι τῷ ἀληθῶς κυρίῳ ἀφέλκοντι τοῦ δεσμοῦ αὐτῶν τὸν πῶλον. ### English translation (Claude) And some were standing by the tied colt, as Mark says, I think those who had tied it; and as Luke records, “The owners (lords) of the colt said to the disciples, Why are you untying the colt?” For the lawless ones who subjected and bound the sinner are its lords, who cannot face the true Lord, who draws the colt away from their bond. ### Scripture references - Mark 11:5: allusion, high confidence - Luke 19:33: quotation, high confidence ### Translation notes - "Owners" renders κύριοι, also "lords". The allusion is Mark 11:5; the quotation is Luke 19:33. ### Citation (SBL) Origen, Comm. Jo. 10.195 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-195). ## Commentary on John 10.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-196 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples bring the colt bare and cover it with their garments so the Lord may rest on it. ### Greek text ὅτι οὖν φασιν οἱ μαθηταί· »Ὁ κύριος αὐτοῦ χρείαν »ἔχει« μηδὲν δυνηθέντων τῶν πονηρῶν κυρίων ἀποκρίνασθαι, ἄγουσι πρὸς τὸν Ἰησοῦν τὸν πῶλον γυμνόν, ἐπιρρίπτουσι τὸν ἴδιον κόσμον, ἕνα τοῖς ἐπιβληθεῖσι τῶν μαθητῶν ἱματίοις ἐπικαθεσθεὶς ὁ κύριος ἀναπαύσηται. ### English translation (Claude) Since, then, the disciples say, “The Lord has need of it,” the evil lords being unable to answer anything, they bring the colt bare to Jesus, and throw their own adornment on it, so that the Lord may rest, sitting on the garments the disciples have put on it. ### Scripture references - Luke 19:34–35: quotation, high confidence ### Translation notes - The quotation is Luke 19:34; the allusion is Luke 19:35. ### Citation (SBL) Origen, Comm. Jo. 10.196 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-196). ## Commentary on John 10.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-197 - Source: Preuschen 4:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rest of Mark's and Luke's accounts can be understood from what was said about Matthew. ### Greek text Τὰ δὲ λοιπὰ ἐκ τῶν εἰρημένων παρὰ τῷ Ματθαίῳ οὐ πάνυ τι ἔσται ἀσαφῆ, τίνα τρόπον »ἔρχονται εἰς Ἱεροσόλυμα, καὶ »εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ« ἤ· »Ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ «αὐτήν. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας‘. ### English translation (Claude) The rest, from what has been said about Matthew, will not be very unclear: how “they come to Jerusalem, and entering the temple he began to drive out those who sold and bought in the temple,” or “When he drew near, seeing the city he wept over it. And entering the temple he began to drive out those who sold.” ### Scripture references - Mark 11:15: quotation, high confidence - Luke 19:41: quotation, high confidence - Luke 19:45: quotation, high confidence ### Translation notes - The quotations are Mark 11:15 and Luke 19:41, 45. ### Citation (SBL) Origen, Comm. Jo. 10.197 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-197). ## Commentary on John 10.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-198 - Source: Preuschen 4:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels' variations describe different souls: in some Christ drives out all, in others he only begins, in others only the sellers. ### Greek text ἐν οἷς μὲν γὰρ τῶν ἐχόντων τὸ ἱερὸν ἐν αὑτοῖς ἐκβάλλει πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας έν τῷ ἱερῷ· ἐν ἑτέροις δὲ μὴ σφόδρα πειθομένοις τῷ λόγῳ τοῦ θεοῦ μόνον τὴν ἀρχὴν ποιεῖται τοῦ ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας. τρίτοι δέ εἰσιν παρὰ τούτους, ἐν οἷς ἤρξατο ἐκβάλλειν μόνους τοὺς πωλοῦντας, οὐχὶ δὲ καὶ τοὺς ἀγοράζοντας. ### English translation (Claude) For in some of those who have the temple within them he drives out all who sell and buy in the temple; in others, who are not very obedient to the Word of God, he only makes a beginning of driving out the sellers and buyers. And there is a third group besides these, in whom he began to drive out only the sellers, and not the buyers too. ### Scripture references - Matt 21:12: allusion, high confidence - Mark 11:15: allusion, high confidence - Luke 19:45: allusion, high confidence ### Translation notes - The allusions are Matt 21:12, Mark 11:15, and Luke 19:45. ### Citation (SBL) Origen, Comm. Jo. 10.198 (Preuschen 4:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-198). ## Commentary on John 10.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-199 - Source: Preuschen 4:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels' discords are resolved spiritually: each evangelist describes the Word working differently in different souls. ### Greek text οἱ δὲ παρὰ τῷ Ἰωάννῃ πάντες ἅμα τοῖς προβάτοις καὶ τοῖς βουσὶν τῷ πλακέντι ἐκ σχοινίων φραγελλίῳ ἐκβάλλονται. ἐπίστησον δὲ ἐπιμελῶς εἰ δυνατὸν † ὡς τάς γε ἐναλλαγὰς τῶν γεγραμμένων καὶ τὰς διαφωνίας διαλύεται παρὰ τὸν τῆς ἀναγωγῆς τρόπον, ἐκάστου τῶν εὐαγγελιστῶν διαγράφοντος διαφόρους τοῦ λόγου ἐνεργείας ἐν διαφόροις ἤθεσι ψυχῶν οὐ τὰ αὐτὰ ἀλλά τινα παραπλήσια ἐπιτελούσας. ### English translation (Claude) And in John all are driven out with the sheep and oxen by the whip plaited of cords. Consider carefully whether it is possible … that the variations and discords of what is written are resolved by the anagogical method, each of the evangelists describing different operations of the Word in different characters of souls, accomplishing not the same things but things similar. ### Scripture references - John 2:15: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. The allusion is John 2:15. ### Citation (SBL) Origen, Comm. Jo. 10.199 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-199). ## Commentary on John 10.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-200 - Source: Preuschen 4:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's different timing can be reconciled only spiritually; he describes palm branches and a crowd going out to meet Jesus. ### Greek text καὶ ἡ δοκοῦσα δὲ διακοπὴ τῶν εἰς Ἱεροσόλυμα ἀνόδων τοῦ Ἰησοῦ παρὰ τώ τὸ ἐν χερσὶν εὐαγγελίον ἀναγράψαντι ἑτέρως παρὰ τοὺς τρεῖς, ὡς ἐξεθέμεθα τὰς λέξεις αὐτῶν οὕτω μόνως σώζεσθαι δύναται· τοῖς παραπλησίοις πράγμασιν ἐπιπεσόντος τοῦ Ἰωάννου ἀντὶ τῶν κοπτομένων ἀπὸ τῶν δένδρων κλάδων, στιβάδων ἐκ τῶν ἀγρῶν καὶ στρωννυμένων ἐν τῇ ὁδῷ βαΐα τῶν φοινίκων εἰληφέναι λέγοντος τὸν πολὺν ἐξεληλυθέναι εἰς τὴν ἑορτὴν ὄχλον, καὶ ἐξεληλυθέναι εἰς ἀπάντησιν αὐτῷ κεκραγότα· »Εὐλογημένος ὁ ἐρχό μενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ«. ### English translation (Claude) And the apparent separation of Jesus' goings up to Jerusalem in the one who wrote the Gospel in hand, differently from the three, as we set out their words, can be preserved only in this way: John, coming upon similar events, instead of branches cut from the trees, or leafy branches from the fields spread on the road, says that the great crowd that had come to the feast took branches of palm trees and went out to meet him, crying out, “Blessed is he who comes in the name of the Lord, even the King of Israel.” ### Scripture references - John 12:12–13: quotation, high confidence - Matt 21:8: allusion, high confidence - Mark 11:8: allusion, high confidence ### Translation notes - The quotation is John 12:13; the allusions are Matt 21:8 and Mark 11:8. ### Citation (SBL) Origen, Comm. Jo. 10.200 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-200). ## Commentary on John 10.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-201 - Source: Preuschen 4:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John, Jesus himself finds the donkey, signifying a soul helped directly by Christ, not by human agents. ### Greek text πλὴν οὗτος ὑπʼ αὐτοῦ φησι τοῦ Ἰησοῦ εὑρίσκεσθαι τὸ ὀνάριον, ἐφʼ ὅ καθέζεται ὁ χριστός, πλέον τι περὶ τοῦ τροπικώτερον δηλουμένου ὀναρίου παριστὰς μείζονα εὐεργεσίαν χωρήσαντος τὴν οὐκ ἀπὸ ἀνθρώπων οὐδὲ διʼ ἀνθρώπων, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ«. ### English translation (Claude) However, this one says that the young donkey on which Christ sits was found by Jesus himself, showing something more about the figuratively signified young donkey, which received a greater benefit, not from human beings nor through human beings, but through Jesus Christ. ### Scripture references - John 12:14: allusion, high confidence - Gal 1:1: allusion, high confidence ### Translation notes - The allusions are John 12:14 and Gal 1:1. ### Citation (SBL) Origen, Comm. Jo. 10.201 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-201). ## Commentary on John 10.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-202 - Source: Preuschen 4:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John too quotes Zechariah freely, adding “Fear not,” which is not in the prophet. ### Greek text οὐδὲ Ἰωάννης δὲ αὐτολεξεὶ τὸ προφητικὸν ἐξέθετο, ἀλλʼ ἀντʼ αὐτοῦ τὸ »Μὴ φοβοῦ, »θύγατερ Σιόν· ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος«· * * * ἀντὶ τοῦ· » Ἐπιβεβηκὼν * * ἐπὶ πῶλον ὄνου * * ἐπὶ ὑποζύγιον καὶ πῶλον νέον‘. τὸ δὲ »Μὴ φοβοῦ, ἡ θυγάτηρ Σιὼν« οὐδʼ ὅλως εἴρηται. ### English translation (Claude) Nor did John set out the prophecy word for word, but instead of it, “Fear not, daughter of Zion; behold, your king comes, sitting” … instead of “mounted … on a donkey's colt … on a beast of burden and a young colt.” And “Fear not, daughter of Zion” is not said at all [in the prophet]. ### Scripture references - John 12:15: quotation, high confidence - Zech 9:9: quotation, high confidence ### Translation notes - The digital text has gaps here. The quotations are John 12:15 and Zech 9:9. ### Citation (SBL) Origen, Comm. Jo. 10.202 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-202). ## Commentary on John 10.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-203 - Source: Preuschen 4:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The daughter of Zion rejoices; the greater daughter of Jerusalem also proclaims the coming of her king. ### Greek text Πλὴν ἴδωμεν ὑπὸ πάντων ἐκτεθέντος τοῦ προφητικοῦ λόγου, εἰ μὴ χαίρειν σφόδρα θυγατέρα Σιὼν ἀναγκαῖον, τὴν δὲ κρείττονα ταύτης θυγατέρα Ἱερουσαλὴμ οὐ μόνον χαίρειν σφόδρα ἀλλὰ καὶ κηρύσσειν δεῖ, τοῦ βασιλέως αὐτῆς ἐρχομένου τοῦ δικαίου καὶ σώζοντος καὶ πράου, διὰ τοῦ ἐπιβεβηκέναι τῷ ὑποζυγίῳ καὶ τῷ νέῳ πώλῳ. ### English translation (Claude) However, since the prophetic saying is set out by all, let us see whether it is necessary for the daughter of Zion to rejoice greatly, while the daughter of Jerusalem, greater than she, must not only rejoice greatly but also proclaim, since her king comes, righteous, saving, and gentle, by being mounted on the beast of burden and the young colt. ### Scripture references - Zech 9:9: allusion, high confidence ### Translation notes - The allusion is Zech 9:9. ### Citation (SBL) Origen, Comm. Jo. 10.203 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-203). ## Commentary on John 10.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-204 - Source: Preuschen 4:205–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever receives Christ need not fear heretical arguments (the chariots of Ephraim) or lust (the horse). ### Greek text πᾶς γοῦν ὁ δεξάμενος αὐτὸν οὐκέτι φοβηθήσεται τοὺς τῶν ἑτεροδόξων ὡπλισμένους τοῖς πιθανοῖς λόγοις, ἅρματα Ἐφραΐμ λεγόμενα ὑπὸ τοῦ κυρίου ἐξολοθρευόμενα, οὐδὲ τὸν ψευδῆ ἵππον εἰς σωτηρίαν, θηλυμανῆ ἐπιθυμίαν τοῖς αἰσθητοῖς ᾠκειωμένην, καὶ πολλοὺς τῶν ἐν Ἱερουσαλὴμ οἰκεῖν θελόντων καὶ τῷ ὑγιεῖ λόγῳ προσέχειν βλάπτοντα. ### English translation (Claude) At any rate, everyone who has received him will no longer fear those of other opinions armed with persuasive arguments, called chariots of Ephraim, destroyed by the Lord; nor the horse, a vain thing for salvation, the lustful desire attached to sensible things, which harms many of those who wish to dwell in Jerusalem and to attend to sound doctrine. ### Scripture references - Zech 9:10: allusion, high confidence - Ps 33:17 (32:17 LXX): allusion, high confidence - Jer 5:8: allusion, medium confidence ### Translation notes - The allusions are Zech 9:10, Ps 33:17 (32:17 LXX), and Jer 5:8. ### Citation (SBL) Origen, Comm. Jo. 10.204 (Preuschen 4:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-204). ## Commentary on John 10.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-205 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ destroys the bow of war, so the devil's fiery darts cannot prevail over those who receive him. ### Greek text ἔστι δὲ χαίρειν ἄξιον ἐπὶ τῷ ἐξολοθρεύεσθαι ὑπὸ τοῦ ὀχουμένου τῷ ὑποζυγίῶ καὶ τῷ νέῳ πώλῳ πᾶν »τόξον πολεμικόν((, οὐκέτι τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ κατισχυόντων τοῦ παραδεξαμένου τὸν Ἰησοῦν εἰς τὸ ἑαυτοῦ ἱερόν. ### English translation (Claude) And it is worth rejoicing that every “bow of war” is destroyed by the one riding on the beast of burden and the young colt, the fiery darts of the enemy no longer prevailing over one who has received Jesus into his own temple. ### Scripture references - Zech 9:10: quotation, high confidence - Eph 6:16: allusion, high confidence ### Translation notes - The allusions are Zech 9:10 and Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 10.205 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-205). ## Commentary on John 10.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-206 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's coming brings peace from the nations and power over the dragons of the sea. ### Greek text ἔσται δὲ καὶ »πλῆθος« μετὰ »εἰρήνης« ἀπὸ τῶν ἐθνῶν ἐν τῇ x003E; Ἱερουσαλὴμ τοῦ σωτῆρος ἐπιδημίᾳ, ἄρχοντος τῶν ὑδάτων, ἵνα συντρίψῃ τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος, καὶ πατήσωμεν τὰ κύματα τῆς θαλάσσης, φθάνοντες ἕως τῶν διεκβολῶν πάντων τῶν ἐπὶ γῆς ποταμῶν. ### English translation (Claude) And there will be “abundance” with “peace” from the nations at the Savior's visit to Jerusalem, when he rules the waters, so that he may crush the heads of the dragons upon the water, and we may tread the waves of the sea, reaching to the outlets of all the rivers on earth. ### Scripture references - Zech 9:10: quotation, high confidence - Ps 74:13 (73:13 LXX): allusion, high confidence - Job 9:8: allusion, medium confidence ### Translation notes - The allusions are Zech 9:10, Ps 74:13 (73:13 LXX), and Job 9:8. An encoding error in the digital text obscures a word before "Jerusalem". ### Citation (SBL) Origen, Comm. Jo. 10.206 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-206). ## Commentary on John 10.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-207 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unridden colt signifies that later believers had never submitted to reason before Christ came to them. ### Greek text ὁ μέντοι γε Μάρκος περὶ τῆς ὄνου γράφων εἰρῆσθαι ὑπὸ τοῦ κυρίου· »Ἐφʼ ὃν οὐδεὶς οὔπω »ἀνθρώπων ἐκάθισεν« δοκεῖ μοι αἰνίττεσθαι τὸ μηδέπω ποτὲ λόγῳ ὑποτεταχέναι ἑαυτοὺς πρὸ τῆς Ἰησοῦ έν αὐτοῖς ἐπιδημίας τοὺς ὕστερον πεπιστευκότας. ### English translation (Claude) Mark, however, writing about the donkey that the Lord said, “on which no one of human beings has yet sat,” seems to me to hint that those who later believed had never subjected themselves to reason before Jesus' visit in them. ### Scripture references - Mark 11:2: quotation, high confidence ### Translation notes - The quotation is Mark 11:2. ### Citation (SBL) Origen, Comm. Jo. 10.207 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-207). ## Commentary on John 10.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-208 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hostile powers, not humans, had ridden the colt, as Isaiah speaks of wealth borne on donkeys by beasts. ### Greek text τάχα γὰρ ἀνθρώπων μὲν οὐδείς πω καθίσας ἐπὶ τὸν πῶλον ἠν, θηρίων δὲ ἢ τῶν ἀλλοτρίων τοῦ λόγου δυνάμεών τινες έπεκάθισαν, ἐπεὶ ὁ πλοῦτος τῶν ἀντικειμένων δυνάμεων καὶ παρὰ τῷ προφήτῃ Ἡσαΐᾳ ἐπὶ ὄνων φέρεσθαι καὶ καμήλων λέγεται διὰ τούτων· »Ἐν τῇ θλίψει καὶ τῇ στενοχωρίᾳ λέων καὶ σκύμνος, »ἐκεῖθεν καὶ x003E; ἀσπίδων πετομένων, οἳ ἔφερον ἐπὶ ὄνων καὶ »καμήλων τὸν πλοῦτον αὐτῶν«. ### English translation (Claude) For perhaps no human being had yet sat on the colt, but some beasts, or powers alien to reason, had sat on it; since the wealth of the opposing powers is said, in the prophet Isaiah too, to be carried on donkeys and camels, in these words: “In affliction and distress, lion and lion's whelp, from there also … of flying asps, who carried their wealth on donkeys and camels.” ### Scripture references - Isa 30:6: quotation, high confidence ### Translation notes - The quotation is Isa 30:6 (LXX); an encoding error obscures a word. ### Citation (SBL) Origen, Comm. Jo. 10.208 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-208). ## Commentary on John 10.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-209 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, “no human has sat on it” would be pointless, since only humans ride colts. ### Greek text πευστέον δὲ πάλιν τῶν ψιλῇ τῇ λέξει προσεχόντων εἰ μὴ κατʼ αὐτοὺς ματαίως ἂν δόξαι γεγράφθαι τὸ »Ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν«. τίς γὰρ παρὰ ἄνθρωπον καθέζεται ἐπὶ πῶλον; καὶ ταῦτα μὲν τὰ ἡμέτερα. ### English translation (Claude) We must ask again those who attend to the bare letter whether, according to them, “on which no one of human beings has yet sat” would not seem written in vain. For who other than a human being sits on a colt? So much for our views. ### Scripture references - Mark 11:2: quotation, high confidence ### Translation notes - The quotation is Mark 11:2. ### Citation (SBL) Origen, Comm. Jo. 10.209 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-209). ## Commentary on John 10.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-210 - Source: Preuschen 4:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: going up to Jerusalem means the Lord's ascent from the material to the “psychic” realm. ### Greek text Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος, ὅς φησι τὴν x003E; Ἱεροσόλυμα ἄνοδον σημαίνειν τὴν ἀπὸ τῶν ὑλικῶν εἰς τὸν ψυχικὸν τόπον τυγχάνοντα εἰκόνα τῆς Ἱερουσαλήμ, ἀνάβασιν τοῦ κυρίου. ### English translation (Claude) Let us look also at Heracleon's views. He says that the going up to Jerusalem signifies the Lord's ascent from material things into the psychic place, which is an image of Jerusalem. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. In Valentinian thought humanity is divided into material, psychic (soul-bearing), and spiritual kinds; an encoding error obscures one word. ### Citation (SBL) Origen, Comm. Jo. 10.210 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-210). ## Commentary on John 10.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-211 - Source: Preuschen 4:206–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon distinguishes the inner sanctuary (for the spiritual) from the outer temple (for psychics saved outside the Pleroma). ### Greek text τὸ δὲ »Εὗρεν ἐν τῷ ἱερῷ« καὶ οὐχὶ »τῷ ναῷ«, οἴεται εἰρῆσθαι ὑπὲρ τοῦ μὴ τὴν κλῆσιν μόνην νοηθῆναι τὴν χωρὶς πνεύματος βοηθεῖσθαι ὑπὸ τοῦ κυρίου· ἡγεῖται γὰρ τὰ μὲν ἅγια τῶν ἁγίων εἶναι τὸ ἱερόν, εἰς ἃ μόνος ὁ ἀρχιερεὺς εἰσῄει, ἔνθα οἴομαι αὐτὸν λέγειν τοὺς πνευματικοὺς χωρεῖν· τὰ δὲ τοῦ προνάου, ὅπου καὶ οἱ Λευῖται, σύμβολον εἶναι τῶν ἔξω τοῦ πλη ρώματος ψυχικῶν εὑρισκομένων ἐν σωτηρίᾳ. ### English translation (Claude) And “He found in the temple (ἱερόν)” and not “in the sanctuary (ναός)” he thinks is said so that it may not be thought that the calling alone, without the Spirit, is helped by the Lord. For he holds that the holy of holies is the sanctuary, which the high priest alone entered, where, I think, he says the spiritual ones go; while the parts of the forecourt, where the Levites also are, are a symbol of the psychic ones found in salvation outside the Pleroma. ### Scripture references - John 2:14: quotation, high confidence - Heb 9:7: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. The Pleroma ("fullness") is the Valentinian realm of the divine Aeons. ### Citation (SBL) Origen, Comm. Jo. 10.211 (Preuschen 4:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-211). ## Commentary on John 10.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-212 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took the traders as those who make gain from worship rather than giving by grace. ### Greek text πρὸς τούτοις τοὺς εὑρισκομένους ἐν τῷ ἱερῶ̣ πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς καθημένους κερματιστὰς ἐξεδέξατο λέγεσθαι ἀντὶ τῶν μη δὲν χάριτι διδόντων, ἀλλʼ ἐμπορίαν καὶ κέρδος τὴν τῶν ξένων εἰς τὸ ἱερὸν εἴσοδον νομιζόντων, τοῦ ἰδίου κέρδους καὶ φιλαργυρίας ἕνεκεν τὰς εἰς τὴν λατρείαν τοῦ θεοῦ θυσίας χορηγούντων. ### English translation (Claude) Besides this, he took those found in the temple selling oxen, sheep, and doves, and the money-changers sitting there, to mean those who give nothing by grace but consider the entry of strangers into the temple a matter of trade and gain, supplying the sacrifices for the worship of God for their own gain and love of money. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 10.212 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-212). ## Commentary on John 10.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-213 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon saw the whip, like linen and the shroud, as an image of the Holy Spirit's power. ### Greek text καὶ τὸ φραγέλλιον δὲ πεποιῆσθαι ἐκ σχοινίων ὑπὸ τοῦ Ἰησοῦ, οὐχὶ παρʼ ἄλλου λαβόντος ἰδιοτρόπως ἀπαγγέλλει, λέγων τὸ φραγέλλιον εἰκόνα τυγχάνειν τῆς δυνάμεως καὶ ἐνεργείας τοῦ ἁγίου πνεύματος ἐκφυσῶντος τοὺς χείρονας, καί φησι τὸ φραγέλλιον καὶ τὸ λίνον καὶ τὴν σινδόνα, καὶ ὅσα τοιαῦτα, εἰκόνα τῆς δυνάμεως καὶ τῆς ἐνεργείας εἶναι τοῦ ἁγίου πνεύματος. ### English translation (Claude) And he reports peculiarly that the whip was made of cords by Jesus, not received from another, saying that the whip is an image of the power and working of the Holy Spirit blowing away the worse; and he says that the whip, the linen, the shroud, and all such things are an image of the power and working of the Holy Spirit. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 10.213 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-213). ## Commentary on John 10.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-214 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon invented that the whip was tied to wood, a type of the cross that destroys evil. ### Greek text ἔπειτα ἑαυτῷ προσείληφεν τὸ μὴ γεγραμμένον, ὡς ἄρα εἰς ξύλον εδέδετο τὸ φραγέλλιον· ὅπερ ξύλον τύπον ἐκλαβὼν εἶναι τοῦ σταυροῦ φησι Τούτῳ τῷ ξύλῳ ἀνηλῶσθαι καὶ ἠφανίσθαι τοὺς κυβευτὰς ἐμπόρους καὶ πᾶσαν τὴν κακίαν. ### English translation (Claude) Then he added for himself what is not written, that the whip was tied to a piece of wood; taking this wood to be a type of the cross, he says: “By this wood the gambling traders and all wickedness were consumed and destroyed.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. ### Citation (SBL) Origen, Comm. Jo. 10.214 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-214). ## Commentary on John 10.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-215 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon adds that Jesus did not make the whip from dead leather, since he was making the church his Father's house. ### Greek text καὶ οὐκ οἶδʼ ὅπως φλυαρῶν φησιν ἐκ δύο τούτων πραγμάτων φραγέλλιον κατασκευάζεσθαι, ζητῶν τὸ ὑπὸ τοῦ Ἰησοῦ γενόμενον· Οὐ γὰρ ἐκ δέρματος, φησί, νεκροῦ ἐποίησεν αὐτό, ἴνα τὴν ἐκκλησίαν κατασκευάσῃ οὐκέτι λῃστῶν καὶ ἐμπόρων σπήλαιον, ἀλλὰ οἶκον τοῦ πατρὸς αὐτοῦ. ### English translation (Claude) And talking nonsense, I do not know how, he says that a whip is made of these two things, inquiring into what was made by Jesus: “For he did not make it,” he says, “of dead leather, in order to make the church no longer a den of robbers and traders but the house of his Father.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. ### Citation (SBL) Origen, Comm. Jo. 10.215 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-215). ## Commentary on John 10.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-216 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against Heracleon: Jesus calls the Jerusalem temple his Father's house, so his Father is the Creator of heaven and earth. ### Greek text λεκτέον δὲ τὸ ἀναγκαιότατον περὶ τῆς θεότητος καὶ ἐκ τῶν ῥητῶν τούτων πρὸς αὐτόν. εἰ γὰρ τὸ ἐν Ἱεροσολύμοις ἱερὸν οἶκον τοῦ ἰδίου πατρός φησιν εἶναι ὁ Ἰησοῦς, τοῦτο δὲ τὸ ἱερὸν εἰς δόξαν τοῦ κτίσαντος τὸν οὐρανὸν καὶ τὴν γῆν γέγονεν, πῶς οὐκ ἄντικρυς διδασκόμεθα μὴ ἑτέρου τινὸς νομίζειν υἱὸν εἶναι παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς τὸν υἱὸν τοῦ θεοῦ; ### English translation (Claude) But we must say to him what is most necessary about the Godhead, from these very words. For if Jesus says that the temple in Jerusalem is the house of his own Father, and this temple was made for the glory of the one who created heaven and earth, how are we not plainly taught not to think the Son of God is the son of anyone other than the maker of heaven and earth? ### Scripture references - John 2:16: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusion is John 2:16. ### Citation (SBL) Origen, Comm. Jo. 10.216 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-216). ## Commentary on John 10.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-217 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel sent the apostles into this temple to preach. ### Greek text Εἰς τοῦτον οὖν τὸν οἶκον τοῦ πατρὸς Ἰησοῦ, ὡς οἶκον τυγχάνοντα τῆς προσευχῆς, καὶ οἱ τοῦ χριστοῦ ἀπόστολοι (ὠς ἐν Πράξεσιν αὐτῶν εὕρομεν) ὑπὸ τοῦ ἀγγέλου κελεύονται πορευθέντες στῆναι καὶ λαλεῖν »τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης«. ### English translation (Claude) Into this house of Jesus' Father, as being the house of prayer, the apostles of Christ too (as we find in their Acts) are commanded by the angel to go and stand and speak “to the people all the words of this life.” ### Scripture references - Acts 5:20: quotation, high confidence ### Translation notes - The quotation is Acts 5:20. ### Citation (SBL) Origen, Comm. Jo. 10.217 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-217). ## Commentary on John 10.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-218 - Source: Preuschen 4:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles prayed at the temple because they knew its God was theirs. ### Greek text ἀλλὰ καὶ διὰ τῆς ὡραίας πύλης ἐκεῖσε προσεύξασθαι ὡς εἰς »οἶκον προσευχῆς« προσέρχονται, οὐκ ἂν τοῦτο ποιήσαντες, εἰ μὴ τὸν αὐτὸν ᾔδεσαν θεὸν τῷ ὑπὸ τῶν ἐκθειαζόντων τὸν ναὸν ἐκεῖνον προσκυνουμένῳ. ### English translation (Claude) And they also go through the Beautiful Gate to pray there, as into a “house of prayer,” which they would not have done if they had not known that the same God was worshiped by those who revered that temple. ### Scripture references - Acts 3:1–2: allusion, high confidence - Isa 56:7: allusion, high confidence ### Translation notes - The allusions are Acts 3:1–2 and Isa 56:7. ### Citation (SBL) Origen, Comm. Jo. 10.218 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-218). ## Commentary on John 10.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-219 - Source: Preuschen 4:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles proclaim that the God of their fathers, whom Jesus called the God of Abraham, raised him. ### Greek text διόπερ καὶ λέγουσιν οἱ πειθαρχοῦντες θεῷ μᾶλλον ἢ ἀνθρώποις Πέτρος καὶ οἱ ἀπόστολοι· »Ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς »διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου« οὐ γὰρ ὑπʼ ἄλλου ἴσασιν ἐκ νεκρῶν ἐγηγερμένον Ἰησοῦν θεοῦ ἢ τοῦ τῶν πατέρων, ὃν καὶ ὁ χριστὸς δοξάζων θεὸν τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ φησιν εἶναί, οὐκ ὄντων »νεκρῶν ἀλλὰ ζώντων«. ### English translation (Claude) That is why Peter and the apostles, obeying God rather than men, say: “The God of our fathers raised Jesus, whom you killed by hanging him on a tree.” For they know that Jesus was raised from the dead by no other God than the God of the fathers, whom Christ too, glorifying him, says is the God of Abraham and Isaac and Jacob, who are not “dead but living.” ### Scripture references - Acts 5:29–30: quotation, high confidence - Matt 22:32: quotation, high confidence ### Translation notes - The quotation is Acts 5:30; the allusions are Acts 5:29 and Matt 22:32. ### Citation (SBL) Origen, Comm. Jo. 10.219 (Preuschen 4:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-219). ## Commentary on John 10.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-220 - Source: Preuschen 4:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples' recalling Psalm 69 shows the temple belonged to Christ's God; the psalm has the past tense. ### Greek text πῶς δὲ καὶ οἱ μαθηταί, εἰ μὴ τοῦ αὐτοῦ θεοῦ τοῦ χριστοῦ ὁ οἶκος ἠν, ἐμέμνηντο ἂν τοῦ ἐν ξη΄ εἰρημένου ψαλμῷ· »Ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με;« οὕτω γὰρ κεῖται ἐν τῷ προφήτῃ καὶ οὐχί »Καταφάγεταί με«. ### English translation (Claude) And how would the disciples have remembered what is said in the sixty-eighth Psalm, “Zeal for your house has consumed me,” if the house was not of the same God as Christ's? For so it stands in the prophet, and not “will consume me.” ### Scripture references - Ps 69:9 (68:10 LXX): quotation, high confidence - John 2:17: allusion, high confidence ### Translation notes - The quotation is Ps 69:9 (68:10 LXX), cited in John 2:17 with the future "will consume". ### Citation (SBL) Origen, Comm. Jo. 10.220 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-220). ## Commentary on John 10.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-221 - Source: Preuschen 4:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, Son of a “jealous” God, is zealous that nothing foreign defile God's house within each soul. ### Greek text ζηλοῖ δὲ μάλιστα ὁ χριστὸς τὸν ἐν ἑκάστῳ ἡμῶν οἶκον τοῦ θεοῦ, μὴ βουλόμενος αὐτὸν ἀὐτὸν εἶναι οἶκον μηδὲ τὸν οἶκον τῆς προσευχῆς λῃστῶν σπήλαιον, ἅτε θεοῦ ζηλωτοῦ υἱὸς ὤν, ἐὰν εὐγνωμονέστερον ἀκούωμεν τῶν τοιούτων ἀπὸ τῶν γραφῶν φωνῶν, κατὰ μεταφορὰν εἰρημένων ἀπὸ τῶν ἀνθρωπίνων εἰς παράστασιν τοῦ μηδὲν ἀλλότριον βούλεσθαι τὸν θεὸν ἐπιμίγνυσθαι τοῦ βουλήματος αὐτοῦ τῇ ψυχῇ πάντων μὲν ἀνθρώπων, ἐξαιρέτως δὲ τῶν τὰ τῆς θειοτάτης πίστεως παραδέξασθαι θελόντων. ### English translation (Claude) And Christ is especially zealous for the house of God in each of us, not wishing it to be a house [of trade], nor the house of prayer a den of robbers, being the Son of a jealous God, if we hear such scriptural expressions more intelligently, as spoken by metaphor from human things to show that God wishes nothing foreign to his will to be mixed into the soul of all human beings, and especially of those who wish to receive the teachings of the most divine faith. ### Scripture references - Exod 20:5: allusion, high confidence - Matt 21:13: allusion, high confidence ### Translation notes - The digital text repeats "it" where "of trade" is expected. The allusions are Exod 20:5 and Matt 21:13. ### Citation (SBL) Origen, Comm. Jo. 10.221 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-221). ## Commentary on John 10.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-222 - Source: Preuschen 4:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 69 is spoken throughout by Christ, including the verses cited in the Gospels. ### Greek text πλὴν τὸν ξη΄ ψαλμόν, ἔχοντα τὸ »Ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με« καὶ μετʼ ὀλίγα »Ἔδωκαν εἰς »τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος‘ ἀμφότερα ἐν τοῖς εὐαγγελίοις ἀναγεγραμμένα, ἰστέον ἐκ προσώπου λέγεσθαι τοῦ χριστοῦ, οὐδεμίαν ἐμφαίνοντα τοῦ λέγοντος προσώπου μεταβολήν. ### English translation (Claude) However, the sixty-eighth Psalm, which has “Zeal for your house has consumed me” and a little later “They gave me gall for my food, and for my thirst they gave me vinegar to drink,” both recorded in the Gospels, must be known to be spoken in the person of Christ, showing no change of the speaking person. ### Scripture references - Ps 69:9 (68:10 LXX): quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Matt 27:34: allusion, high confidence ### Translation notes - The quotations are Ps 69:9 and 69:21 (68:10, 22 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.222 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-222). ## Commentary on John 10.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-223 - Source: Preuschen 4:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon wrongly assigns the psalm's words to the evil powers expelled by Christ, which breaks the psalm's sequence. ### Greek text Σφόδρα δὲ ἀπαραχωρήτως ὁ Ἡρακλέων οἵεται τὸ »Ὁ ζῆλος »τοῦ οἴκου σου καταφάγεταί με« ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων ὑπὸ τοῦ σωτῆρος δυνάμεων λέγεσθαι, μὴ δυνάμενος τὸν εἱρμὀν τῆς ἐν τῷ ψαλμῷ προφητείας τηρῆσαι νοούμενον ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων δυνάμεων λέγεσθαι. ### English translation (Claude) Heracleon, very inadmissibly, thinks that “Zeal for your house will consume me” is spoken in the person of the powers cast out and consumed by the Savior, being unable to keep the sequence of the prophecy in the psalm if it is understood as spoken in the person of the powers cast out and consumed. ### Scripture references - John 2:17: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotation is John 2:17. ### Citation (SBL) Origen, Comm. Jo. 10.223 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-223). ## Commentary on John 10.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-224 - Source: Preuschen 4:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon stumbled at Christ being “consumed” because he ignored Scripture's use of human language for God. Next lemma: “Destroy this temple.” ### Greek text ἀκόλουθον δὲ ἐστιν κατʼ αὐτὸν καὶ τὸ »Εδωκαν εἰς τὸ βρῶμά μου χολήν« ἀπʼ ἐκείνων λέγεσθαι ἐν τῷ αὐτῷ ἀναγεγραμμένον ψαλμῷ· ἀλλʼ, ὡς εἰκός, ἐτάραξεν αὐτὸν τὸ »Καταφάγεταί με« ὡς μὴ δυνάμενον ὑπὸ Χριστοῦ ἀπαγγέλλεσθαι, οὐχ ὁρῶντα τὸ ἔθος τῶν ἀνθρωποπαθῶν περὶ θεοῦ καὶ Χριστοῦ λόγων. Ἀπεκρίθησαν οὗν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα Ποιεῖς; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ### English translation (Claude) It follows, according to him, that “They gave me gall for my food,” written in the same psalm, is also spoken by them. But, as is likely, “will consume me” disturbed him, as something that could not be said by Christ, since he did not see the custom of speaking of God and Christ in terms of human feelings. [John 2:18–19:] “The Jews then answered and said to him, What sign do you show us, since you do these things? Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.” ### Scripture references - Ps 69:21 (68:22 LXX): quotation, high confidence - John 2:18–19: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are Ps 69:21 (68:22 LXX) and John 2:18–19, the next lemma. ### Citation (SBL) Origen, Comm. Jo. 10.224 (Preuschen 4:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-224). ## Commentary on John 10.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-225 - Source: Preuschen 4:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews demanding a sign represent the worldly-minded, angry that their cherished traffic has been expelled. ### Greek text Οἱ σωματικοὶ καὶ τοῖς αἰσθητοῖς φίλοι δοκοῦσίν μοι νῦν διὰ τῶν Ἰουδαίων δηλοῦσθαι, οἵτινες ἐπὶ τοῖς ὑπὸ τοῦ Ἰησοῦ ἀπελαυνομένοις, ποιοῦσιν »οἶκον ἐμπορίου« τὸν οἶκον τοῦ πατρός, ἀγανακτοῦντες πράγμασιν ὑπʼ αὐτῶν περιεπομένοις ἀπαιτοῦσιν σημεῖον, καθʼ ὅ σημεῖον πρεπόντως φανήσεται ὁ λόγος, ὃν μὴ παραδέχονται ἐκεῖνοι, ταῦτα ποιῶν. ### English translation (Claude) The Jews here seem to me to signify the bodily-minded and lovers of sensible things, who, angry at those driven out by Jesus for making the Father's house “a house of trade,” which they cherished, demand a sign by which the Word, whom they do not accept, will appear to be doing these things fittingly. ### Scripture references - John 2:16: quotation, high confidence - John 2:18: allusion, high confidence ### Translation notes - The quotation is John 2:16. The editor deletes πράγμασιν ("matters"; the opening bracket is lost in the digital text). ### Citation (SBL) Origen, Comm. Jo. 10.225 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-225). ## Commentary on John 10.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-226 - Source: Preuschen 4:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus answers by linking the temple with his own body. ### Greek text συνάπτων δὲ ὁ σωτὴρ ὡς ἕνα τῷ περὶ τοῦ ἱεροῦ ἐκείνου τὸν περὶ τοῦ ἰδίου σώματος λόγον, ἀποκρίνεται πρὸς τὸ »Τί σημεῖον δεικνύεις, ὅτι ταῦτα ποιεῖς;« τὸ »Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν«· ### English translation (Claude) And the Savior, joining the account of his own body with that of that temple as one, answers to “What sign do you show, since you do these things?” with “Destroy this temple, and in three days I will raise it up.” ### Scripture references - John 2:18–19: quotation, high confidence ### Translation notes - The quotations are John 2:18–19. ### Citation (SBL) Origen, Comm. Jo. 10.226 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-226). ## Commentary on John 10.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-227 - Source: Preuschen 4:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus gave a sign related to the temple because the question concerned the temple. ### Greek text εἰ γὰρ καὶ μυρία ὅσα σημεῖα ἄλλα δεικνύναι οἷός τε ἦν, ἀλλʼ † οὔτι γε πρὸς τὸ »Ὅτι ταῦτα ποιεῖς;« τὰ κατὰ τὸν ναὸν πρεπόντως ἀντὶ τῶν ἑτέρων παρὰ τὸν ναὸν σημείων ἀπεκρίνατο. ### English translation (Claude) For even if he could have shown countless other signs, yet … to “since you do these things” he answered fittingly with things concerning the temple rather than other signs unrelated to it. ### Translation notes - The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 10.227 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-227). ## Commentary on John 10.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-228 - Source: Preuschen 4:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple and Christ's body both prefigure the church, built of living stones on Christ the cornerstone. ### Greek text ἀμφότερα μέντοι γε, τό τε ἱερὸν καὶ τὸ σῶμα τοῦ Ἰησοῦ, κατὰ μίαν τῶν ἐκδοχῶν τύπος μοι εἶναι φαίνεται τῆς ἐκκλησίας, τῷ ἐκ λίθων ζώντων οἰκοδομεῖσθαι αὐτήν, οἶκον πνευματικὸν »εἰς ἱεράτευμα ἅγιον« γινομένην, ἐποικοδομουμένην ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος »ἀκρογωνιαίου Χριστοῦ Ἰησοῦ«, χρηματίζουσαν »ναόν«. ### English translation (Claude) Both, however, the temple and the body of Jesus, seem to me, according to one of the interpretations, to be a type of the church, because it is built of living stones, becoming a spiritual house “for a holy priesthood,” built on the foundation of the apostles and prophets, “Christ Jesus being the cornerstone,” and called a “temple.” ### Scripture references - 1 Pet 2:5: quotation, high confidence - Eph 2:20–21: quotation, high confidence ### Translation notes - The quotations are 1 Pet 2:5 and Eph 2:20–21. ### Citation (SBL) Origen, Comm. Jo. 10.228 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-228). ## Commentary on John 10.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-229 - Source: Preuschen 4:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, Christ's body, though scattered by persecution, will be raised on the “third day” of the new creation, as Christ's resurrection foreshadows. ### Greek text διὰ δὲ τοῦ »Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους‘, κἂν λύεσθαι δὲ ἡ τῶν λίθων τοῦ ναοῦ ἁρμονία δοκῇ x003E; διασκορπίζεσθαι, ὡς ἐν κα ψαλμῷ γέγραπται, πάντα τὰ ὀστᾶ τοῦ χριστοῦ ὑπὸ τῶν ἐν διωγμοῖς καὶ θλίψεσιν ἐπιβουλῶν ἀπὸ τῶν προσπολεμούντων τῇ ἑνότητι τοῦ ναοῦ ἐν διωγμοῖς, ἐγερθήσεται ὁ ναὸς καὶ ἀναστήσεται τὸ σῶμα τῇ τρίτῃ ἡμέρᾳ μετὰ τὴν ἐνεστηκυῖαν ἐν αὐτῷ κακίας ἡμέραν καὶ τὴν μετὰ ταύτην τῆς συντελείας· τρίτη γὰρ ἐν τῷ καινῷ οὐρανῷ καὶ καινῇ γῇ ἐνστήσεται, ὅτε τὰ ὀστᾶ ταῦτα, πᾶς οἶκος Ἰσραήλ, ἐν τῇ μεγάλῃ κυριακῇ ἐγερθήσεται τοῦ θανάτου νενικημένου· ὥστε καὶ τὴν γενομένην ἀνάστασιν τοῦ χριστοῦ ἀπὸ τοῦ κατὰ τὸν σταυρὸν πάθους περιέχειν μυστήριον τῆς ἀναστάσεως τοῦ παντὸς Χριστοῦ σώματος. ### English translation (Claude) And through “You are the body of Christ and members in part,” even if the harmony of the temple's stones seems to be destroyed, and all the bones of Christ seem to be scattered, as is written in the twenty-first Psalm, by the plots in persecutions and afflictions from those who war against the unity of the temple in persecutions, the temple will be raised and the body will rise on the third day, after the present day of wickedness in it and the following day of the consummation. For the third will come in the new heaven and new earth, when these bones, the whole house of Israel, will be raised on the great Lord's day, death having been conquered; so that the resurrection of Christ that happened after the suffering on the cross contains a mystery of the resurrection of the whole body of Christ. ### Scripture references - 1 Cor 12:27: quotation, high confidence - Ps 22:14 (21:15 LXX): allusion, high confidence - Ezek 37:11: allusion, high confidence - 2 Pet 3:13: allusion, medium confidence - 1 Cor 15:54: allusion, medium confidence ### Translation notes - An encoding error obscures one word. The quotation is 1 Cor 12:27; the allusions are Ps 22:14 (21:15 LXX), Ezek 37:11, 2 Pet 3:13, and 1 Cor 15:54. ### Citation (SBL) Origen, Comm. Jo. 10.229 (Preuschen 4:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-229). ## Commentary on John 10.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-230 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Christ was crucified and raised, so his whole body, the saints, are crucified with him to the world. ### Greek text ὥσπερ δὲ ἐκεῖνο τὸ αἰσθητὸν τοῦ Ἰησοῦ σῶμα ἐσταύρωται καὶ τέθαπται καὶ μετὰ τοῦτο ἐγήγερται, οὕτως τὸ ὅλον τῶν ἁγίων Χριστοῦ σῶμα Χριστῷ συνεσταύρωται καὶ νῦν οὐκέτι ζῇ· ἕκαστός γὰρ τῶν ὡς Παῦλος έν οὐδενὶ ἄλλῳ καυχᾶται ἢ »ἐν τῷ σταυρῷ τοῦ κυ ρίου ἡμῶν Χριστοῦ Ἰησοῦ«, διʼ οὗ αὐτὸς κόσμῳ ἐσταύρωται καὶ κόσμος αὐτῷ. ### English translation (Claude) And just as that sensible body of Jesus was crucified and buried and afterward raised, so the whole body of Christ's saints has been crucified with Christ and now no longer lives; for each of those like Paul boasts in nothing other than “the cross of our Lord Jesus Christ,” through which he has been crucified to the world and the world to him. ### Scripture references - Gal 2:19–20: allusion, high confidence - Gal 6:14: quotation, high confidence ### Translation notes - The allusion is Gal 2:19–20; the quotation is Gal 6:14. ### Citation (SBL) Origen, Comm. Jo. 10.230 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-230). ## Commentary on John 10.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-231 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers are also buried with Christ. ### Greek text οὐ μόνον οὐν χριστῷ συνεσταύρωται καὶ κόσμῳ ἐσταύρωται, ἀλλὰ καὶ Χριστῷ συνθάπτεται· Συνετάφημεν, γάρ φησι, τώ »χριστῷ« ὁ Παῦλος. ### English translation (Claude) Not only, then, has he been crucified with Christ and crucified to the world, but he is also buried with Christ: “We were buried,” says Paul, “with Christ.” ### Scripture references - Rom 6:4: quotation, high confidence ### Translation notes - The quotation is Rom 6:4. ### Citation (SBL) Origen, Comm. Jo. 10.231 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-231). ## Commentary on John 10.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-232 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers have risen with Christ in pledge, walking in newness of life, while awaiting the full resurrection. ### Greek text καὶ ὡσπερεὶ ἔν τινι ἀρραβῶνι ἀναστάσεως γενόμενος λέγει τὸ »Συνανέστημεν αὐτῷ«· ἐΠεὶ ἐν καινότητι ζωῆς τινι περιπατεῖ, ὡς κατὰ τὴν ἐλπιζομένην μακαρίαν καὶ τελείαν ἀνάστασιν μηδέπω ἀναστάς. ἤτοι οὐν νῦν μὲν ἐσταύρωται, μετὰ δὲ ταῦτα θάπτεται, ἢ νῦν > θάπτεται καὶ] ἀρθεὶς ἀπὸ τοῦ σταυροῦ, ποτὲ δὲ, καθὸ νῦν πέμπται, ἀναστήσεται. ### English translation (Claude) And as though coming to be in a kind of pledge of resurrection, he says, “We rose with him,” since he walks in a certain newness of life, not yet having risen according to the hoped-for blessed and perfect resurrection. Either, then, he is now crucified and afterwards buried, or now buried and taken down from the cross, and at some time, since he is now buried, he will rise. ### Scripture references - Col 2:12: allusion, high confidence - Rom 6:4: allusion, high confidence - Eph 2:6: allusion, medium confidence ### Translation notes - The allusions are Col 2:12, Eph 2:6, and Rom 6:4. The end of the section is garbled in the digital text. ### Citation (SBL) Origen, Comm. Jo. 10.232 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-232). ## Commentary on John 10.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-233 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mystery of resurrection appears in Ezekiel's vision of the dry bones. ### Greek text Μέγα δὲ έστιν τὸ τῆς ἀναστάσεως καὶ δυσθεώρητον τοῖς πολλοῖς ἡμῶν μυστήριον, ὅΠερ καὶ έν ἄλλοις πολλοῖς λέγεται τῶν γραφῶν τόποις, οὐχ ἧττον καὶ ἐν τῷ Ἑζεκιὴλ διὰ τούτων ἀπαγγέλλεται· »Καὶ ἐγένετο ἐπʼ ἐμὲ χεὶρ κυρίου καὶ ἐξήγαγέν με ἐν πνεύ »ματι κυρίου καὶ ἔθηκέν με έν μέσῳ τοῦ πεδίου, καὶ τοῦτο ἠν μεστὸν »ὀστῶν ἀνθρωπίνων. καὶ περιήγαγέν με ἐπʼ αὐτὰ κύκλοθεν κύκλῳ, »καὶ ἰδοὺ πολλὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου, καὶ ἰδού, ξηρὰ »σφόδρα. καὶ εἶπεν πρὸς μέ· Υἱὲ ἀνθρώπου, εἰ ζήσεται τὰ ὀστᾶ » ταῦτα; καὶ εἶπα· Κύριε, κύριε σὺ ἐπίστῃ ταῦτα. καὶ εἶπεν πρὸς μέ· »Προφήτευσον ἐπὶ τὰ ὀστᾶ ταῦτα, καὶ ἐρεῖς αὐτοῖς· Τὰ ὀστᾶ τὰ ξηρά, »ἀκούσατε λόγον κυρίου«· καὶ μετʼ ὀλίγα· ### English translation (Claude) Great is the mystery of the resurrection and hard for most of us to perceive, which is spoken of in many other places of Scripture, not least in Ezekiel, in these words: “And the hand of the Lord came upon me, and he brought me out in the Spirit of the Lord and set me in the middle of the plain, and it was full of human bones. And he led me around them on every side, and behold, there were very many on the face of the plain, and behold, they were very dry. And he said to me, Son of man, will these bones live? And I said, Lord, Lord, you know these things. And he said to me, Prophesy over these bones, and say to them, Dry bones, hear the word of the Lord.” And a little later: ### Scripture references - Ezek 37:1–4: quotation, high confidence ### Translation notes - The quotation is Ezek 37:1–4. ### Citation (SBL) Origen, Comm. Jo. 10.233 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-233). ## Commentary on John 10.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-234 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God says the bones are the whole house of Israel, who have lost hope. ### Greek text » Καὶ ἐλάλησεν κύριος πρὸς μὲ »λέγων· Υἱὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα πᾶς οἶκος Ἰσραήλ ἐστιν. καὶ »αὐτοὶ λέγουσιν· Ξηρὰ γέγονεν τὰ ὀστᾶ ἡμῶν, ἀπόλωλεν ἡ ἐλπὶς ἡμῶν, »διαπεφωνήκαμεν«. ### English translation (Claude) “And the Lord spoke to me, saying, Son of man, these bones are the whole house of Israel. And they say, Our bones have become dry, our hope has perished, we are lost.” ### Scripture references - Ezek 37:11: quotation, high confidence ### Translation notes - The quotation is Ezek 37:11. ### Citation (SBL) Origen, Comm. Jo. 10.234 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-234). ## Commentary on John 10.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-235 - Source: Preuschen 4:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bones addressed are the house of Israel, Christ's body, of which he said “my bones are scattered,” though his physical bones were not. ### Greek text ποίοις γὰρ ὀστοῖς λέγεται· »Ἀκούσατε λόγον »κυρίου«, ὡς αἰσθανομένοις λόγου κυρίου, ἅτε οὖσιν οἴκῳ Ἰσραὴλ ἢ τώ Χριστοῦ σώματι, περὶ οὗ ὲ́λεγεν ὁ κύριος· » Διεσκορπίσθη πάντα »τὰ ὀστᾶ μου« τῶν σωματικῶν ὀστέων αὐτοῦ μὴ διασκεδασθέντων, ἀλλὰ μηδὲ συντριβέντος τινὸς ἐξ αὐτῶν; ### English translation (Claude) For to what kind of bones is it said, “Hear the word of the Lord,” as though they perceive the word of the Lord, being the house of Israel or the body of Christ, about which the Lord said, “All my bones are scattered,” though his bodily bones were not scattered, nor was any one of them broken? ### Scripture references - Ezek 37:4: quotation, high confidence - Ps 22:14 (21:15 LXX): quotation, high confidence - John 19:36: allusion, high confidence ### Translation notes - The quotations are Ezek 37:4 and Ps 22:14 (21:15 LXX); the allusion is John 19:36. ### Citation (SBL) Origen, Comm. Jo. 10.235 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-235). ## Commentary on John 10.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-236 - Source: Preuschen 4:210–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the resurrection Christ's members, now like dry bones, will be joined together into the perfect man. ### Greek text ὅτε δὲ γίνεται αὐτὴ ἡ ἀνάστασις τοῦ ἀληθινοῦ καὶ τελειοτέρου Χριστοῦ σώματος, τότε τὰ μέλη τοῦ χριστοῦ τὰ νῦν, ὡς πρὸς τὸ μέλλον, ξηρὰ ὀστᾶ συναχθήσεται, ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονία πρὸς ἁρμονίαν, οὐδενὸς τῶν ἐστε ρημένων ἁρμονίας καταντήσοντος εἰς τὸν τἐλειον ἄνδρα, »εἰς τὸ μέ »τρον τῆς ἡλικίας τοῦ πληρώματος‘ τοῦ σώματος τοῦ χριστοῦ‘. ### English translation (Claude) And when the resurrection itself of the true and more perfect body of Christ takes place, then the members of Christ, which are now, compared with the future, dry bones, will be gathered together, bone to bone and joint to joint, none of those deprived of a joint reaching the perfect man, “the measure of the stature of the fullness” of the body of Christ. ### Scripture references - Ezek 37:7: allusion, high confidence - Eph 4:13: quotation, high confidence ### Translation notes - The allusion is Ezek 37:7; the quotation is Eph 4:13. ### Citation (SBL) Origen, Comm. Jo. 10.236 (Preuschen 4:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-236). ## Commentary on John 10.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-237 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many members will be one body, and God alone will assign each its place. ### Greek text καὶ τότε τὰ πολλὰ μέλη τὸ ἓν ἔσται σῶμα, πάντων τῶν τοῦ σώματος μελῶν πολλῶν ὸ́ντων γινομένων ἑνὸς σώματος· τὴν δὲ κρίσιν ποδὸς καὶ χειρὸς καὶ ὀφθαλμοῦ καὶ ἀκοῆς καὶ ὀσφρήσεως τῶν συνπληρούντων ἰδίᾳ μὲν τὴν κεφαλήν, ἰδίᾳ δὲ τοὺς πόδας, καὶ τὰ λοιπὰ τῶν μελῶν τά τε ἀσθενέστερα καὶ ταπεινότερα κοὶ ἀσχήμονα καὶ εὐσχήμονα μόνου θεοῦ ἔστιν ποιήσασθαι, ὃς συγκεράσει τὸ σῶμα, ### English translation (Claude) And then the many members will be the one body, all the many members of the body becoming one body; and the judgment of foot and hand and eye and hearing and smell, which fill up, on the one hand, the head, and on the other the feet, and the rest of the members, the weaker and humbler, the unseemly and the seemly, belongs to God alone to make, who will compose the body, ### Scripture references - 1 Cor 12:12: allusion, high confidence - 1 Cor 12:22–24: allusion, high confidence ### Translation notes - The allusions are 1 Cor 12:12–24. ### Citation (SBL) Origen, Comm. Jo. 10.237 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-237). ## Commentary on John 10.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-238 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will honor the lesser members so the body has no division, all sharing each other's joy. ### Greek text καὶ τότε μᾶλλον τοῦ νῦν τῷ ὑστεροῦντι περισσοτέραν διδοὺς τιμήν, ἵνα μηδαμῶς ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων με- »ριμνῶσιν τὰ μέλη«, καὶ εἴ τινα εὐπάθειαν ἔχει μέλος, συνευπαθήσῃ πάντα τὰ μέλη, εἴτε δοξάζεται, συγχαίρῃ τά πάντα. ### English translation (Claude) and then, more than now, gives greater honor to the member that lacked it, so that there may be no division at all in the body, but “the members may have the same care for one another,” and if one member has any good experience, all the members may share it, or if one is glorified, all may rejoice together. ### Scripture references - 1 Cor 12:24–26: quotation, high confidence ### Translation notes - The quotation and allusions are 1 Cor 12:24–26. ### Citation (SBL) Origen, Comm. Jo. 10.238 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-238). ## Commentary on John 10.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-239 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All this bears on the temple, the Jews' demand for a sign, and Jesus' answer linking temple and body. ### Greek text ταῦτά μοι οὐκ ἀλλοτρίως τοῦ ἱεροῦ καὶ τῶν ἀπʼ αὐτοῦ ἐξελαυνο μένων, περὶ οὗ λέγει ὁ σωτήρ· »Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με«, εἴρηται, τῶν τε αἰτούντων σημεῖον Ἰουδαίων αὐτοῖς δειχθῆναι, καὶ τῆς τοῦ κυρίου πρὸς αὐτοὺς ἀποκρίσεως, συνάπτοντος τὸν τοῦ ναοῦ λόγον τῷ τοῦ ἰδίου σώματος, καὶ φάσκοντος· ### English translation (Claude) These things, I think, have been said not irrelevantly to the temple and those driven out of it, concerning which the Savior says, “Zeal for your house will consume me,” and to the Jews asking that a sign be shown them, and to the Lord's answer to them, joining the account of the temple with that of his own body, and saying: ### Scripture references - John 2:17: quotation, high confidence ### Translation notes - The quotation is John 2:17. ### Citation (SBL) Origen, Comm. Jo. 10.239 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-239). ## Commentary on John 10.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-240 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the temple of Christ's body the irrational traders must be expelled. ### Greek text Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν‘. ἀπὸ γὰρ τούτου τοῦ ναοῦ ὄντος σώματος Χριστοῦ δεῖ ἀπελαύνεσθαι ταῦτα τά ἄλογα καὶ ἐμπορικά, ἕνα μηκέτι οἶκος ἐμπορίου ᾖ. ### English translation (Claude) “Destroy this temple, and in three days I will raise it up.” For from this temple, which is Christ's body, these irrational and trading things must be driven out, so that it may no longer be a house of trade. ### Scripture references - John 2:19: quotation, high confidence ### Translation notes - The quotation is John 2:19. ### Citation (SBL) Origen, Comm. Jo. 10.240 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-240). ## Commentary on John 10.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-241 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple of Christ's body is destroyed by his enemies and raised on the third day; then the disciples' faith is perfected. ### Greek text καὶ τοῦτον τὸν ναὸν λυθῆναι δεῖ ὑπὸ τῶν ἐπιβουλευόντων τῷ λόγῳ τοῦ θεοῦ καὶ μετὰ τὸ λυθῆναι τῇ προειρημένῃ ἡμῖν τρίτῃ ἡμέρᾳ ἐγερθῆναι· ὅτε καὶ οἱ μαθηταὶ ὅ τε ἔλεγεν πρὶν λυθῆναι τὸν ναὸν τοῦ θεοῦ ὁ λόγος αὐτοῦ μνησθήσονται οὐ οὐ ἔλεγεν] καὶ πιστεύσουσιν, τελειουμένης αὐτῶν μετὰ τῆς γνώσεως τότε καὶ τῆς πίστεως, οὐ τῇ γραφῇ μόνῃ ἀλλὰ καὶ τῷ λόγῳ, ὅν εἶπεν ὁ Ἰησοῦς. ### English translation (Claude) And this temple must be destroyed by those who plot against the Word of God, and after being destroyed be raised on the third day we spoke of; when also the disciples will remember what the Word said before the temple of God was destroyed, and will believe, their faith then being perfected together with knowledge, not in the Scripture only but also in the word that Jesus spoke. ### Scripture references - John 2:22: allusion, high confidence ### Translation notes - The digital text is garbled in the middle ("of which he spoke" repeated). The allusion is John 2:22. ### Citation (SBL) Origen, Comm. Jo. 10.241 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-241). ## Commentary on John 10.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-242 - Source: Preuschen 4:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each purified soul is destroyed and raised by Jesus, and the text says “in three days,” not “on the third day.” ### Greek text καὶ ἕκαστος δὲ τῶν τοιῶνδε Ἰησοῦ αὐτὸν καθαίροντος ἀποθέμενος τὰ ἄλογα καὶ τὰ πωλοῦντα διὰ τὸν τοῦ ἐν αὐτοῖς λόγου ζῆλον καταλυθήσεται, ἐπὶ τῷ ὑπὸ Ἰησοῦ ἐγερθῆναι οὐ τῇ τρίτῃ ἡμέρᾳ, ὅσον ἐπὶ τῇ προκειμένῃ λέξαι· οὐ γὰρ γέγραπται·Λύσατε τὸν ναὸν τοῦτον καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερῶ αὐ·τόν., ἀλλʼ »Ἐν τρισὶν ἡμέραις«· ἐγείρεται γὰρ ἡ τοῦ ναοῦ * τῇ ### English translation (Claude) And each of such people, when Jesus cleanses him, having put away the irrational and selling things, will be destroyed because of zeal for the Word in them, in order to be raised by Jesus, not on the third day, as far as the present wording goes. For it is not written, “Destroy this temple and on the third day I will raise it up,” but “in three days.” For the [raising] of the temple takes place on the ### Scripture references - John 2:19: quotation, high confidence ### Translation notes - A word is lost before "of the temple". The quotation is John 2:19. ### Citation (SBL) Origen, Comm. Jo. 10.242 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-242). ## Commentary on John 10.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-243 - Source: Preuschen 4:211–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The raising unfolds over the three days: resurrection has begun and will be completed. ### Greek text πρώτῃ μετὰ τὸ λυθῆναι ἡμέρᾳ καὶ τῇ δευτέρᾳ, τελειοῦται δὲ αὐτοῦ ἡ ἔγερσις ἐν ὅλαις ταῖς τρισὶν ἡμέραις. διὰ τοῦτο καὶ γέγονεν ἀνάστασις καὶ ἔσται ἀνάστασις, εἵ γε συνετάφημεν τῷ χριστῷ καὶ συναν- έστημεν αὐτῷ. ### English translation (Claude) first day after its destruction and on the second, but its raising is completed in all three days. That is why there has been a resurrection and there will be a resurrection, if indeed we have been buried with Christ and have risen with him. ### Scripture references - Rom 6:4: allusion, high confidence - Col 2:12: allusion, high confidence ### Translation notes - The allusions are Rom 6:4 and Col 2:12. ### Citation (SBL) Origen, Comm. Jo. 10.243 (Preuschen 4:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-243). ## Commentary on John 10.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-244 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The resurrection happens in stages: Christ, then his people at his coming, then the end. ### Greek text καὶ ἐπεὶ οὐκ ἀρκεῖ εἰς τὴν ὅλην ἀνάστασιν τὸ »Συν »ανέστημεν«· »Ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν »τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος«. ### English translation (Claude) And since “we have risen with him” is not enough for the whole resurrection: “In Christ all shall be made alive, but each in his own order: Christ the firstfruits, then those who are Christ's at his coming, then the end.” ### Scripture references - Col 2:12: allusion, high confidence - 1 Cor 15:22–24: quotation, high confidence ### Translation notes - The quotations are Col 2:12 (paraphrased) and 1 Cor 15:22–24. ### Citation (SBL) Origen, Comm. Jo. 10.244 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-244). ## Commentary on John 10.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-245 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's own resurrection had stages: paradise, the appearance to Mary, and its completion in going to the Father. ### Greek text ἀναστάσεως γὰρ ἠν καὶ τὸ έν τῇ πρώτῃ ἡμέρᾳ γενέσθαι έν τῷ παραδείσῳ τοῦ θεοῦ, ἀναστάσεως δὲ ὅτε φαινόμενός φησι· »Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς »τὸν πατέρα«· τὸ δὲ τέλειον τῆς ἀναστάσεως ἠν, ὅτε γίνεται πρὸς τὸν πατέρα. ### English translation (Claude) For it belonged to the resurrection that he was on the first day in the paradise of God, and to the resurrection when, appearing, he says, “Do not touch me, for I have not yet ascended to the Father”; but the perfection of the resurrection was when he comes to the Father. ### Scripture references - Luke 23:43: allusion, high confidence - John 20:17: quotation, high confidence ### Translation notes - The allusion is Luke 23:43; the quotation is John 20:17. ### Citation (SBL) Origen, Comm. Jo. 10.245 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-245). ## Commentary on John 10.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-246 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against those who merge Father and Son into one subject, Origen insists that Scripture shows them distinct, as Father of a Son and Son of a Father. ### Greek text ἐπεὶ δὲ οἱ συγχεόμενοι έν τῷ περὶ πατρὸς καὶ υἱοῦ τόπῳ συνάγοντες τὸ »Εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι »ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν χριστόν, ὃν οὐκ »ἤγειρεν« καὶ τὰ τούτοις ὅμοια, δηλοῦντα ἕτερον εἶναι τὸν ἐγείραντα παρὰ τὸν ἐγηγερμένον, καὶ τὸ »Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν »ἡμέραις ἐγερῶ αὐτόν«, ᾤοντο ἐκ τούτων παρίστασθαι μὴ διαφέρειν τῷ ἀριθμῷ τὸν υἱὸν τοῦ πατρός, ἀλλʼ ἓν οὐ μόνον οὐσίᾳ ἀλλὰ καὶ ὑποκειμένῳ τυγχάνοντας ἀμφοτέρους, κατά τινας ἐπινοίας διαφόρους, οὐ κατὰ ὑπόστασιν λέγεσθαι πατέρα καὶ υἱόν· λεκτέον πρὸς αὐτοὺς πρῶτον μὲν τὰ προηγουμένως κατασκευαστικὰ ῥητὰ τοῦ ἕτερον εἶναι τὸν υἱὸν παρὰ τὸν πατέρα, καὶ ὅτι ἀνάγκη τὸν υἱὸν πατρὸς εἶναι υἱόν, καὶ τὸν πατέρα υἱοῦ πατέρα. ### English translation (Claude) And since those who are confused on the subject of the Father and the Son bring together “We are even found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise,” and similar texts, which show that the one who raised is other than the one raised, with “Destroy this temple, and in three days I will raise it up,” and thought it was shown from these that the Son does not differ in number from the Father, but that both are one not only in being but also in subject, being called Father and Son according to certain different aspects, not according to subsistence: we must say to them first the texts that primarily establish that the Son is other than the Father, and that the Son must be son of a Father, and the Father father of a Son. ### Scripture references - 1 Cor 15:15: quotation, high confidence - John 2:19: quotation, high confidence ### Translation notes - Origen is answering Monarchians (modalists), who held that Father and Son are one subject under different names. The quotations are 1 Cor 15:15 and John 2:19. "Subject" renders ὑποκείμενον; "subsistence" renders ὑπόστασις. ### Citation (SBL) Origen, Comm. Jo. 10.246 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-246). ## Commentary on John 10.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-247 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son raised his own body because the Father, who primarily raised Christ, granted it, for the Son does what he sees the Father do. ### Greek text μετὰ δὲ τοῦτο οὐκ ἄτοπόν ἐστιν τὸν ὁμολογοῦντα μηδὲν δύνασθαι ποιεῖν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα, καὶ λέγοντα ὅτι ὅσʼ ὂν ὁ πατὴρ ποιῇ, ταῦτα ὁμοίως καὶ ὁ υἱὸς ποιεῖ, τὸν νεκρόν ὅπερ τὸ σῶμα ἦν) ἐγηγερκέναι τοῦ πατρὸς αὐτῷ τοῦτο χαριζομένου, ὃν προηγουμένως λεκτέον ἐγηγερκέναι τὸν χριστὸν ἐκ νεκρῶν. ### English translation (Claude) After this, it is not absurd that the one who confesses he can do nothing unless he sees the Father doing it, and says that whatever the Father does the Son does likewise, raised the dead one (which was the body), the Father granting this to him, the Father who must primarily be said to have raised Christ from the dead. ### Scripture references - John 5:19: allusion, high confidence - Gal 1:1: allusion, high confidence ### Translation notes - The allusions are John 5:19 and Gal 1:1. ### Citation (SBL) Origen, Comm. Jo. 10.247 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-247). ## Commentary on John 10.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-248 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took “in three days” as “on the third day,” without asking how resurrection spans three days. ### Greek text Ὁ μέντοι γ ε Ἡρακλέων τὸ »Ἐν τρισὶν« φησὶν ἀντὶ τοῦ Ἐν τρίτῃ, μὴ ἐρευνήσας, καίτοι γε ἐπιστήσας τῷ »Ἐν τρισίν., πῶς ἐν τρισὶν ἡ ἀνάστασις ἐνεργεῖται ἡμέραις. ### English translation (Claude) Heracleon, however, says that “in three” means “on the third,” without inquiring, although he paid attention to “in three,” how the resurrection is worked out in three days. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 10.248 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-248). ## Commentary on John 10.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-249 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon calls the third day the spiritual day of the church's resurrection. ### Greek text ἔτι δὲ καὶ τὴν τρίτην φησὶ τὴν πνευματικὴν ἡμέραν, ἐν ᾑ οἴονταί δηλοῦσθαι τὴν τῆς ἐκκλησίας ἀνάστασιν. ### English translation (Claude) Further, he says that the third is the spiritual day, in which they think the resurrection of the church is shown. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 10.249 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-249). ## Commentary on John 10.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-250 - Source: Preuschen 4:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So Heracleon's first two days would be the earthly and the psychic. ### Greek text τούτῳ δὲ ἀκόλουθόν ἐστιν πρώτην λέγειν εἶναι τὴν χοϊκὴν ἡμέραν καὶ τὴν δευτέραν τὴν ψυχικήν, οὐ γεγενημένης τῆς ἐκκλησίας τῆς ἀναστάσεως έν αὐταῖς. ### English translation (Claude) It follows from this that he says the first day is the earthly (choic) and the second the psychic, the resurrection of the church not having taken place in them. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The terms reflect the Valentinian three classes: earthly ("choic"), psychic, and spiritual. ### Citation (SBL) Origen, Comm. Jo. 10.250 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-250). ## Commentary on John 10.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-251 - Source: Preuschen 4:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The false witnesses at Jesus' trial referred to this saying. ### Greek text ἔοικεν μὲν τοίνυν τὰ ὑπὸ τῶν ἐν τῷ κατὰ Ματθαῖον καὶ Μάρκον † ἀναγεγραμμένα εὐαγγελίῳ ψευδομαρτύρων πρὸς τῷ τέλει τοῦ εὐαγγελίου κατηγορούντων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ἀναφορὰν ἔχειν ἐπὶ τὸ »Λύσατε τὸν ναὸν τοῦτον κἀγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.. ### English translation (Claude) It seems, then, that what is recorded in the Gospel according to Matthew and Mark … of the false witnesses near the end of the Gospel, accusing our Lord Jesus Christ, refers to “Destroy this temple, and I will raise it up in three days.” ### Scripture references - Matt 26:60–61: allusion, high confidence - Mark 14:57–58: allusion, high confidence - John 2:19: quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The allusions are Matt 26:60–61 and Mark 14:57–58. ### Citation (SBL) Origen, Comm. Jo. 10.251 (Preuschen 4:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-251). ## Commentary on John 10.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-252 - Source: Preuschen 4:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The false witnesses took his words about his body as about the stone temple; he stayed silent before the high priest. ### Greek text ὁ μὲν γὰρ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ, οἱ δʼ ὑπονοοῦντες περὶ τοῦ ἐκ λίθων οἰκοδομηθέντος ναοῦ λέγεσθαι τὰ ἐνταῦθα εἰρημένα ἔφασκον κατηγοροῦντες· »Οὑτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν † αὐτὸν »οἰκοδομῆσαι« ἢ ὡς ὁ Μάρκος· » Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγον »τος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω«, ὅτε καὶ ὁ ἀρχιερεὺς ἀναστὰς εἶπεν αὐτῷ »Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα«· ἢ ὡς ὁ † Λουκᾶς φησί· Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν »λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὑτοί σου καταμαρτυροῦσιν; ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν«. ### English translation (Claude) For he was speaking about the temple of his body; but they, supposing that what was said here concerned the temple built of stones, said in accusation: “This man said, I can destroy the temple of God and build it in three days”; or as Mark has it: “We heard him say, I will destroy this temple made with hands, and in three days I will build another not made with hands.” Then the high priest stood up and said to him, “Do you answer nothing? What is it that these testify against you? But Jesus was silent”; or as Luke says, “And the high priest stood up in the midst and asked Jesus, saying, Do you not answer anything? What is it that these testify against you? But he was silent and answered nothing.” ### Scripture references - John 2:21: allusion, high confidence - Matt 26:61: quotation, high confidence - Mark 14:58: quotation, high confidence - Matt 26:62–63: quotation, high confidence - Mark 14:60–61: quotation, high confidence ### Translation notes - The words given as Luke's are Mark 14:60–61; Luke has no such scene. The quotations are John 2:21, Matt 26:61, and Mark 14:58, 60–61. ### Citation (SBL) Origen, Comm. Jo. 10.252 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-252). ## Commentary on John 10.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-253 - Source: Preuschen 4:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next lemma: the temple took forty-six years to build. ### Greek text νομίζω δʼ ἀναγκαίως καὶ ταῦτα παρατεθεῖσθαι τὴν ἀναφορὰν ἔχοντα ἐπὶ τὸ ἐν χερσὶν ῥητόν. Εἶπαν οὖν οἱ Ἰουδαῖοι· Τεσσεράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; ### English translation (Claude) I think these too have necessarily been set out, since they refer to the text in hand. [John 2:20:] “The Jews then said, This temple was built in forty-six years, and will you raise it up in three days?” ### Scripture references - John 2:20: quotation, high confidence ### Translation notes - The quotation is John 2:20, the next lemma. ### Citation (SBL) Origen, Comm. Jo. 10.253 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-253). ## Commentary on John 10.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-254 - Source: Preuschen 4:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Historically, the forty-six years are hard to explain. ### Greek text Πῶς τεσσεράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομῆσθαί φασι τὸν ναὸν οἱ Ἰουδαῖοι λέγειν οὐκ ἔχομεν, εἰ τῇ ἱστορίᾳ κατακολουθήσομεν. ### English translation (Claude) How the Jews say the temple was built in forty-six years we cannot say, if we follow the history. ### Citation (SBL) Origen, Comm. Jo. 10.254 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-254). ## Commentary on John 10.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-255 - Source: Preuschen 4:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kings says the temple was prepared for three years and finished in Solomon's eleventh year. ### Greek text γέγραπται γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν ὡς »Ἡτοίμασαν »τοὺς λίθους καὶ τὰ ξύλα τρισὶν ἔτεσιν«· »ἐν δὲ τῷ τετάρτῳ ἔτει, μηνὶ δευτέρῳ, βασιλεύοντος τοῦ βασιλέως Σαλομῶντος ἐπὶ Ἰσραήλ, »ἐνετείλατο ὁ βασιλεὺς καὶ αἴρουσιν λίθους μεγάλους τιμίους εἰς τὸν θεμέλιον τοῦ οἴκου καὶ λίθους ἀπελεκήτους. καὶ ἐπελέκησαν οἱ υἱοὶ »Σαλομῶντος καὶ οἱ υἱοὶ Χειρὰμ καὶ ἔβαλον αὐτοὺς ἐν τῷ τετάρτῳ »ἔτει, καὶ ἐθεμελίωσαν τὸν οἶκον κυρίου ἐν μηνὶ Νεισὰν καὶ τῷ δευ »τέρῳ μηνί· ἑνδεκάτῳ ἐνιαυτῷ, μηνὶ Βαάλ, ὃς ἦν μὴν ὄγδοος, συνε »τελέσθη ὁ οἶκος εἰς πάντα λόγον αὐτοῦ καὶ εἰς πᾶσαν διάταξιν αὐτοῦ‘. ### English translation (Claude) For it is written in the third book of Kingdoms that “they prepared the stones and the timber for three years”; “and in the fourth year, in the second month, of the reign of King Solomon over Israel, the king commanded, and they take great, costly stones for the foundation of the house, and unhewn stones. And the sons of Solomon and the sons of Hiram hewed them and laid them in the fourth year, and they laid the foundation of the house of the Lord in the month Nisan and the second month; in the eleventh year, in the month Bul, which was the eighth month, the house was finished in all its plan and all its arrangement.” ### Scripture references - 1 Kgs 5:18: quotation, high confidence - 1 Kgs 6:1: quotation, high confidence - 1 Kgs 6:37–38: quotation, high confidence ### Translation notes - The quotation is from 3 Kingdoms (1 Kings) 5:32–6:1 and 6:37–38 in the LXX, whose arrangement differs from the Hebrew. ### Citation (SBL) Origen, Comm. Jo. 10.255 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-255). ## Commentary on John 10.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-256 - Source: Preuschen 4:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even with preparation, the building took about eleven years, not forty-six. ### Greek text ἴνα οὖν καὶ τὴν ἑτοιμασίαν συγκατατάξωμεν τῷ χρόνῳ τῆς οἰκοδομῆς, ἕνδεκα ἔτη τὰ πάντα οὐ συμπληροῦται εἰς τὴν οἰκοδομὴν τοῦ ναοῦ. ### English translation (Claude) So even if we reckon the preparation together with the time of building, eleven years in all are not completed for the building of the temple. ### Citation (SBL) Origen, Comm. Jo. 10.256 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-256). ## Commentary on John 10.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-257 - Source: Preuschen 4:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One might count forty-six years from David's plan to build, since he gathered materials though he could not build. ### Greek text πῶς οὖν οἱ Ἰουδαῖοι λέγουσιν· »τεσσεράκοντα καὶ ἓξ ἔτεσίν »ᾠκοδομήθη ὁ ναὸς οὗτος;« εἰ μὴ ἄρα τις βιασάμενος φιλοτιμήσεται παραστῆσαι τὸν τεσσεράκοντα καὶ ἕξ ἐτῶν πληρουμένων χρόνον, ἀφ οὑ ὁ Δαβίδ φησι πρὸς Νάθαν τὸν προφήτην βουλευσάμενος περὶ τῆς οἰκοδομῆς τοῦ ναοῦ· »Ἰδού, ἐγὼ κατοικῶ ἐν οἴκῳ κεδρίνῳ, καὶ ἡ »κιβωτὸς τοῦ θεοῦ κάθηται ἐν μέσῳ τῆς σκηνῆς«. εἰ γὰρ καὶ κεκώλυται, ὡς ἀνὴρ αἱμάτων, οἰκοδομῆσαι αὐτόν, ἔοικέν γε ἠσχολῆσθαι περὶ τὴν συναγωγὴν τῆς ὕλης τοῦ ναοῦ. ### English translation (Claude) How then do the Jews say, “This temple was built in forty-six years”? Unless someone, forcing things, will strive to show a period of forty-six full years from when David, having deliberated about building the temple, says to Nathan the prophet, “Behold, I dwell in a house of cedar, and the ark of God sits in the midst of the tent.” For even if he was prevented from building it, as a man of blood, he seems to have been occupied with gathering the material for the temple. ### Scripture references - John 2:20: quotation, high confidence - 2 Sam 7:2: quotation, high confidence - 1 Chr 22:8: allusion, high confidence ### Translation notes - The quotations are John 2:20 and 2 Sam 7:2 (2 Kgdms 7:2 LXX); the allusion is 1 Chr 22:8. ### Citation (SBL) Origen, Comm. Jo. 10.257 (Preuschen 4:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-257). ## Commentary on John 10.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-258 - Source: Preuschen 4:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chronicles records David gathering vast materials for the temple. ### Greek text φησὶ γοῦν ἐν τῇ πρώτῃ τῶν ΠαραλειΠομένων Δαβὶδ ὁ βασιλεὺς πάσῃ τῇ ἐκκλησίᾳ· »Σολομῶν ὁ υἱός μου, εἰς ὃν ᾑρέτικεν αὐτὸν κύριος, νέος καὶ ἁπαλός, καὶ τὸ »ἔργον μέγα, ὅτι οὐκ ἀνθρώπῳ οἰκοδομὴ ἀλλὰ κυρίῳ θεῷ. κατὰ πᾶσαν τὴν δύναμιν ἡτοίμακά εἰς οἶκον θεοῦ μου χρυσίον, ἀργύριον, χαλκὸν καὶ σίδηρον, ξύλα, λίθους Σοὸμ καὶ πληρώσεως, καὶ λίθους πολυτελείας καὶ ποικίλους, καὶ πάντα λίθον τίμιον, καὶ Πάριον πολύ. »ἔτι ἐν τῷ εὐδοκῆσαί με ἐν οἴκῳ θεοῦ μου, ἔστιν μοι ὃ περιπεποίη »μαι χρυσίον καὶ ἀργύριον, καὶ ἰδοὺ δέδωκα εἰς οἶκον κυρίου μου εἰς ὕψος, ἐκτὸς ὧν ἡτοίμασα εἰς τὸν οἶκον τῶν ἁγίων, τρισχίλια τάλαντα χρυσίου τοῦ ἐκ Σουφεὶρ καὶ ἑπτακισχίλια τάλαντα ἀργυρίου »δοκίμου, ἐπαλειφθέντα ἐν αὐτοῖς τοὺς οἴκους τοῦ θεοῦ διὰ χειρὸς τεχνιτῶν«. ### English translation (Claude) At any rate, in the first book of Chronicles King David says to the whole assembly: “Solomon my son, whom the Lord has chosen, is young and tender, and the work is great, for the building is not for man but for the Lord God. With all my strength I have prepared for the house of my God gold, silver, bronze and iron, timber, onyx stones and stones for setting, costly and varied stones, and every precious stone, and much marble. Moreover, because of my delight in the house of my God, I have a treasure of my own of gold and silver, and behold, I have given it to the house of my Lord on high, besides all that I prepared for the house of the holy things: three thousand talents of gold from Ophir and seven thousand talents of refined silver, to overlay the houses of God by the hand of craftsmen.” ### Scripture references - 1 Chr 29:1–5: quotation, high confidence ### Translation notes - The quotation is 1 Chr 29:1–5 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.258 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-258). ## Commentary on John 10.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-259 - Source: Preuschen 4:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counting from David's fifth year gives forty-six years only by forcing; or the temple meant is Ezra's, for which the figure cannot be verified. ### Greek text ἐβασίλευσεν γὰρ ὁ Δαβὶδ ἑπτὰ ἔτη ἐν Χεβρῶν καὶ λγ΄ ἐν Ἱερουσαλήμ. ἐὰν οὖν τις δυνηθῇ ἀποδεῖξαι τὴν ἀρχὴν τῆς περὶ τοῦ ναοῦ κατασκευῆς γεγονέναι συνάγοντος αὐτοῦ τὴν ἐπιτήδειον ὕλην ἀπὸ τοῦ ε΄ τῆς βασιλείας αὐτοῦ χρόνου, δυνήσεται βιασάμενος Περὶ τῶν μέ ἐτῶν εἰπεῖν.. ἄλλος δέ τις ἐρεῖ τὸν δεικνύμενον μὴ τὸν ὑπὸ Σολομῶντος ᾠκοδομημένον εἶναι, ἐκεῖνον γάρ) κατεστράφθαι κατὰ τοὺς τῆς αἰχμαλωσίας χρόνους, ἀλλὰ τὸν ἐπὶ Ἔσδρᾳ οἰκοδομηθέντα, περὶ οὗ οὐκ ἔχομεν τρανῶς τὸν τῶν τεσσεράκοντα καὶ ἕξ ἐτῶν ἀποδεῖξαι ἀληθευόμενον λόγον. ### English translation (Claude) For David reigned seven years in Hebron and thirty-three in Jerusalem. If, then, anyone can show that the beginning of the temple's preparation, with his gathering of suitable material, took place from the fifth year of his reign, he will be able, forcing things, to speak of the forty-six years. But another will say that the temple being pointed to is not the one built by Solomon (for that was destroyed at the time of the captivity) but the one built under Ezra, about which we cannot clearly show that the figure of forty-six years is true. ### Scripture references - 2 Sam 5:5: allusion, high confidence - 2 Kgs 25:9: allusion, medium confidence - Ezra 6:15: allusion, medium confidence ### Translation notes - The allusions are 2 Sam 5:5, 2 Kgs 25:9, and Ezra 6:15. The numeral "forty-six" is garbled in the digital text but clear from the context. ### Citation (SBL) Origen, Comm. Jo. 10.259 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-259). ## Commentary on John 10.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-260 - Source: Preuschen 4:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps the temple was rebuilt in Maccabean times, but Origen does not know. ### Greek text ἔοικεν δὲ καὶ κατὰ τὰ Μακκαβαϊκὰ Πολλή τις ἀκαταστασία γεγονέναι περὶ τὸν λαὸν καὶ τὸν ναόν. καὶ οὐκ οἶδα εἰ τότε ἀνῳκοδομήθη τοσούτοις ἔτεσιν ὁ ναός. ### English translation (Claude) And it seems that in the time of the Maccabees too there was great disorder concerning the people and the temple. And I do not know whether the temple was rebuilt at that time over so many years. ### Extrabiblical texts - 1 Macc 4:36-51 (1 Maccabees): allusion, medium confidence ### Translation notes - The allusion is to 1 Macc 4:36–51. ### Citation (SBL) Origen, Comm. Jo. 10.260 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-260). ## Commentary on John 10.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-261 - Source: Preuschen 4:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says Solomon built the temple in forty-six years; he reads six as matter and forty (the tetrad) as the divine breath and seed in it. ### Greek text Ὁ μέντοι γε Ἡρακλέων μηδὲ ἐπιστήσας τῇ ἱστορίᾳ φησὶ τὸν Σολομῶντα τεσσεράκοντα καὶ ἓξ ἔτεσιν κατεσκευακέναι τὸν ναὸν εἰκόνα τυγχάνοντα τοῦ σωτῆρος, καὶ τὸν ς΄ ἀριθμὸν εἰς τὴν ὕλην, τουτέστιν τὸ πλάσμα, ἀναφέρει, τὸν δὲ τῶν τεσσεράκοντα, »ὅ τετρὰς ἐστίν«, φησίν, ἡ »ἀπρόσπλοκος«, εἰς τὸ ἐμφύσημα καὶ τὸ ἐν τῷ ἐμφυσή- ματι σπέρμα. ### English translation (Claude) Heracleon, however, not even attending to the history, says that Solomon built the temple, which is an image of the Savior, in forty-six years; and he refers the number six to matter, that is, to what was fashioned, and the number forty, “which is the tetrad,” he says, “the unentangled one,” to the inbreathing and the seed in the inbreathing. ### Scripture references - Gen 2:7: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted; the numerology ("tetrad", "inbreathing" from Gen 2:7) is Valentinian. ### Citation (SBL) Origen, Comm. Jo. 10.261 (Preuschen 4:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-261). ## Commentary on John 10.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-262 - Source: Preuschen 4:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests forty might refer to the four elements and six to man's creation on the sixth day. Next lemma: John 2:21–22. ### Greek text ὅρα δὲ εἰ δυνατὸν τὸν μὲν τεσσεράκοντα διὰ τὰ τέσσαρα τοῦ κόσμου στοιχεῖα ἐν τοῖς Τι ἀγωνισμένοις εἰς τὸν ναὸν ἐγκατατασσόμενα λαμβάνειν, τὸν δὲ ς΄ διὰ τὸ τῇ ἕκτῃ ἡμέρᾳ γεγονέναι τὸν ἄνθρωπον. Ἐκεῖνος δὲ ἔλεγεν Περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. ὅτε οὗ ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἷπεν ὁ Ἰηοοὺς· ### English translation (Claude) See whether it is possible to take forty because of the four elements of the world arranged in the temple in the … [works], and six because man was made on the sixth day. [John 2:21–22:] “But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.” ### Scripture references - Gen 1:31: allusion, medium confidence - John 2:21–22: quotation, high confidence ### Translation notes - A word is garbled in the digital text. The quotation is John 2:21–22, the next lemma; the allusion is Gen 1:27, 31. ### Citation (SBL) Origen, Comm. Jo. 10.262 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-262). ## Commentary on John 10.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-263 - Source: Preuschen 4:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Should everything about the temple be applied to Christ's body, whether his flesh or the church? ### Greek text Εἰ τὸ σῶμα τοῦ Ἰησοῦ ναὸς αὐτοῦ εἵρηται, ζητῆσαι ἄξιον πότερον ἁπλούστερον τοῦτο ἐκδεκτέον, ἢ ἕκαστον τῶν ἀναγεγραμμένων περὶ τοῦ ναοῦ φιλοτιμητέον ἀνάγειν εἰς τὸν περὶ τοῦ σώματος Ἰησοῦ λόγον, ἤτοι οὗ εἴληφεν ἐκ τῆς παρθένου, ἢ τῆς ἐκκλησίας σώματος αὐτοῦ λεγομένης εἶναι, ὡς καὶ ἡμᾶς μέλη τοῦ σώματος αὐτοῦ παρὰ τῷ ἀποστόλῳ ὀνομάζεσθαι. ### English translation (Claude) If Jesus' body is called his temple, it is worth asking whether this should be taken more simply, or whether we should strive to refer each thing recorded about the temple to the account of the body of Jesus, either that which he took from the virgin, or the church, which is said to be his body, as the apostle also names us members of his body. ### Scripture references - 1 Cor 12:27: allusion, high confidence - Eph 5:30: allusion, high confidence ### Translation notes - The allusions are 1 Cor 12:27 and Eph 5:30. ### Citation (SBL) Origen, Comm. Jo. 10.263 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-263). ## Commentary on John 10.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-264 - Source: Preuschen 4:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The simpler view: as God's glory dwelt in the temple, so Christ, God's image, dwells in his body or the church. ### Greek text ὁ μὲν οὖν τις πραγμάτων αὑτὸν ἀπαλλάττων τῷ ἀπογινώσκειν ἕκαστον δύνασθαι τῶν κατὰ τὸν ναὸν ἀναφέρειν ἐπὶ τὸ σῶμα, ὁποτέρως ἄν ἔχῃ, ἐπὶ τὸ ἁπλούστερον καταφεύξεται, λέγων διὰ τοῦτο σῶμα ἑκατέρως νοούμενον τὸν ναὸν ὠνομάσθαι, ἐπεὶ ὥσπερ ὁ ναὸς δόξαν εἶχεν θεοῦ κατασκηνοῦσαν ἐν αὐτῷ, οὕτως εἰκόνα καὶ δόξαν θεοῦ ὑπάρχοντα τὸν πρωτότοκον πάσης κτίσεως, τὸ σῶμα ἢ τὴν ἐκκλησίαν ἀγαλματοφοροῦντα ναὸν εὐλόγως εἰρῆσθαι θεοῦ. ### English translation (Claude) One who spares himself trouble by despairing of being able to refer each thing about the temple to the body, in whichever sense, will take refuge in the simpler view, saying that the temple is called a body in either sense because, as the temple had the glory of God dwelling in it, so the firstborn of all creation, being the image and glory of God, carrying his body or the church as a shrine, is reasonably called the temple of God. ### Scripture references - Col 1:15: allusion, high confidence - 1 Kgs 8:11: allusion, medium confidence ### Translation notes - The allusions are Col 1:15 and 1 Kgs 8:11. ### Citation (SBL) Origen, Comm. Jo. 10.264 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-264). ## Commentary on John 10.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-265 - Source: Preuschen 4:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Explaining every detail of the temple in Kings is left for another time. ### Greek text ἡμεῖς δὲ τὸ μὲν περὶ ἑκάστου τῶν ἐν τῇ τρίτῃ τῶν Βασιλειῶν περὶ τοῦ ναοῦ εἰπεῖν δυσδιήγητον ὁρῶντες καὶ πολλῷ τῆς λέξεως ἡμῶν μεῖζον, ἄλλως τε καὶ οὐ κατὰ τὴν παροῦσαν γραφήν, ὑπερτιθέμεθα. ### English translation (Claude) We, however, seeing that to speak about each detail of the temple in the third book of Kingdoms is hard to explain and far beyond our powers of speech, especially as it does not belong to the present Scripture, postpone it. ### Citation (SBL) Origen, Comm. Jo. 10.265 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-265). ## Commentary on John 10.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-266 - Source: Preuschen 4:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple is the church built of living stones; Solomon, building in peace after David's wars, is a type of Christ. ### Greek text πλὴν ἐν τοῖς τοιούτοις μάλιστα διὰ τὸ ὑπὲρ τὴν ἀνθρωπίνην εἶναι φύσιν καὶ κατὰ τὴν τοῦ θεοῦ σοφίαν τὸ ἴδιον τῆς θεοπνεύστου γραφῆς ἐμφαίνεσθαι πειθόμενοι, σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, παριστάσης, καὶ καταλαμβάνοντες ἐξαιρέτου πνεύματος σοφίας ἑαυτοὺς δεομένους πρὸς τὸ τηλικαῦτα ἱεροπρεπῶς νοῆσαι, ὡς ἔνι μάλιστα διʼ ὀλίγων τὴν περίνοιαν τῶν κατὰ τὸν τόπον διαγράψαι πειρασόμεθα, σῶμα τὴν ἐκκλησίαν καὶ οἶκον θεοῦ ἐκ λίθων ζώντων οἰκοδομούμενον, οἶκον πνευματικὸν εἰς ἱεράτευμα ἅγιον μανθάνοντες ἀπὸ τοῦ Πέτρου τυγχάνειν, ὡς τὸν οἰκοδομοῦντα τὸν ναὸν υἱὸν Δαβὶδ κατὰ τοῦτο Χριστοῦ εἶναι τύπον μετὰ τοὺς πολέμους εἰρήνης βαθυτάτης γεγενημένης οἰκοδομοῦντα εἰς δόξαν τοῦ θεοῦ τὸν ναὸν έν τῇ ἐπιγείῳ Ἱερουσαλήμ, ἵνα μηκέτι παρὰ μετακινητῷ πράγματι τῇ σκηνῇ x003E; λατρεία ἐπιτελῆται. ἕκαστον. ### English translation (Claude) However, persuaded that especially in such matters, because they are above human nature and according to the wisdom of God, the special character of inspired Scripture shows itself, presenting wisdom in a mystery, the hidden wisdom, which none of the rulers of this age has known; and perceiving that we need an exceptional spirit of wisdom to understand such great things in a holy way, we shall try, as far as possible, to sketch briefly the sense of the passage: learning from Peter that the church is a body and a house of God built of living stones, a spiritual house for a holy priesthood, so that the son of David who built the temple is in this respect a type of Christ, building the temple for God's glory in the earthly Jerusalem after the wars, when the deepest peace had come, so that the worship might no longer be performed in a movable thing, the tent. Each ### Scripture references - 1 Cor 2:7–8: allusion, high confidence - 1 Pet 2:5: allusion, high confidence - 1 Chr 22:9: allusion, high confidence ### Translation notes - An encoding error obscures a word. The allusions are 1 Cor 2:7–8, 1 Pet 2:5, and 1 Chr 22:9. ### Citation (SBL) Origen, Comm. Jo. 10.266 (Preuschen 4:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-266). ## Commentary on John 10.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-267 - Source: Preuschen 4:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When all enemies and death are subdued, Christ will be the true Solomon, the man of peace. ### Greek text x003E; τῶν κατὰ τὸν ναὸν ἐπὶ τὴν ἐκκλησίαν ἀνάγειν πειρασόμεθα. τάχα γὰρ ἐὰν πάντες οἱ ἐχθροὶ ὑποπόδιον γένωνται τῶν Χριστοῦ ποδῶν, καὶ ὁ ἔσχατος ἐχθρὸς θάνατος καταργηθῇ, ἡ τελειοτάτη εἰρήνη έ)σται ὅτε Χριστὸς ἔσται Σαλομών, ὅπερ ἑρμηνεύεται »Εἰρηνικός«, πληρουμένης τῆς προφητείας εἰς αὐτὸν λεγούσης· »Μετὰ τῶν μισούν »των τὴν εἰρήνην ἤμην εἰρηνικός«. ### English translation (Claude) of the details of the temple we shall try to refer to the church. For perhaps when all enemies have become the footstool of Christ's feet, and the last enemy, death, is abolished, the most perfect peace will come, when Christ will be Solomon, which is interpreted “peaceful,” the prophecy being fulfilled in him that says, “With those who hate peace I was peaceable.” ### Scripture references - 1 Cor 15:25–26: allusion, high confidence - Ps 120:7 (119:7 LXX): quotation, high confidence ### Translation notes - An encoding error obscures a word at the start. The allusions are 1 Cor 15:25–26; the quotation is Ps 120:7 (119:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.267 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-267). ## Commentary on John 10.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-268 - Source: Preuschen 4:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the final temple each believer will be a stone placed according to the worth of his life, from foundation to outer altar. ### Greek text καὶ τότε ἕκαστος τῶν ζώντων λίθων κατὰ τὴν ἀξίαν τοῦ ἐνταῦθα βίου ἔσται τοῦ ναοῦ λίθος, ὁ μέν τις ἐν τῷ θεμελίῳ ἀπόστολος ἢ προφήτης βαστάζων τοὺς ἐπικειμένους, ὁ δέ τις μετὰ τοὺς ἐν τῷ θεμελίῳ ὑπὸ μὲν τῶν ἀποστόλων βασταζόμενος καὶ αὐτὸς σὺν τοῖς ἀποστόλοις συνβαστάζων τοὺς ὑποδεεστέρους· καὶ ὁ μέν τις ἔσται λίθος τῶν ἐνδοτάτων, ἔνθα ἡ κιβωτὸς καὶ τὰ Χερουβεὶν καὶ τὸ ἱλαστήριον· ἕτερος δὲ τοῦ περιβόλου, καὶ ἄλλος ἔτι ἔξω τοῦ περιβόλου τῶν Λευϊτῶν καὶ ἱερέων λίθος τοῦ θυσιαστηρίου τῶν ὁλοκαρπωμάτων. ### English translation (Claude) And then each of the living stones, according to the worth of its life here, will be a stone of the temple: one in the foundation, an apostle or prophet, bearing those laid on top; another after those in the foundation, borne by the apostles and himself with the apostles bearing the lesser ones. And one will be a stone of the innermost parts, where the ark and the cherubim and the mercy seat are; another of the enclosure; and another, still outside the enclosure of the Levites and priests, a stone of the altar of whole burnt offerings. ### Scripture references - Eph 2:20: allusion, high confidence - 1 Pet 2:5: allusion, high confidence ### Translation notes - The allusions are Eph 2:20 and 1 Pet 2:5. ### Citation (SBL) Origen, Comm. Jo. 10.268 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-268). ## Commentary on John 10.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-269 - Source: Preuschen 4:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels of various ranks, prefigured by Solomon's overseers and workers, will manage this heavenly temple. ### Greek text τὴν δὲ περὶ τούτων οἰκονομίαν καὶ λειτουργίαν ἐγχειρισθήσονται ἅγιαι δυνάμεις, ἄγγελοι θεοῦ, αἱ μέν τινες οὖσαι κυριότητες, ἢ θρόνοι, ἢ ἀρχαί, ἢ ἐξουσίαι, αἱ δὲ τούτοις ὑποτεταγμέναι, ὧν τύποι οἱ τρισχίλιοι καὶ ἑξακόσιοι ἄρχοντες ἐπιστάται, ἄρχοντες κατεσταμένοι ἐπὶ τῶν ἔργων τῶν Σαλομών, καὶ ἑβδομήκοντα χιλιάδες τῶν αἰρόντων ἄρσιν, καὶ αἱ τῶν λατόμων ὀγδοήκοντα χιλιάδες ἐν τῷ ὄρει, οἱ ποιοῦντες τὰ ἔργα καὶ ἑτοιμάσαντες τοὺς λίθους καὶ τὰ ξύλα. ### English translation (Claude) And the management and service of these will be entrusted to holy powers, angels of God: some being dominions, or thrones, or rulers, or authorities, and others subordinate to them, whose types are the three thousand six hundred chief overseers, rulers set over Solomon's works, and the seventy thousand burden-bearers, and the eighty thousand stonecutters in the mountain, who did the works and prepared the stones and the timber. ### Scripture references - Col 1:16: allusion, high confidence - 2 Chr 2:18: allusion, high confidence - 1 Kgs 5:15–16: allusion, high confidence ### Translation notes - The allusions are Col 1:16 and 2 Chr 2:18 (1 Kgs 5:15–16). ### Citation (SBL) Origen, Comm. Jo. 10.269 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-269). ## Commentary on John 10.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-270 - Source: Preuschen 4:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The numbers of Solomon's workers (seventy thousand, eighty thousand, three thousand six hundred) and the three years of preparation carry symbolic meaning. ### Greek text παρατηρητέον δὲ ὅτι οἱ μὲν ἀναγεγραμμένοι αἴρειν ἄρσιν ἑβδομάδος εἰσὶν συγγενεῖς· οἱ δὲ λατόμοι καὶ ἐκτυποῦντες τοὺς λίθους, πρὸς τὸ ἁρμονίους αὐτοὺς γενέσθαι τῷ ναῷ, ὀγδοάδι προσῳκείωνται· οἱ δὲ ἐπιστάται, τρισχίλιοι <τρισχίλιοι καὶ> ἑξακόσιοι τυγχάνοντες, τῷ τοῦ ἕξ τελείω ἀριθμῷ οἱονεί ἐφʼ ἑαυτὸν πολυπλασιαζομένῳ συνάπτονται· τὰ μέντοι γε τῆς ἑτοιμασίας τῶν λίθων αἰρομένων καὶ εὐτρεπιζομένων εἰς τὴν οἰκοδομήν, τρισὶν ἔτεσιν ἐπιτελούμενα, ἐμφαίνειν μοι δοκεῖ τοῦ ἐν αἰωνίῳ τῇ τριάδι συγγενοῦς διαστήματος τὸν ὅλον χρόνον. ### English translation (Claude) It must be observed that those recorded as bearing burdens are akin to the number seven; the stonecutters and those who shape the stones so that they fit the temple are related to the number eight; and the overseers, being three thousand six hundred, are connected with the perfect number six, multiplied, as it were, by itself; while the preparation of the stones, lifted and made ready for the building, accomplished in three years, seems to me to indicate the whole time of the interval akin to the triad in the eternal. ### Scripture references - 1 Kgs 5:15–16: allusion, high confidence - 2 Chr 2:18: allusion, high confidence ### Translation notes - The words in angle brackets are the modern editor's supplement. The allusion is 1 Kgs 5:15–16 (5:29–30 LXX) and 2 Chr 2:18. ### Citation (SBL) Origen, Comm. Jo. 10.270 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-270). ## Commentary on John 10.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-271 - Source: Preuschen 4:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The chronology from Abraham to the temple gives a “sabbatical” 770 years; Christ, the true Solomon, has his sons shape precious stones for the foundation. ### Greek text ταῦτα δὲ ἔσται ὅταν ἡ εἰρήνη τελειωθῇ μετὰ ἔτη τῆς οἰκονομίας τῶν κατὰ τὴν ἀπʼ Αἰγύπτου ἔξοδον πραγμάτων τετρακόσια καὶ τριάκοντα, καὶ τῶν κατὰ τὴν Αἴγυπτον οἰκονομηθέντων μετὰ τετρακόσια καὶ τριάκοντα ἔτη τῆς πρὸς τὸν Ἀβραὰμ ἀπὸ θεοῦ διαθήκης, ὡς εἷναι ἀπὸ τοῦ Ἀβραὰμ ἐπὶ τὴν ἀρχὴν τῆς οἰκοδομῆς τοῦ ναοῦ σαββατικοὺς ἀριθμοὺς δύο, τὸν ἑπτακόσια καὶ ἑβδομήκοντα, ὅτε καὶ ἐντελεῖται ὁ βασιλεὺς ἡμῶν ὁ χριστὸς ταῖς τῶν νωτοφόρων ἑβδομήκοντα χιλιάσιν μὴ τοὺς τυχόντας παραλαμβάνειν λίθους εἰς τὸν θεμέλιον τοῦ οἴκου, ἀλλὰ λίθους μεγάλους, τιμίους, ἀπελεκήτους, ἴνα πελεκηθῶσιν οὐχ ὑπὸ τῶν τυχόντων ἐργατῶν ἀλλʼ ὑπὸ τῶν Σαλομῶντος υἱῶν· τοῦτο γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν γεγραμμένον εὕρομεν. ### English translation (Claude) These things will be when peace is perfected, after four hundred and thirty years of the dispensation of the events of the exodus from Egypt, and after the four hundred and thirty years of the events in Egypt following God's covenant with Abraham, so that from Abraham to the beginning of the building of the temple there are two sabbatical numbers, seven hundred and seventy, when our king Christ commands the seventy thousand burden-bearers to take for the foundation of the house not ordinary stones but great, costly, unhewn stones, so that they may be hewn not by ordinary workmen but by the sons of Solomon; for we found this written in the third book of Kingdoms. ### Scripture references - Exod 12:40: allusion, high confidence - Gal 3:17: allusion, high confidence - 1 Kgs 6:1: allusion, high confidence - 1 Kgs 5:17–18: allusion, high confidence ### Translation notes - Origen's figures follow his own reckoning from Exod 12:40, Gal 3:17, and 1 Kgs 6:1; the allusion is 1 Kgs 5:17–18 (5:31–32 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.271 (Preuschen 4:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-271). ## Commentary on John 10.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-272 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hiram's sons helped hew the stones, and the house was finished in the eighth month of the eighth year from its foundation. ### Greek text τότε δὲ διὰ τὴν πολλὴν εἰρήνην καὶ ὁ τῆς Τύρου βασιλεὺς Χειρὰμ συνεργεῖ τῇ οἰκοδομῇ τοῦ ναοῦ, διδοὺς ἑαυτοῦ τοὺς υἱοὺς τοῖς υἱοῖς τοῦ Σαλομών, συμπελεκᾶν τοὺς μεγάλους καὶ τιμίους λίθους τῷ ἁγίῳ καὶ ἐν τῷ τετάρτῳ ἔτει ἱδρυμένους εἰς τὴν θεμελίωσιν τοῦ οἴκου κυρίου. ὀγδοάδι μέντοι γε ἐτῶν συντελεῖται ὁ οἶκος τῷ ὀγδόῳ μηνὶ τοῦ ὀγδόου ἔτους ἀπὸ τῆς θεμελιώσεως. ### English translation (Claude) And then, because of the great peace, Hiram king of Tyre too cooperates in the building of the temple, giving his own sons to the sons of Solomon to hew together the great and costly stones for the holy place, laid in the fourth year for the foundation of the house of the Lord. And the house is completed in an octave of years, in the eighth month of the eighth year from the laying of the foundation. ### Scripture references - 1 Kgs 5:18: allusion, high confidence - 1 Kgs 6:37–38: allusion, high confidence ### Translation notes - The allusions are 1 Kgs 5:18 and 6:37–38. ### Citation (SBL) Origen, Comm. Jo. 10.272 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-272). ## Commentary on John 10.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-273 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen now presses literalists to seek a spiritual meaning worthy of Scripture. ### Greek text Οὐδὲν δὲ ἄτοπον ἔσται διὰ μέσου τοῖς μηδὲν πέρα τῆς ἱστορίας οἰομένοις διὰ τούτων δηλοῦσθαι δυσωπητικοὺς λόγους προσαγαγεῖν πρὸς τὸ ὡς πνεύματος γραμμάτων ζητῆσαι τοῦ πνεύματος νοῦν ἐν τούτοις ἄξιον. ### English translation (Claude) It will not be out of place, in passing, to bring shaming arguments to those who think nothing beyond the history is shown by these things, so as to seek in them a meaning of the Spirit worthy of the Spirit's writings. ### Citation (SBL) Origen, Comm. Jo. 10.273 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-273). ## Commentary on John 10.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-274 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Would princes cut stones, and would Scripture record such numbers without purpose? ### Greek text ἀρα γὰρ οἱ τῶν βασιλέων υἱοὶ ἐσχόλαζον τῇ πελεκήσει τῶν μεγάλων καὶ τιμίων λίθων, ἀναλαμβάνοντες τέχνην βασιλικῆς εὐγενείας ἀλλοτρίαν; καὶ ὁ ἀριθμὸς τῶν νωτοφόρων καὶ λατόμων καὶ ἐπιστατῶν, τοῦ τε χρόνου τῆς ἑτοιμασίας τῶν λίθων καὶ τῆς ἐπισημειώσεως τῶν ὁμοίων ὡς ἔτυχεν ἀναγέγραπται; ### English translation (Claude) For did the sons of kings busy themselves with hewing the great and costly stones, taking up a craft foreign to royal nobility? And were the number of burden-bearers, stonecutters, and overseers, the time of preparing the stones, and the noting of similar details recorded at random? ### Citation (SBL) Origen, Comm. Jo. 10.274 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-274). ## Commentary on John 10.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-275 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple was built without the sound of hammer or iron tool. ### Greek text ἐχρῆν δὲ τὸν ἅγιον ἐν εἰρήνῃ κατασκευαζόμενον οἶκον τῷ θεῷ ᾠκοδομῆσθαι χωρὶς σφύρας καὶ πελέκεως καὶ παντὸς σιδηροῦ σκεύους, ἵνα μηδὲν ἀκουσθῇ θορυβῶδες ἐν τῷ ναῷ τοῦ θεοῦ. ### English translation (Claude) And the holy house prepared for God in peace had to be built without hammer and axe and any iron tool, so that nothing noisy might be heard in the temple of God. ### Scripture references - 1 Kgs 6:7: allusion, high confidence ### Translation notes - The allusion is 1 Kgs 6:7. ### Citation (SBL) Origen, Comm. Jo. 10.275 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-275). ## Commentary on John 10.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-276 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could eighty thousand stonecutters work without any noise? ### Greek text πάλιν δὲ ἀπορῶ πρὸς τοὺς τῇ λέξει δουλεύοντας πῶς δυνατὸν ὀγδοήκοντα χιλιάδων λατόμων τυγχανουσῶν λίθοις ἀκροτόμοις ἀργοῖς οἰκοδομεῖται τὸν οἶκον τοῦ θεοῦ, σφύρας καὶ πελέκεως καὶ παντὸς σκεύους σιδηροῦ οὐκ ἀκουσθέντος ἐν τῷ οἴκῳ αὐτοῦ ἐν τῷ οἰκοδομεῖσθαι αὐτόν; ### English translation (Claude) Again I am puzzled, to those who are slaves to the letter, how it is possible, when there were eighty thousand stonecutters, that the house of God is built with rough-cut, unworked stones, with no hammer or axe or any iron tool heard in his house while it was being built. ### Scripture references - 1 Kgs 6:7: allusion, high confidence ### Translation notes - The allusion is 1 Kgs 6:7. ### Citation (SBL) Origen, Comm. Jo. 10.276 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-276). ## Commentary on John 10.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-277 - Source: Preuschen 4:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Living stones are shaped quietly outside, so that they come ready to their place. ### Greek text ἀλλὰ μήποτε οἱ λατομούμενοι λίθοι ζῶντες ἀψοφητὶ καὶ ἀταράχως λατομοῦνται ἔξω τοῦ κατὰ τὸν ναόν, ἵνα ἕτοιμοί ἔλθωσιν ἐπὶ τὸ ἁρμόζον αὐτοῖς τῆς οἰκοδομῆς χωρίον. ### English translation (Claude) But perhaps the living stones being quarried are quarried silently and without disturbance outside the temple area, so that they may come ready to the place of the building fitted for them. ### Scripture references - 1 Pet 2:5: allusion, high confidence ### Translation notes - The allusion is 1 Pet 2:5. ### Citation (SBL) Origen, Comm. Jo. 10.277 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-277). ## Commentary on John 10.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-278 - Source: Preuschen 4:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The winding stair of the temple signifies a smooth, circular ascent. ### Greek text καὶ ἀνάβασις δέ τις περὶ τὸν οἶκον τοῦ θεοῦ μὴ γεγωνιωμένη, ἀνακλάσεις εὐθειῶν ἐ̓χουσα. γέγραπται γάρ· Καὶ ἑλικτὴ ἀνάβασις εἰς τὸ μέσον, καὶ ἐκ τῆς μέσης ἐπὶ τὰ »τριώροφα«· ἑλικοειδῆ γὰρ ἐχρῆν εἶναι τὴν ἐν τῷ ναῷ τοῦ θεοῦ ἄνοδον τῆς ἕλικος ἀναβάσει τὸν ἰσαίτατον κύκλον μιμουμένης. ### English translation (Claude) And there is a certain ascent around the house of God that is not angular, having no breaks in straight lines. For it is written: “And a winding stair to the middle, and from the middle to the third story.” For the ascent in the temple of God had to be spiral, the ascent of the spiral imitating the most even circle. ### Scripture references - 1 Kgs 6:8: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 6:8. ### Citation (SBL) Origen, Comm. Jo. 10.278 (Preuschen 4:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-278). ## Commentary on John 10.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-279 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The five-cubit bonds signify ascent from the five senses to “divine senses” that perceive spiritual things. ### Greek text ἴνα δὲ οὗτος ὁ οἶκος βέβαιος ᾖ, ὡς ἔνι μάλιστα οἰκοδομοῦνται ἔνδεσμοι αὐτῷ δι᾿ ὅλου οἴκου πέντε ἐν πήχει τὸ ὕψος, ἵνα ἡ ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰς καλουμένας θείας αἰσθήσεις ἄνοδος δηλωθῇ ἐν ὕψει τυγχάνουσα πρὸς κατανόησιν τῶν νοητῶν. ### English translation (Claude) And so that this house may be as firm as possible, bonds are built for it through the whole house, five cubits in height, so that the ascent from the senses to what are called divine senses may be shown to be on high for the understanding of intelligible things. ### Scripture references - 1 Kgs 6:10: allusion, high confidence - Prov 2:5: allusion, medium confidence ### Translation notes - The allusions are 1 Kgs 6:10 (LXX) and Prov 2:5 (LXX, "divine perception"). ### Citation (SBL) Origen, Comm. Jo. 10.279 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-279). ## Commentary on John 10.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-280 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The inner sanctuary (Debir) held the ark with the tablets written by God's finger. ### Greek text μακαριωτέρων δὲ λίθων χωρίον ἔοικέν εἶναι τὸ καλούμενον Δαβείρ, ἔνθα ἡ κιβωτὸς τῆς διαθήκης τοῦ κυρίου ἦν x003E; οὕτως εἴπω, τὸ χειρόγραφον ἐτύγχανεν τοῦ θεοῦ, αἱ πλάκες γεγραμμέναι τῷ δακτύλῳ αὐτοῦ. ### English translation (Claude) The place of more blessed stones seems to be what is called the Debir, where the ark of the covenant of the Lord was, [where, so to] speak, was God's handwriting, the tablets written by his finger. ### Scripture references - 1 Kgs 6:19: allusion, high confidence - Exod 31:18: allusion, high confidence ### Translation notes - An encoding error obscures a few words. The allusions are 1 Kgs 6:19 and Exod 31:18. ### Citation (SBL) Origen, Comm. Jo. 10.280 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-280). ## Commentary on John 10.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-281 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole house was covered with gold. ### Greek text ὁ δὲ οἶκος ὅλος χρυσοῦται· »Ὅλον, γάρ φησιν, τὸν οἶκον περιέχρισεν χρυσίῳ, ἕως συντελείας παντὸς τοῦ οἴκου«. ### English translation (Claude) And the whole house is overlaid with gold: “For he overlaid the whole house with gold, until the whole house was finished.” ### Scripture references - 1 Kgs 6:22: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 6:22. ### Citation (SBL) Origen, Comm. Jo. 10.281 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-281). ## Commentary on John 10.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-282 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cherubim stood in the Debir, a word the translators left untranslated. ### Greek text τὰ μέντοι δύο Χερουβεὶμ ἐν τῷ Δαβεὶρ ἦν, ὅπερ οὐ δεδύνηνται ἑρμηνεῦσαι κυρίως οἱ μεταλαμβάνοντες εἰς Ἑλληνισμὸν τὰ Ἑβραίων. ### English translation (Claude) The two cherubim, however, were in the Debir, which those who translate Hebrew into Greek have not been able to render properly. ### Scripture references - 1 Kgs 6:23: allusion, high confidence ### Translation notes - The allusion is 1 Kgs 6:23. ### Citation (SBL) Origen, Comm. Jo. 10.282 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-282). ## Commentary on John 10.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-283 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everything in the house was gold, symbolizing the mind perfected for spiritual contemplation. ### Greek text καταχρηστικώτερον δὲ τινες ναὸν αὐτὸν εἰρήκασιν τοῦ ναοῦ τιμιώτερον τυγχάνοντα. πάντα μέντοι γε χρυσὸς τὰ κατὰ τὸν οἶκον γεγένηται, εἰς σύμβολον τοῦ τελειουμένου πάντως νοῦ πρὸς τὴν τῶν νοητῶν ἀκριβῆ † ἀπόταξιν. ### English translation (Claude) Some have loosely called it a temple, since it is more honorable than the temple. Everything in the house was made of gold, as a symbol of the mind wholly perfected for the exact … of intelligible things. ### Translation notes - The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 10.283 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-283). ## Commentary on John 10.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-284 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A veil hides the innermost things even from most priests and Levites. ### Greek text ἐπεὶ δὲ παντάπασιν οὐκ ἔστιν βατὰ καὶ γνωστά. οἰκοδομεῖταί καταπέτασμα τῆς αὐλῆς, τοῖς πολλοῖς τῶν ἱερέων καὶ Λευϊτῶν οὐκ ἀποκαλυπτομένων τῶν ἐνδοτάτω. ### English translation (Claude) And since they are altogether inaccessible and unknowable, a curtain of the court is built, the innermost things not being revealed to most of the priests and Levites. ### Citation (SBL) Origen, Comm. Jo. 10.284 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-284). ## Commentary on John 10.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-285 - Source: Preuschen 4:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon built the temple as king, but Hiram, the skilled craftsman, as master builder. ### Greek text Ἄξιον δὲ ζητῆσαι πῶς ὡς μὲν βασιλεὺς Σαλομὼν καὶ οἰκοδομεῖν τὸν ναὸν λέγεται ὡς δʼ ἀρχιτέκτων ὃν ἔλαβεν ἀποστείλας ὁ Σαλομὼν »Χειρὰμ ἐκ Τύρου, υἱὸν γυναικὸς χήρας· καὶ οὗτος ἀπὸ »τῆς φυλῆς Νεφθαλείμ, καὶ ὁ πατὴρ αὐτοῦ Τύριος, τέκτων χαλκοῦ καὶ πεπληρωμένος τῆς συνέσεως καὶ ἐπιγνώσεως, τοῦ ποιεῖν πᾶν »ἔργον ἐν χαλκῷ, ὃς εἰσήχθη πρὸς τὸν βασιλέα Σαλομών, καὶ ἐποίη- »σεν πάντα τὰ ἔργα«. ### English translation (Claude) It is worth asking how Solomon as king is said to build the temple, and how as master builder [is said] the one whom Solomon sent and took, “Hiram from Tyre, son of a widow; and he was of the tribe of Naphtali, and his father was a Tyrian, a worker in bronze, filled with understanding and knowledge to do every work in bronze; who was brought to King Solomon, and he did all the works.” ### Scripture references - 1 Kgs 7:13–14: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 7:13–14 (7:1–2 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.285 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-285). ## Commentary on John 10.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-286 - Source: Preuschen 4:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon may represent the eternal Son and Hiram the humanity he assumed, together building the temple, the church; this needs the mind of Christ. ### Greek text ἐφίστημι δὲ μήποτε ὁ μὲν Σαλομὼν εἰς τὸν πρωτότοκον πάσης κτίσεως λαμβάνεσθαι δύναται, ὁ δὲ Χειρὰμ εἰς ὅν ἀνείληφεν οὑτος ἄνθρωπον, ἀπὸ τῆς τῶν ἀνθρώπων συνοχῆς Τύριοι γὰρ ἑρμηνεύονται συνέχοντες) τῇ φύσει τὸ γένος ἔχοντα, ὅστις πεπληρωμένος πάσης τέχνης καὶ συνέσεως καὶ ἐπιγνώσεως εἰσήχθη, συνεργῶν τῷ πρωτοτόκῳ πάσης συνέσεως ἵνα οἰκοδομήσῃ τὸν ναόν, ἐν ᾧ καὶ θυρίδες παρακυπτόμεναι κρυπταὶ κατασκευάζονται πρὸς τὸ τὰς ἐλλάμψεις τοῦ φωτὸς τοῦ θεοῦ σωτηρίως δυνηθῆναι χωρῆσαι, καὶ τι με δεῖ λέγειν καθʼ ἕκαστον;) ἴνα εὑρεθῇ τὸ σῶμα Χριστοῦ ἡ ἐκκλησία τὸν λόγον ἔχουσα τοῦ πνευματικοῦ οἴκου καὶ ναοῦ τοῦ θεοῦ· ὡς γὰρ προεῖπον, τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης δεόμεθα σοφίας, χωρητῆς τυγχανούσης μόνῳ τῷ δυναμένῳ εἰπεῖν· » Ἡμεῖς δὲ νοῦν »Χριστοῦ ἔχομεν‘, ἴνα κατὰ τὸ βούλημα τοῦ οἰκονομήσαντος ταῦτα γραφῆναι πνευματικῶς ἐκλάβω μεν ἕκαστον τῶν εἰρημένων. ### English translation (Claude) I consider whether Solomon can be taken to mean the firstborn of all creation, and Hiram the man whom he assumed, having his race by nature from the holding together of human beings (for Tyrians are interpreted “those who hold together”), who, filled with every art, understanding, and knowledge, was brought in, cooperating with the firstborn of all understanding, to build the temple, in which also hidden windows looking out are made so that the shining of God's light can be received in a saving way (and why must I speak of each detail?), so that the church may be found to be the body of Christ, having the meaning of the spiritual house and temple of God. For, as I said before, we need the wisdom hidden in a mystery, which can be received only by one able to say, “But we have the mind of Christ,” so that, according to the intention of him who arranged for these things to be written, we may take each of the things said spiritually. ### Scripture references - Col 1:15: allusion, high confidence - 1 Kgs 6:4: allusion, high confidence - 1 Cor 2:7: allusion, high confidence - 1 Cor 2:16: quotation, high confidence ### Translation notes - The allusions are Col 1:15, 1 Kgs 6:4, and 1 Cor 2:7; the quotation is 1 Cor 2:16. ### Citation (SBL) Origen, Comm. Jo. 10.286 (Preuschen 4:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-286). ## Commentary on John 10.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-287 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This suffices to show how Jesus spoke of the temple of his body. ### Greek text ἄλλως δὲ καὶ οὐ κατὰ τὸ παρόν ἐστιν ἀνάγνωσμα ἕκαστον τούτων ἀναπλῶσαι. καὶ ταῦτα οὖν αὐτάρκη πρὸς τὸ ἰδεῖν πῶς »Ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ«. ### English translation (Claude) But in any case it does not belong to the present reading to unfold each of these. So these things suffice for seeing how “he was speaking about the temple of his body.” ### Scripture references - John 2:21: quotation, high confidence ### Translation notes - The quotation is John 2:21. ### Citation (SBL) Origen, Comm. Jo. 10.287 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-287). ## Commentary on John 10.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-288 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Can the temple's history (such as its destruction) apply to the spiritual house? ### Greek text Ἄξιον δὲ μετὰ ταῦτα ἰδεῖν εἰ δυνατὸν τὰ ἱστορούμενα γεγονέναι κατὰ τὸν ναὸν συμβεβηκέναι ποτὲ ἢ συμβήσεσθαι περὶ τὸν πνευματικὸν οἶκον. ### English translation (Claude) It is worth seeing after this whether what is recorded as having happened concerning the temple can ever have happened, or will happen, concerning the spiritual house. ### Citation (SBL) Origen, Comm. Jo. 10.288 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-288). ## Commentary on John 10.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-289 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the spiritual temple could fall like the earthly one, hearers would object that eternal goods cannot be lost. ### Greek text δόξει δὲ ὁ λόγος θλίβειν ἑκατέρωθεν εἴτε γὰρ ἐροῦμεν οἷόν τε γενέσθαι ἢ γεγονέναι τινὰ λόγον τοῖς κατὰ τὴν ἱστορίαν περὶ τὸν ναόν, δυσόκνως μετάπτωσιν τῶν τηλικούτων ἀγαθῶν παραδέξονται οἱ ἀκούοντες, πρῶτον μὲν διὰ τὸ μὴ βούλεσθαι, δεύτερον δὲ διὰ τὸ ἀπεμφαίνειν τροπὴν τῶν ἀγαθῶν ἔσεσθαι. ### English translation (Claude) The argument will seem to press on both sides. For if we say that something like the historical events concerning the temple can happen or has happened, the hearers will be reluctant to accept a fall from such great goods, first because they do not wish it, and second because it seems absurd that there should be a change in the goods. ### Citation (SBL) Origen, Comm. Jo. 10.289 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-289). ## Commentary on John 10.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-290 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But refusing to apply the history would be like the heretics, who break Scripture's unity. ### Greek text εἰ δὲ βουλόμενοι ἄτρεπτα τηρεῖν τὰ ἅπαξ δοθέντα τοῖς ἁγίοις ἀγαθὰ οὐκ ἐφαρμόσομεν τὰ τῆς ἱστορίας, δόξομεν ὅμοιόν τι τοῖς ἀπὸ τῶν αἱρέσεων τούτῳ ποιεῖν, τὴν συμφωνίαν τῆς διηγήσεως τῶν γραφῶν ἀρχῆθεν μέχρι τέλους μὴ φυλάττοντες. ### English translation (Claude) But if, wishing to keep unchangeable the goods once given to the saints, we do not apply the historical events, we shall seem to do something like those from the heresies, not preserving the harmony of Scripture's narrative from beginning to end. ### Citation (SBL) Origen, Comm. Jo. 10.290 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-290). ## Commentary on John 10.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-291 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the prophets' promises are not about the earthly city, the spiritual temple too must have its captivity and restoration. ### Greek text εἰ μέντοι γε μὴ μέλλομεν γραωδῶς καὶ Ἰουδαϊκῶς τὰς παρὰ τοῖς προφήταις, μάλιστα δὲ τῷ Ἡσαΐᾳ, ἀναγεγραμμένα ἐπαγγελίας νοεῖν ὡς ἐσομένας περὶ τὴν ἐπὶ γῆς Ἱερουσαλήμ, ἀνάγκη ἔτι, εἰ μετὰ τὴν αἰχμαλωσίαν καὶ τὴν καταστροφὴν τοῦ ναοῦ δέεταί τινα ἔνδοξα συμβεβλῆσθαι εἰς οἰκοδομὴν τοῦ ναοῦ καὶ τὴν ἀποκατάστασιν τοῦ λαοῦ ἀπὸ τῆς αἰχμαλωσίας, λέγειν ἡμᾶς γεγονέναι τὸν ναὸν καὶ ᾐχμαλωτεῦσθαι τὸν λαόν ἐπανελεύσεσθαι δὲ ἐπὶ τὴν Ἰουδαίαν καὶ τὴν Ἱερουσαλὴμ καὶ οἰκοδομηθήσεσθαι τοῖς ἐντίμοις λίθοις τὴν Ἱερουσαλήμ. ### English translation (Claude) If, however, we are not going to understand the promises recorded in the prophets, and especially in Isaiah, in an old-womanish and Jewish way, as things to happen concerning the earthly Jerusalem, it is necessary, if after the captivity and destruction of the temple some glorious things must be contributed to the building of the temple and the restoration of the people from captivity, that we say the temple has come to be, and the people has been taken captive, but will return to Judea and Jerusalem, and Jerusalem will be built with precious stones. ### Citation (SBL) Origen, Comm. Jo. 10.291 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-291). ## Commentary on John 10.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-292 - Source: Preuschen 4:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen tentatively wonders whether such falls could recur in future cycles. ### Greek text οὐκ οἶδα δέ, εἰ μακραῖς χρόνων περιόδοις ἀνακυκλουμέναις τὰ παραπλήσια πάλιν δυνατὸν γενέσθαι ὡς ἐπὶ τὸ χεῖρον. ### English translation (Claude) But I do not know whether, in long periods of time coming round again, similar things can happen again, as though for the worse. ### Translation notes - Origen raises, without affirming, the possibility of recurring ages. ### Citation (SBL) Origen, Comm. Jo. 10.292 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-292). ## Commentary on John 10.293 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-293 - Source: Preuschen 4:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah promises a Jerusalem built of precious stones, whose children are taught by God. ### Greek text ἔχει δὲ τὰ τῶν ἐπαγγελιῶν ἐν τῷ Ἡσαΐᾳ οὕτως· »Ἰδού, ἐγὼ ἑτοιμάσω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ θήσω τ ὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς »πύλας σου λίθους κρυστ άλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκ- »τούς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ, καὶ ἐν πολλῇ εἰ- »ρήνῃ τὰ τέκνα σου, καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ«. ### English translation (Claude) The promises in Isaiah run thus: “Behold, I will prepare for you carbuncle as your stone, and sapphire as your foundations, and I will make your battlements jasper, and your gates stones of crystal, and your wall choice stones, and all your sons taught by God, and your children in great peace, and in righteousness you shall be built.” ### Scripture references - Isa 54:11–14: quotation, high confidence ### Translation notes - The quotation is Isa 54:11–14 (LXX). ### Citation (SBL) Origen, Comm. Jo. 10.293 (Preuschen 4:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-293). ## Commentary on John 10.294 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-294 - Source: Preuschen 4:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah 60 promises Jerusalem glory, peace, and God himself as everlasting light. ### Greek text καὶ μετʼ ὀλίγα πρὸς τὴν Ἱερουσαλήμ· Καὶ ἡ δόξα τοῦ Λιβάνου πρὸς σὲ ἥξει »ἐν κυπαρίσσῳ καὶ πεύκῃ καὶ κέδρῳ ἅμα δοξάσουσι τὸν τόπον τὸν ἅγιο; ν μου. καὶ πορεύσονται πρὸς σὲ δεδοικότες υἱοὶ ταπεινωσάντων καὶ »παροξυνάντων σε· καὶ κληθήσῃ πόλις κυρίου, Σιὼν ἁγίου Ἰσραήλ, »διὰ τὸ γεγενῆσθαί σε ἐγκαταλελειμμένην καὶ μεμισημένην, καὶ οὐκ ἠν »ὁ βοηθῶν· καὶ θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην γενεῶν »γενεαῖς. καὶ θηλάσεις γάλα ἐθνῶν, καὶ πλοῦτον βασιλέων φάγεσαι, »καὶ γνώσῃ ὅτι ἐγὼ κύριος σώζων σε καὶ ἐξαιρούμενός σε θεὸς Ἰσραήλ. καὶ ἀντὶ χαλκοῦ οἴσω σοι χρυσίον, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύ- »ριον, ἀντὶ δὲ ξύλων οἵσω σοι χαλκόν, ἀντὶ δὲ λίθων σίδηρον. καὶ δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν »δικαιοσύνῃ. καὶ οὐκ ἀκουσθήσεται ἔτι ἀδικία έν τῇ γῇ σου, οὐδὲ σύν- »τριμμα καὶ ταλαιπωρία ἐν τοῖς ὁρίοις σου, ἀλλὰ κληθήσεται σωτή- ριον τὰ τείχη σου, καὶ αἱ πύλαι σου γλύμμα. καὶ οὐκ ἔσται σοι ἔτι »ὁ ἥλιος εἰς φῶς ἡμέρας, οὐδὲ ἀνατολὴ σελήνης φωτιεῖ σοι τὴν νύκτα· »ἀλλʼ ἔσται σοι Χριστὸς φῶς αἰώνιον, καὶ ὁ θεὸς δόξα σοι. οὐ γὰρ δύσεταί σοι ὁ ἥλιος, καὶ ἡ σελήνη σοι οὐκ ἐκλείψει· ἔσται γὰρ κύ- »ριός σοι φῶς αἰώνιον, καὶ πληρωθήσονται αἱ ἡμέραι τοῦ πένθους »σου«. ταῦτα γὰρ σαφῶς. ### English translation (Claude) And a little later, to Jerusalem: “And the glory of Lebanon shall come to you, with cypress and pine and cedar together, to glorify my holy place. And the sons of those who humbled and provoked you shall come to you in fear; and you shall be called city of the Lord, Zion of the Holy One of Israel, because you were forsaken and hated, and there was none to help. And I will make you an everlasting joy, a gladness for generations of generations. And you shall suck the milk of nations and eat the wealth of kings, and you shall know that I am the Lord who saves you and delivers you, the God of Israel. And instead of bronze I will bring you gold, instead of iron I will bring you silver, instead of wood I will bring you bronze, and instead of stones iron. And I will give your rulers in peace and your overseers in righteousness. And injustice shall no more be heard in your land, nor ruin and misery within your borders, but your walls shall be called Salvation, and your gates Carving. And the sun shall no longer be your light by day, nor shall the rising of the moon light your night; but Christ shall be your everlasting light, and God your glory. For your sun shall not set, and your moon shall not fail; for the Lord shall be your everlasting light, and the days of your mourning shall be ended.” These are clearly ### Scripture references - Isa 60:13–20: quotation, high confidence ### Translation notes - The quotation is Isa 60:13–20 (LXX); the digital text reads "Christ" where the LXX has "the Lord" (Isa 60:19), probably a scribal change; translated as printed. ### Citation (SBL) Origen, Comm. Jo. 10.294 (Preuschen 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-294). ## Commentary on John 10.295 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-295 - Source: Preuschen 4:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These promises concern the age to come for the captive “Israel”; those restored will be precious stones in God's temple, never to leave. ### Greek text περὶ τοῦ μέλλοντος αἰῶνος προφητεύεται τοῖς ἐν αἰχμαλωσίᾳ οὖσιν υἱοῖς Ἰσραήλ, ἐφʼ οὕς ἠλθεν ἀποσταλεὶς ὁ λέγων· »Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα »οἴκου Ἰσραήλ«. εἰ δὲ αἰχμάλωτοι ὄντες ταῦτα ἐν τῇ πατρίδι αὐτῶν ἀπολήψονται, ὅτε καὶ προσήλυτοι προσελεύσονται αὐτοῖς διὰ τοῦ χριστοῦ καὶ ἐπʼ αὐτοὺς καταφεύξονται, κατὰ τὸ λεγόμενον· »Ἰδοὺ »προσήλυτοι προσελεύσονταί σοι διʼ ἐμοῦ καὶ ἐπὶ σὲ καταφεύξονται«, δῆλον ὅτι περὶ τὸν ναὸν τυγχάνοντές ποτε οἱ αἰχμαλωτευθέντες καὶ Πάλιν ἐκεῖσε ἐπανελεύσονται ἀνοικοδομηθησόμενοι, τιμιώτατοι γεγενημένοι λίθων· νικῶν γάρ τις καὶ παρὰ τῷ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει ἐπαγγελίαν ἔχει ἔσεσθαι ἐν τῷ ναῷ τοῦ θεοῦ, μὴ ἐξελευσόμενος ἔξω. ### English translation (Claude) prophesied about the age to come to the sons of Israel in captivity, to whom came the one sent, who says, “I was sent only to the lost sheep of the house of Israel.” And if, being captives, they will receive these things in their homeland, when proselytes also will come to them through Christ and take refuge with them, according to the saying, “Behold, proselytes shall come to you through me and take refuge with you,” it is clear that those taken captive were once in the temple and will return there again to be rebuilt, having become most precious stones. For in John's Revelation too the one who conquers has the promise that he will be in the temple of God and will not go out. ### Scripture references - Matt 15:24: quotation, high confidence - Isa 54:15: quotation, high confidence - Rev 3:12: allusion, high confidence ### Translation notes - The quotations are Matt 15:24 and Isa 54:15 (LXX); the allusion is Rev 3:12. ### Citation (SBL) Origen, Comm. Jo. 10.295 (Preuschen 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-295). ## Commentary on John 10.296 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-296 - Source: Preuschen 4:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These remarks give only a brief sketch of the temple, church, and Jerusalem. ### Greek text ταῦτα δέ μοι πάντα εἴρηται ὑπὲρ τοῦ κἂν έν βραχείᾳ περινοίᾳ γενέσθαι ἡμᾶς τῶν κατὰ τὸν ναὸν καὶ τὸν οἶκον τοῦ θεοῦ καὶ τὴν ἐκκλησίαν καὶ τὴν Ἱερουσαλὴμ πραγμάτων, »περὶ ὡν οὐκ ἔστιν νῦν »λέγειν κατὰ μέρος«. ### English translation (Claude) All this I have said so that we may have at least a brief grasp of the matters concerning the temple, the house of God, the church, and Jerusalem, “of which we cannot now speak in detail.” ### Scripture references - Heb 9:5: quotation, high confidence ### Translation notes - The quotation is Heb 9:5. ### Citation (SBL) Origen, Comm. Jo. 10.296 (Preuschen 4:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-296). ## Commentary on John 10.297 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-297 - Source: Preuschen 4:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A full study is left to tireless readers of the prophets. ### Greek text τὴν δὲ ἀκριβεστάτην καὶ μέχρι τοῦ τυχόντος περὶ ταῦτα ἐπιμελῆ ἐξέτασιν ποιητέον τ οῖς μὴ ἀπαυδῶσιν πρὸς τοὺς ἐν τῷ ἐντυγχάνειν ταῖς προφητείαις x003E; ζητεῖν τὸν ἐν αὐταῖς πνευματικὸν νοῦν καμάτους. καὶ ταῦτα μὲν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. ### English translation (Claude) The most exact and careful examination of these things, down to the smallest detail, must be made by those who do not grow weary of the labors of seeking the spiritual meaning in the prophecies as they read them. So much about the temple of his body. ### Translation notes - An encoding error obscures a small word. ### Citation (SBL) Origen, Comm. Jo. 10.297 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-297). ## Commentary on John 10.298 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-298 - Source: Preuschen 4:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, after the resurrection the disciples understood Jesus' saying about the temple and truly believed. ### Greek text Ἐπεὶ δὲ »ὅτε ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μα- »θηταὶ αὐτοῦ ὅτι τ ο ῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ »λόγῳ ὃν εἶπεν ὁ Ἰησοῦς‘ ἐκδεκτέον, ὡς κατὰ τὴν λέξιν, ὅτι οἱ μαθηταὶ μετὰ τὸ ἐγηγέρθαι ἐκ νεκρῶν τὸν κύριον συνῆκαν τὰ περὶ τοῦ ναοῦ εἰρημένα ἀναφέρεται εἰς τὸ πάθος αὐτοῦ καὶ τὴν ἀνάστασιν, ὑπομνησθέντες ὅτι τὸ »Ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν« τὴν ἀνάστασιν ἐδήλου, ὅτε »καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ »Ἰησοῦς«, πρότερον οὐ μεμαρτυρημένοι πεπιστευκέναι τῇ γραφῇ οὐδὲ τῷ λόγῳ τούτῳ, ὃν εἶπεν ὁ Ἰησοῦς· κυρίως γὰρ πίστις ἐστὶν κατὰ τὸ βάπτισμα τοῦ ὅλῃ ψυχῇ παραδεχομένου τὸ πιστευόμενον. ### English translation (Claude) Since “when he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” must be taken, as to the letter, to mean that after the Lord was raised from the dead the disciples understood that what was said about the temple referred to his passion and resurrection, remembering that “In three days I will raise it up” signified the resurrection, when “they also believed the Scripture and the word that Jesus had spoken,” not having been attested before as believing the Scripture or this word Jesus spoke. For faith properly is, according to baptism, that of one who receives with his whole soul what is believed. ### Scripture references - John 2:22: quotation, high confidence - John 2:19: quotation, high confidence ### Translation notes - The quotations are John 2:22 and 2:19. ### Citation (SBL) Origen, Comm. Jo. 10.298 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-298). ## Commentary on John 10.299 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-299 - Source: Preuschen 4:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, at the resurrection of Christ's whole body the disciples will see what Scripture foreshadowed and believe fully. ### Greek text ὡς πρὸς τὴν ἀναγωγήν, ἐπεὶ προείρηται ἡμῖν ἡ ἐκ νεκρῶν ἀνάστασις τοῦ παντὸς τοῦ κυρίου σώματος, εἰδέναι χρὴ ὅτι οἱ μαθηταὶ ὑπομνησθέντες διὰ τῶν ἀποτελεσμάτων τῆς, ὅτε ἦσαν ἐν τῷ βίῳ, μὴ ἠκριβωμένης αὐτοῖς γραφής, ὑπὸ ὄψιν γινομένης καὶ φανερουμένης τίνων ἐπουρανίων ὑπόδειγμα καὶ σκιὰ ἐτύγχανε, πιστεύουσιν οἱς πρότερον οὐκ ἐπίστευον καὶ τῷ λόγῳ τοῦ Ἰησοῦ, ὃν πρὸ τῆς ἀναστάσεως, ὡς ἐβούλετο ὁ λέγων, οὐ συνίεσαν. ### English translation (Claude) As for the higher sense, since we have spoken of the resurrection from the dead of the whole body of the Lord, we must know that the disciples, reminded by the fulfillment of the Scripture, which was not made exact to them while they were in this life, when it comes before their eyes and is made manifest of what heavenly things it was a copy and shadow, believe what they did not believe before, and the word of Jesus, which before the resurrection they did not understand as the speaker intended. ### Scripture references - Heb 8:5: allusion, high confidence ### Translation notes - The allusion is Heb 8:5. ### Citation (SBL) Origen, Comm. Jo. 10.299 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-299). ## Commentary on John 10.300 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-300 - Source: Preuschen 4:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truly believing Scripture means grasping the Spirit's meaning, which fleshly readers never glimpse. ### Greek text πῶς γὰρ δύναταί τις πιστεύειν κυρίως λέγεσθαι τῇ γραφῇ τὸν ἐν αὐτῇ τοῦ ἁγίου πνεύματος νοῦν μὴ θεωρῶν, ὃν πιστεύεσθαι μᾶλλον ὁ θεὸς βούλεται ἢ τὸ τοῦ γράμματος θέλημα; κατὰ τοῦτο λεκτέον μηδένα τῶν κατὰ σάρκα περιπατούντων πιστεύειν τοῖς πνευματικοῖς τοῦ νόμου, οἷς μηδὲ τὴν ἀρχὴν φαντά- ζεται. ### English translation (Claude) For how can anyone properly be said to believe the Scripture if he does not behold the meaning of the Holy Spirit in it, which God wishes to be believed rather than the intent of the letter? In this sense we must say that none of those who walk according to the flesh believes the spiritual things of the law, of which they do not even have an inkling. ### Scripture references - Rom 8:4: allusion, medium confidence - Rom 7:14: allusion, medium confidence ### Translation notes - The allusion is Rom 8:4 and Rom 7:14. ### Citation (SBL) Origen, Comm. Jo. 10.300 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-300). ## Commentary on John 10.301 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-301 - Source: Preuschen 4:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some wrongly take “Blessed are those who have not seen” to mean they are more blessed than those who saw. ### Greek text πλήν φασι μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων, παρεκδεξάμενοι τὸ ἐν τῷ κατὰ Ἰωάννην ἐπὶ τέλει εἰρημένον πρὸς τὸν Θωμᾶν ὑπὸ τοῦ κυρίου· »Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες«. οὐ γὰρ x003E; μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων. ### English translation (Claude) However, they say that those who have not seen and have believed are more blessed than those who have seen and believed, misunderstanding what the Lord said to Thomas at the end of the Gospel according to John: “Blessed are those who have not seen and have believed.” For [it does not say] that those who have not seen and believed are more blessed than those who have seen and believed. ### Scripture references - John 20:29: quotation, high confidence ### Translation notes - An encoding error obscures a word; "it does not say" is supplied from the sense. The quotation is John 20:29. ### Citation (SBL) Origen, Comm. Jo. 10.301 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-301). ## Commentary on John 10.302 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-302 - Source: Preuschen 4:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That would make later believers more blessed than the apostles; true blessedness is to see spiritually, as Jesus told the disciples. ### Greek text κατὰ γοῦν τὴν ἐκδοχὴν αὐτῶν τῶν ἀποστόλων μακαριώτεροι οἱ μετὰ τοὺς ἀποστόλους εἰσίν, ὅπερ ἐστὶ πάντων ἠλιθιώτατον. ἰδεῖν δὲ τῷ νῷ τὰ πιστευόμενα δεῖ τὸν ἐσόμενον μακάριον ὡς οἱ ἀπόστολοι, δυνηθέντα ἀκούειν τὸ Μακάριοι οἱ ὀφ- »θαλμοὶ ὑμῶν ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν« καὶ τὸ Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἅ βλέπετε καὶ οὐκ εἶδον,, καὶ ἀκοῦσαι ἅ ἀκούετε καὶ οὐκ ἤκουσαν«. ### English translation (Claude) According to their interpretation, at any rate, those after the apostles are more blessed than the apostles, which is the most foolish thing of all. But one who is to be blessed like the apostles must see with the mind the things believed, able to hear, “Blessed are your eyes, because they see, and your ears, because they hear,” and “Many prophets and righteous men desired to see what you see and did not see it, and to hear what you hear and did not hear it.” ### Scripture references - Matt 13:16–17: quotation, high confidence ### Translation notes - The quotations are Matt 13:16–17. ### Citation (SBL) Origen, Comm. Jo. 10.302 (Preuschen 4:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-302). ## Commentary on John 10.303 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-303 - Source: Preuschen 4:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the lesser blessing is worth having. ### Greek text ἀγαπητὸν δὲ καὶ τὸν ὑποδεέστερον λαβεῖν μακαρισμὸν λέγοντα· »Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. ### English translation (Claude) It is desirable, though, to receive even the lesser blessing, which says, “Blessed are those who have not seen and have believed.” ### Scripture references - John 20:29: quotation, high confidence ### Translation notes - The quotation is John 20:29. ### Citation (SBL) Origen, Comm. Jo. 10.303 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-303). ## Commentary on John 10.304 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-304 - Source: Preuschen 4:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who see are more blessed, like Simeon holding the infant Christ; perfect faith will come at the resurrection of the whole church. ### Greek text πῶς δὲ οὐ μακαριώτεροι οἱ ὀφθαλμοὶ οἱ ὑπὸ τοῦ Ἰησοῦ μακαριζόμενοι ἐπὶ τοῖς τεθεωρημένοις τῶν μὴ φθα- σάντων ἐπὶ τὴν τῶν τοιούτων θέαν; ὁ δὲ Συμεὼν ἀγαπᾷ εἰς τὰς ἀγκάλας λαβὼν τὸ σωτήριον τοῦ θεοῦ, καὶ θεασάμενος αὐτὸ εἶπεν· »Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, »ὅτι εί͂δον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου«. διόπερ φιλοτιμητέον ἀνοίγειν τοὺς ὀφθαλμοὺς κατὰ τὸν Σολομῶντα, ἵνα ἄρτων ἐμπλησθῶμεν· φησὶ γάρ· »Διάνοιξον τοὺς ὀφθαλμούς σου καὶ ἐμπλήσθητι »ἄρτων«. καὶ ταῦτά μοι διὰ τὸ » »Ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς« εἰρήσθω, ἕνα τὸ τέλειον τῆς πίστεως ἐκ τῶν περὶ πίστεως ἐξητασμένων καταλάβωμεν ὴμῖν δοθήσεσθαι ἐν τῇ μεγάλῃ ἐκ νεκρῶν ἀναστάσει τοῦ παντὸς Ἰησοῦ σώματος, τῆς ἁγίας ἐκκλησίας αὐτοῦ. ### English translation (Claude) And how are the eyes blessed by Jesus for what they had seen not more blessed than those who have not attained to such sight? Simeon loves [him], taking the salvation of God into his arms, and having seen it he said, “Now, Master, you let your servant depart in peace according to your word, for my eyes have seen your salvation.” Therefore we must strive to open our eyes, according to Solomon, so that we may be filled with bread; for he says, “Open your eyes and be filled with bread.” Let this be said because of “They believed the Scripture and the word that Jesus spoke,” so that from what we have examined about faith we may grasp that the perfection of faith will be given to us in the great resurrection from the dead of the whole body of Jesus, his holy church. ### Scripture references - Luke 2:28–30: quotation, high confidence - Prov 20:13: quotation, high confidence - John 2:22: quotation, high confidence ### Translation notes - The quotations are Luke 2:29–30, Prov 20:13, and John 2:22; the allusion is Luke 2:28. ### Citation (SBL) Origen, Comm. Jo. 10.304 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-304). ## Commentary on John 10.305 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-305 - Source: Preuschen 4:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As knowledge is now partial, so is every good, including faith. ### Greek text ὅπερ γὰρ ἐπὶ γνώσεως εἴρηται· »Ἄρτι γινώσκω ἐκ »μέρους«, τόδε καὶ ἐπὶ παντὸς καλοῦ ἀκόλουθον οἶμαι λέγειν· ἓν δὲ τῶν ἄλλων ἡ πίστις. ### English translation (Claude) For what is said of knowledge, “Now I know in part,” I think it follows to say also of every good thing; and faith is one of these. ### Scripture references - 1 Cor 13:12: quotation, high confidence ### Translation notes - The quotation is 1 Cor 13:12. ### Citation (SBL) Origen, Comm. Jo. 10.305 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-305). ## Commentary on John 10.306 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-306 - Source: Preuschen 4:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith now is partial, but will be perfected by sight. Next lemma: John 2:23–25. ### Greek text διόπερ »ἄρτι πιστεύω ἐκ μέρους· ὅταν δὲ ἔλθῃ τὸ τέλειον« τῆς πίστεως »τὸ ἐκ μέρους καταργηθήσεται«, τῆς διὰ εἴδους πίστεως πολλῷ διαφερούσης τῆς, ἕν οὕτως εἴπω, »διἰ ἐσόπτρου »καὶ ἐν αἰνίγματι«, ὁμοιῶς τῇ νῦν γνώσει πίστεως. Ὡς δέ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, Πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐιοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἀ ἐποίει. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ Περὶ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. ### English translation (Claude) Therefore “now I believe in part; but when the perfect” of faith “comes, the partial will be done away,” faith by sight differing greatly from faith, so to speak, “through a mirror and in a riddle,” like present knowledge. [John 2:23–25:] “Now when he was in Jerusalem at the Passover, at the feast, many believed in his name, seeing the signs that he was doing. But Jesus himself did not entrust himself to them, because he knew all people and had no need that anyone bear witness about man; for he himself knew what was in man.” ### Scripture references - 1 Cor 13:9–10: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - 2 Cor 5:7: allusion, high confidence - John 2:23–25: quotation, high confidence ### Translation notes - The quotations adapt 1 Cor 13:9–10, 12 and 2 Cor 5:7; the lemma is John 2:23–25. Verse numbers leaked into the digital text have been removed. ### Citation (SBL) Origen, Comm. Jo. 10.306 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-306). ## Commentary on John 10.307 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-307 - Source: Preuschen 4:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus did not entrust himself to those who believed in his name, which differs from believing in him. ### Greek text Ζητήσαι τις ἂν πῶς τοῖς μεμαρτυρημένοις πιστεύειν ἑαυτὸν οὐκ ἐπίστευεν ὁ Ἰησοῦς. λεκτέον δὲ πρὸς τοῦτο, ὅτι οὐχὶ τοῖς πιστεύουσιν εἰς αὐτὸν οὐ πιστεύει ἑαυτὸν ὁ Ἰησοῦς, ἀλλὰ τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ· διαφέρει γὰρ τὸ πιστεύειν εἰς αὐτὸν τοῦ πιστεύειν εἰς τὸ ὄνομα αὐτοῦ. ### English translation (Claude) Someone might ask how Jesus did not entrust himself to those who are attested to have believed. To this we must say that Jesus does not refuse to entrust himself to those who believe in him, but to those who believe in his name; for believing in him differs from believing in his name. ### Scripture references - John 2:23–24: allusion, high confidence ### Translation notes - The allusions are John 2:23–24. ### Citation (SBL) Origen, Comm. Jo. 10.307 (Preuschen 4:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-307). ## Commentary on John 10.308 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-308 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus promises that whoever believes in him, not merely in his name, is not judged. ### Greek text ὁ γοῦν διὰ πίστιν μὴ κριθησόμενος τῷ εἰς αὐτὸν πιστεύειν οὐ κρίνεται, οὐχὶ δὲ εἰς τὸ ὄνομα αὐτοῦ· φησὶ γὰρ ὁ κύριος· »Ὁ πιστεύων εἰς ἐμὲ οὐ κρίνεται«· οὐχὶ δὲ »Ὁ πιστεύων εἰς τὸ ὄνομά μου οὐ κρίνεται«. ### English translation (Claude) At any rate, one who will not be judged because of faith is not judged for believing in him, not in his name; for the Lord says, “He who believes in me is not judged,” not “He who believes in my name is not judged.” ### Scripture references - John 3:18: quotation, high confidence ### Translation notes - The quotation is John 3:18. ### Citation (SBL) Origen, Comm. Jo. 10.308 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-308). ## Commentary on John 10.309 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-309 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believing in his name is real but lesser faith, so Jesus does not entrust himself to such people. ### Greek text οὐκέτι δὲ φησιν· »Ὁ πι »στεύων εἰς ἐμὲ ἤδη κέκριται«· τάχα γὰρ ὁ πιστεύων εἰς τὸ ὄνομα αὐτοῦ πιστεύει μέν, διόπερ οὔκ ἐστιν ἄξιος ἤδη κεκρίσθαι, ἐλάττων δὲ ἐστιν τοῦ πιστεύοντος εἰς αὐτόν. διὰ τοῦτο τῷ πιστεύοντι εἰς τὸ ὄνομα αὐτοῦ ἑαυτὸν οὐ πιστεύει ὁ Ἰησοῦς. ### English translation (Claude) Nor does he say, “He who believes in me is already judged”; for perhaps one who believes in his name does believe, and so is not worthy to be already judged, but he is less than one who believes in him. For this reason Jesus does not entrust himself to one who believes in his name. ### Scripture references - John 3:18: allusion, high confidence ### Translation notes - The allusion is John 3:18. ### Citation (SBL) Origen, Comm. Jo. 10.309 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-309). ## Commentary on John 10.310 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-310 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must cling to Christ himself, not only his name; note too that here the Passover is not “of the Jews” but a “feast” in Jerusalem. ### Greek text αὐτοῦ τοίνυν μᾶλλον ἢ τοῦ ὀνόματος αὐτοῦ ἔχεσθαι δεῖ, ἵνα μὴ τῷ ὀνόματι αὐτοῦ δυνάμεις ποιοῦντες ἀκούσωμεν τὰ ἐπὶ x003E; τῷ ὀνόματι μόνῳ καυχησαμένων αὐτοῦ εἰρημένα· ἀλλὰ θαρρήσωμεν μιμηταὶ τοῦ Παύλου γινόμενοι εἰπεῖν· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ«. παρατηρητέον δὲ καὶ τοῦτο, ὅτι ἀνωτέρω μέν· »Ἐγγύς, φησίν, ἦν τὸ πάσχα τῶν Ἰουδαίων«, ἐνθάδε δὲ οὐκ ἐν τῷ πάσχα τῶν Ἰουδαίων, ἀλλ ἐν τῷ πάσχα ἐν Ἱεροσολύμοις ἦν ὁ Ἰησοῦς· κἀκεῖ μὲν ὅτε Ἰουδαίων λέγεται τὸ πάσχα, οὐκ εἴρηται ἑορτή· ἐνθάδε δὲ ὁ Ἰησοῦς ἀναγέγραπται εἶναι »ἐν τῇ ἑορτῇ«· ἐν τοῖς Ἱεροσολύμοις γὰρ τυγχάνων ἐν πάσχα καὶ ἑορτῇ ἦν, πολλῶν πιστευόντων κἂν εἰς τὸ ὄνομα αὐτοῦ. ### English translation (Claude) We must hold to him, then, rather than to his name, so that we may not, doing mighty works in his name, hear what is said to those who boasted only in his name; but let us dare, becoming imitators of Paul, to say, “I can do all things in Christ Jesus who strengthens me.” This too must be noted: above it says, “The Passover of the Jews was near,” but here Jesus was not at the Passover of the Jews but at the Passover in Jerusalem; and there, when the Passover is called the Jews', it is not called a feast, but here Jesus is recorded as being “at the feast.” For being in Jerusalem he was at Passover and feast, many believing, at least in his name. ### Scripture references - Matt 7:22–23: allusion, high confidence - 1 Cor 11:1: allusion, medium confidence - Phil 4:13: quotation, high confidence - John 2:13: quotation, high confidence - John 2:23: quotation, high confidence ### Translation notes - An encoding error obscures a word. The allusions are Matt 7:22–23 and 1 Cor 11:1; the quotations are Phil 4:13, John 2:13, and 2:23. ### Citation (SBL) Origen, Comm. Jo. 10.310 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-310). ## Commentary on John 10.311 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-311 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many believe in his name, but those who believe in him walk the narrow way found by few. ### Greek text καὶ παρατηρητέον γε ὅτι πολλοὶ οὐκ εἰς αὐτόν, ἀλλ » εἰς τὸ ὄνομα αὐτοῦ« πιστεύειν λέγονται. οἱ δὲ εἰς αὐτὸν πιστεύοντες οἱ τὴν στενὴν καὶ τεθλιμμένην εἰσὶν ὁδεύοντες, ἀπάγουσαν εἰς τὴν ζωήν, ὅσον ὑπὸ τῶν ὀλίγων εὑρισκομένην. ### English translation (Claude) And it must be noted that many are said to believe not in him but “in his name.” But those who believe in him are those traveling the narrow and constricted way that leads to life, which is found by few. ### Scripture references - Matt 7:14: allusion, high confidence ### Translation notes - The allusion is Matt 7:14. ### Citation (SBL) Origen, Comm. Jo. 10.311 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-311). ## Commentary on John 10.312 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-312 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who believe in his name may still share the kingdom, which has many dwelling places. ### Greek text δυνατὸν μέντοι γε πολλοὺς τῶν εἰς τὸ ὄνομα αὐτοῦ πιστευόντων ἀνακλιθῆναι μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, ἐπεὶ »Πολλοὶ ἀπʼ ἀνατολῶν καὶ δυσμῶν »ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν‘, τυγχανούσῃ οἰκίᾳ τοῦ πατρός, ἐν ᾑ πολλαὶ μοναί εἰσιν. ### English translation (Claude) It is possible, however, for many of those who believe in his name to recline with Abraham and Isaac and Jacob in the kingdom of heaven, since “many will come from east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven,” which is the Father's house, in which there are many dwelling places. ### Scripture references - Matt 8:11: quotation, high confidence - John 14:2: allusion, high confidence ### Translation notes - The quotation is Matt 8:11; the allusion is John 14:2. ### Citation (SBL) Origen, Comm. Jo. 10.312 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-312). ## Commentary on John 10.313 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-313 - Source: Preuschen 4:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those believing in his name rely on others' testimony, unlike the first disciples. ### Greek text καὶ τοῦτο δὲ τηρητέον, ὅτι πολλοὶ πιστεύοντες εἰς τὸ ὄνομα αὐτοῦ, οὐχ ὡς Ἀνδρέας καὶ Πέτρος καὶ Ναθαναὴλ καὶ Φίλιππος πιστευουσιν, ἀλλὰ τῇ μαρτυρίᾳ Ἰωάννου πείθονται λέγοντος· Ἰδού, ὁ ἀμνὸς τοῦ θεοῦ« ἢ τῷ ὑπʼ Ἀνδρέου εὑρεθέντι χριστῷ, ἢ τῷ εἰπόντι τῷ Φιλίππῳ Ἰησοῦ· »Ἀκολούθει μοι« ἢ τῷ φάσκοντι Φιλίππῳ· »Ὅν ἔγραψεν Μωϋσῆς καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν »υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ«. ### English translation (Claude) And this too must be observed: many believing in his name do not believe as Andrew, Peter, Nathanael, and Philip believe, but are persuaded by the testimony of John saying, “Behold, the Lamb of God,” or by the Christ found by Andrew, or by Jesus saying to Philip, “Follow me,” or by Philip saying, “We have found him of whom Moses and the prophets wrote, Jesus son of Joseph, from Nazareth.” ### Scripture references - John 1:36: quotation, high confidence - John 1:41: allusion, high confidence - John 1:43: quotation, high confidence - John 1:45: quotation, high confidence ### Translation notes - The quotations are John 1:36, 1:43, and 1:45; the allusion is John 1:41. ### Citation (SBL) Origen, Comm. Jo. 10.313 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-313). ## Commentary on John 10.314 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-314 - Source: Preuschen 4:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These believed because of signs, in his name only, so Jesus, knowing their hearts, did not trust himself to them. ### Greek text οὗτοι δὲ ἐπίστευσαν εἰς τὸ »ὄνομα αἰτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει«· καὶ † σημεῖα πιστεύουσιν οὐκ εἰς αὐτὸν ἀλλʼ »εἰς τὸ ὄνομα ἀυτοῦ«, ὁ Ἰησοῦς οὐκ »ἐπίστευεν ἑαυτὸν αὐτοῖς, πάντας γινώσκων, καὶ μὴ χρείαν ἔχων« ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου«, τῷ γινώσκειν τί ἐστιν ἐν ἑκάστῳ τῶν ἀνθρώπων. ### English translation (Claude) But these believed in his “name, seeing the signs that he was doing”; and since … they believe because of signs, not in him but “in his name,” Jesus “did not entrust himself to them, knowing all, and having no need” that anyone bear witness about man, because he knows what is in each human being. ### Scripture references - John 2:23–25: quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The quotations are John 2:23–25. ### Citation (SBL) Origen, Comm. Jo. 10.314 (Preuschen 4:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-314). ## Commentary on John 10.315 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-315 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son of God knows every person directly and needs no one's testimony. ### Greek text Τῷ δὲ »Οὐ χρείαν εἶχεν, ἵνα τις μαρτυρήσῃ περὶ ἀν- »θρώπου« εὐκαίρως χρηστέον εἰς παράστασιν τοῦ υἱοῦ τοῦ θεοῦ ἀφʼ ἑαυτοῦ δυναμένου θεωρεῖν περὶ ἑκάστου τῶν ἀνθρώπων, καὶ μηδαμῶς μαρτυρίου δεῖσθαι τοῦ ἀπό τινος. ### English translation (Claude) “He had no need that anyone bear witness about man” may fittingly be used to show that the Son of God can see of himself about each human being and needs no testimony at all from anyone. ### Scripture references - John 2:25: quotation, high confidence ### Translation notes - The quotation is John 2:25. ### Citation (SBL) Origen, Comm. Jo. 10.315 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-315). ## Commentary on John 10.316 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-316 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “man” means every rational being, Christ knows them all by the power given by the Father. ### Greek text τὸ δὲ »Οὐ χρείαν εἶχεν ἴνα τις »μαρτυρήσῃ περὶ ἀνθρώπου« ἀντιστατέον πρὸς τὸ »Οὐ χρείαν »ἔχει ἵνα τις μαρτυρήσῃ περί τινος«. εἰ μὲν γὰρ τὸ »Ἀνθρώπου« λαμβάνοιμεν ἐπὶ παντὸς τοῦ κατʼ εἰκόνα θεοῦ ἢ παντὸς λογικοῦ, οὐ χρείαν ἕξει ἵνα τις μαρτυρήσῃ περὶ αὐτοῦ, περὶ οὑ δήποτε τῶν λογικῶν, ἀφʼ ἑαυτοῦ γινώσκων τοὺς πάντας κατὰ τὴν δεδομένην αὐτῷ δύναμιν ἀπὸ τοῦ πατρός. ### English translation (Claude) And “He had no need that anyone bear witness about man” must be set against “He has no need that anyone bear witness about anyone.” For if we take “man” of everything made in the image of God, or of every rational being, he will have no need that anyone bear witness about any rational being whatever, knowing all of them of himself by the power given him by the Father. ### Scripture references - John 2:25: quotation, high confidence - Gen 1:27: allusion, medium confidence ### Translation notes - The allusion is Gen 1:27. ### Citation (SBL) Origen, Comm. Jo. 10.316 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-316). ## Commentary on John 10.317 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-317 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “man” means only mortals, some might say Christ needed testimony about higher beings. ### Greek text εἰ τὸ τὸ »Ἀνθρώπου« τηρήσαιμεν ἐπὶ τοῦ θνητοῦ λογικοῦ ζῴου μόνου, ὁ μέν τις ἐρεῖ χρείαν ἔχειν αὐτόν, ἴνα τις μαρτυρήσῃ περὶ τῶν ὑπὲρ τὸν ἄνθρωπον, οὐδὲ ἀρκοῦντα ὁμοίως τοῖς ἀνθρωπίνοις γινώσκειν καὶ τὰ περὶ ἐκείνων. ### English translation (Claude) If we keep “man” for the mortal rational animal alone, one will say that he had need that someone bear witness about those above man, not being able to know what concerns them in the same way as human things. ### Translation notes - The digital text repeats τό where a small connective (perhaps δέ or μέν) is lost; the sense is not affected. ### Citation (SBL) Origen, Comm. Jo. 10.317 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-317). ## Commentary on John 10.318 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-318 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another view: in his self-emptying Christ needed testimony only about things beyond the human. ### Greek text ἄλλος δέ τις φήσει τὸν κενώσαντα ἑαυτὸν μὴ χρείαν ἔχειν ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου, χρείαν δὲ ἔχειν περὶ τῶν κρειττόνων ἢ κατὰ ἄνθρωπον. ### English translation (Claude) Another will say that the one who emptied himself had no need that anyone bear witness about man, but had need concerning things greater than human. ### Scripture references - Phil 2:7: allusion, high confidence ### Translation notes - The allusion is Phil 2:7. ### Citation (SBL) Origen, Comm. Jo. 10.318 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-318). ## Commentary on John 10.319 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-319 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No signs in Jerusalem are recorded; perhaps the temple cleansing itself counts as a sign. ### Greek text Καὶ τοῦτο δὲ ζητητέον, πόσα σημεῖα αὐτοῦ θεωροῦν- τες οἱ πολλοὶ ἐπίστευον εἰς αὐτόν· οὐ γὰρ ἀναγέγραπται σημεῖα πεποιηκέναι ἐν Ἱεροσολύμοις, εἰ μὴ ἄρα γεγένηται μὲν σημεῖα, οὐκ ἀναγέγραπται δέ· σκόπει δὲ εἰ δυνατὸν εἰς σημεῖα λογισθῆναι τὸ πεποιηκέναι φραγέλλιον ἐκ σχοινίων, καὶ πάντας ἐκβεβληκέναι τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν τὰ κέρματα ἐκκεχυκέναι, καὶ τὰς τραπέζας ἀνατετροφέναι. ### English translation (Claude) This too must be asked: how many signs of his did the many see when they believed in him? For he is not recorded to have done signs in Jerusalem, unless signs were done but not recorded. Consider whether his making a whip of cords, driving all out of the temple, both the sheep and the oxen, pouring out the money-changers' coins and overturning their tables, can be counted among the signs. ### Scripture references - John 2:15: allusion, high confidence - John 2:23: allusion, high confidence ### Translation notes - The allusions are John 2:15 and 2:23. ### Citation (SBL) Origen, Comm. Jo. 10.319 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-319). ## Commentary on John 10.320 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-320 - Source: Preuschen 4:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John says both that Jesus knew all and that he needed no testimony about man. ### Greek text πρὸς μέντοι γε τοὺς ὑπονοήσαντας ἂν περὶ μόνων ἀνθρώπων μὴ χρείαν ἔχειν αὐτὸν μαρτύρων, λεκτέον ὅτι δύο αὐτῷ ὁ εὐαγγελιστὴς μεμαρτύρηκε, τό τε γινώσκειν Πάντας, καὶ τὸ μὴ χρείαν ἔχειν, ἕνα τις μαρτυρήσῃ περὶ ἀνθρώπου. ### English translation (Claude) To those, however, who might suppose that he had no need of witnesses only about human beings, we must say that the evangelist has borne witness to two things about him: that he knew all, and that he had no need that anyone bear witness about man. ### Scripture references - John 2:24–25: allusion, high confidence ### Translation notes - The allusions are John 2:24–25. ### Citation (SBL) Origen, Comm. Jo. 10.320 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-320). ## Commentary on John 10.321 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-321 - Source: Preuschen 4:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ knew all beings and the hearts of men, greater than prophets who reveal secrets; he knew also which powers were at work in people. ### Greek text εἰ γὰρ πάντας ἐγίνωσκεν, οὐ μόνον ἀνθρώπους ἀλλὰ καὶ τὰ ὑπὲρ τὸν ἄνθρωπον ἐγίνωσκεν, καὶ πάντας τοὺς ἔξω τοιούτων σωμάτων· ἐγίνωσκέν τε τί ἦν ἐν τῷ ἀνθρώπω, ἅτε μείζων τυγχά- νων τῶν ἐν τῷ προφητεύειν ἐλεγχόντων καὶ κρινόντων, καὶ τὰ κρυπτὰ τῆς καρδίας εἰς φανερὸν ἀγόντων πάντων ὧν τὸ πνεῦμα ὑποβάλλει αὐτοῖς. δύναται δὲ τὸ »Ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ« λαμβάνεσθαι καὶ ἐπὶ τῶν ἐνεργουσῶν δυνάμεων χειρόνων ἢ κρειττόνων ἐν ἀνθρώποις. ### English translation (Claude) For if he knew all, he knew not only human beings but also what is above man, and all those outside such bodies; and he knew what was in man, being greater than those who in prophesying convict and judge and bring to light the secrets of the heart, all that the Spirit suggests to them. And “he knew what was in man” can be taken also of the powers, worse or better, at work in human beings. ### Scripture references - John 2:25: quotation, high confidence - 1 Cor 14:24–25: allusion, high confidence ### Translation notes - The quotation is John 2:25; the allusion is 1 Cor 14:24–25. ### Citation (SBL) Origen, Comm. Jo. 10.321 (Preuschen 4:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-321). ## Commentary on John 10.322 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-322 - Source: Preuschen 4:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who gives place to the devil lets Satan in, as with Judas. ### Greek text εἰ μὲν γὰρ δίδωσίν τις »τόπον τῷ διαβόλῳ« εἰσέρχεται εἰς αὐτὸν ὁ σατανᾶς, ὥσπερ ἔδωκεν Ἰούδας, τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν αὐτοῦ, ἴνα παραδῷ τὸν Ἰησοῦν· διὸ καὶ μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ σατανᾶς. ### English translation (Claude) For if someone gives “place to the devil,” Satan enters into him, as Judas gave place, the devil having put into his heart to betray Jesus; that is why after the morsel Satan entered into him. ### Scripture references - Eph 4:27: quotation, high confidence - John 13:2: allusion, high confidence - John 13:27: allusion, high confidence ### Translation notes - The quotation is Eph 4:27; the allusions are John 13:2 and 13:27. ### Citation (SBL) Origen, Comm. Jo. 10.322 (Preuschen 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-322). ## Commentary on John 10.323 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-323 - Source: Preuschen 4:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever makes room for God is blessed; Christ knows what is in each heart. Here Book 10 ends. ### Greek text εἰ δὲ δίδωσιν τόπον τῷ θεῷ, μακάριος γίνεται· » Μακάριος γὰρ οὗ ἐστιν ἀντίληψις αὐτῷ »παρὰ τοῦ θεοῦ καὶ ἀνάβασις ἐν τῇ καρδίᾳ αὐτοῦ ἀπὸ τοῦ θεοῦ«. γινώσκει οὖν τί ἦν ἐν τῷ ἀνθρώπῳ ὁ γινώσκων πάντα υἱὸς τοῦ θεοῦ. Ήδη δὲ τὴν αὐτάρκη περιγραφὴν εἰληφότος καὶ τοῦ δεκάτου τόμου, ἐνταῦθά που καταπαύσομεν τὸ βιβλίον. ### English translation (Claude) But if he gives place to God, he becomes blessed: “For blessed is the man whose help is from God, and the ascent in his heart from God.” The Son of God, then, who knows all things, knows what was in man. And since the tenth volume has now received a sufficient length, we shall end the book somewhere here. ### Scripture references - Ps 84:5 (83:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 84:5 (83:6 LXX). ### Citation (SBL) Origen, Comm. Jo. 10.323 (Preuschen 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-323). ## Commentary on John 13.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-1 - Source: Preuschen 4:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen tells Ambrose, his patron, that the story of the Samaritan woman is split between two volumes. ### Greek text Ἴσως μὲν ἂν ἔνδοξέν σοι, φιλοθεώτατε καὶ εὐσεβέστατε Ἀμβρόσιε, τὸν περὶ τῆς Σαμαρείτιδος λόγον μὴ διακοπῆναι, ὥστε μέρος μέν τι αὐτοῦ εἶναι ἐν τῷ δωδεκάτῳ τόμῳ, τὰ δὲ ἑξῆς ἐν τῷ τρισκαιδεκάτῳ. ### English translation (Claude) Perhaps it would have seemed good to you, Ambrose, most God-loving and most pious, that the account of the Samaritan woman should not be divided, so that part of it would be in the twelfth volume and the rest in the thirteenth. ### Translation notes - Ambrose was Origen's patron, who funded his work. ### Citation (SBL) Origen, Comm. Jo. 13.1 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-1). ## Commentary on John 13.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-2 - Source: Preuschen 4:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 13 begins with Jesus' answer about water that becomes a spring welling up to eternal life. ### Greek text ἀλλʼ ἐπεὶ ἑωρῶμεν αὐτάρκη περιγραφὴν εἰληφέναι τὸν δωδέκατον τῶν ἐξηγητικῶν, ἔδοξεν ἡμῖν καταλῆξαι εἰς τὸν τῆς Σαμαρείτιδος λόγον περὶ τοῦ λεγομένου ὑπʼ αὐτῆς φρέατος, ὡς ὁ Ἰακὼβ ἔγνωκεν αὐτὸ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, ἴνα ἀρξώμεθα τοῦ τρισκαιδεκάτου ἀπὸ τῆς ἀποκρίσεως τοῦ κυρίου ἡμῶν προς αυτην. »Ἀπεκρίθη ὁ Ἰηοοῦς καὶ εἶπεν αὐιῆ̣· Πᾶς ὁ Πίνο, ν ἐκ τοῦ ὕδαιος τούτου διψήσει Πάλ·ιν· ὃς δʼ ἂν Πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ * * * γενήσεται Πηγὴ ἐν αὐτῷ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον«. ### English translation (Claude) But since we saw that the twelfth volume of the commentaries had reached a sufficient length, we decided to end at the Samaritan woman's words about the well she spoke of, how Jacob knew it and drank from it himself, and his sons and his cattle, so as to begin the thirteenth with our Lord's answer to her. [John 4:13–14:] “Jesus answered and said to her, Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him … will become in him a spring of water welling up to eternal life.” ### Scripture references - John 4:12: allusion, high confidence - John 4:13–14: quotation, high confidence ### Translation notes - The lemma is John 4:13–14 (a few words lost); the allusion is John 4:12. ### Citation (SBL) Origen, Comm. Jo. 13.2 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-2). ## Commentary on John 13.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-3 - Source: Preuschen 4:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This second answer urges the woman to ask for living water. ### Greek text Δεύτερον τοῦτο ἀποκρίνεται πρὸς τὴν Σαμαρεῖτιν ὁ Ἰησοῦς, πρότερον μὲν λέγων· »Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ »λέγων σοι· Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι »ὕδωρ ζῶν«, καὶ νῦν ὡς προτρέπων αὐτὴν ἐπὶ τὸ αἰτῆσαι τὸ ζῶν ὕδωρ λέγει τὰ ἐκκείμενα. ### English translation (Claude) This is the second answer Jesus gives to the Samaritan woman. Earlier he said, “If you knew the gift of God, and who it is who says to you, Give me a drink, you would have asked him, and he would have given you living water”; and now, as though urging her to ask for the living water, he says the words set out. ### Scripture references - John 4:10: quotation, high confidence ### Translation notes - The quotation is John 4:10. ### Citation (SBL) Origen, Comm. Jo. 13.3 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-3). ## Commentary on John 13.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-4 - Source: Preuschen 4:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the first answer she objected; after the second she asked for the water. ### Greek text καὶ ἐπὶ μὲν τῷ προτέρῳ οὐκ εἶπεν, ἀλλὰ ἐπαπορεῖ περὶ τῆς συγκρίσεως τῶν ὑδάτων ἡ Σαμαρεῖτις· μετὰ δὲ τὴν δευτέραν ἀπόκρισιν τοῦ κυρίου παραδεξαμένη τὰ εἰρημένα φησί· Δός μοι τοῦτο τὸ ὕδωρ‘. ### English translation (Claude) And at the first she did not ask, but the Samaritan woman raises a difficulty about the comparison of the waters; but after the Lord's second answer, accepting what was said, she says, “Give me this water.” ### Scripture references - John 4:11–12: allusion, high confidence - John 4:15: quotation, high confidence ### Translation notes - The allusions are John 4:11–12; the quotation is John 4:15. ### Citation (SBL) Origen, Comm. Jo. 13.4 (Preuschen 4:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-4). ## Commentary on John 13.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-5 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one receives God's gifts without asking; even the Son is told in Psalm 2 to ask. ### Greek text τάχα γὰρ δόγμα τί ἐστιν μηδένα λαμβάνειν θείαν δωρεὰν τῶν μὴ αἰτούντων αὐτήν. καὶ αὐτὸν γοῦν τὸν σωτῆρα διὰ τοῦ ψαλμοῦ προτρέπει αἰτεῖν ὁ πατὴρ ἴνα αὐτῷ δωρήσηται, ὡς αὐτὸς ἡμᾶς διδάσκει ὁ υἱὸς λέγων· »Κύριος εἶπεν πρὸς μέ· »Υἱός μου εἶ σύ· αἴτησαι παρʼ ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς«· καὶ ὁ σωτήρ φησιν· ### English translation (Claude) For perhaps it is a doctrine that no one who does not ask receives a divine gift. At any rate, through the Psalm the Father urges even the Savior himself to ask, so that he may give to him, as the Son himself teaches us, saying, “The Lord said to me, You are my Son; ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.” And the Savior says: ### Scripture references - Ps 2:7–8: quotation, high confidence ### Translation notes - The quotation is Ps 2:7–8. ### Citation (SBL) Origen, Comm. Jo. 13.5 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-5). ## Commentary on John 13.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-6 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woman, a figure of heterodox readers of Scripture, is persuaded to ask for the better water. ### Greek text »Αἰτεῖτε, καὶ δοθήσεται ὑμῖν«· »πᾶς γὰρ ὁ αἰτῶν λαμβάνει«. πείθεται μέντοι γε ἡ Σαμαρεῖτις αἰτῆσαι τὸν Ἰησοῦν ὕδωρ, εἰκών, ὡς προείπομεν, τυγχάνουσα γνώμης ἑτεροδοξούντων περὶ τὰς θείας ἀσχολουμένων γραφάς, ὅτε ἀκούει περὶ τῆς συγκρίσεως ἀμφοτέρων τῶν ὑδάτων. ### English translation (Claude) “Ask, and it will be given to you”; “for everyone who asks receives.” The Samaritan woman, however, is persuaded to ask Jesus for water, being, as we said before, an image of the mind of heterodox people occupied with the divine Scriptures, when she hears about the comparison of both waters. ### Scripture references - Matt 7:7–8: quotation, high confidence ### Translation notes - The quotations are Matt 7:7–8. ### Citation (SBL) Origen, Comm. Jo. 13.6 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-6). ## Commentary on John 13.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-7 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drinking from the “deep” well gave her no rest from thirst. ### Greek text καὶ ὅρα ἐξ ὧν ἐπεπόνθει πῶς πίνουσα ἐκ τοῦ νομιζομένου αὐτῇ βαθέος εἶναι φρέατος οὐκ ἀνεπαύετο, οὐδὲ τῆς δίψης ἀπηλλάττετο. ### English translation (Claude) And see from what she had experienced how, drinking from the well she thought deep, she found no rest and was not freed from thirst. ### Citation (SBL) Origen, Comm. Jo. 13.7 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-7). ## Commentary on John 13.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-8 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Thirst” and “hunger” can mean bodily need or the chronic want of the poor. ### Greek text Ἴδωμεν οὖν τί σημαίνεται ἐκ τοῦ »Πᾶς ὁ πίνων ἐκ τοῦ ὕδα- »τος τούτου διψήσει πάλιν«. ἔστιν δὲ ἐκ τῆς »διψῆν« φωνῆς καὶ ἐκ τῆς »πεινῆν« κατὰ τὸ σωματικὸν δύο σημαινόμενα· ἓν μὲν καθʼ ὃ δεόμεθα τροφῆς κενωθέντες καὶ ὀρεγόμενοι αὐτῆς ὑπὸ τοῦ ὑγροῦ ἡμῖν ἐπιλείποντος· ἕτερον δὲ καθʼ ὃ πολλάκις οἱ πένητες καὶ ἐν ἀπορίᾳ ὄντες τῶν ἐπιτηδείων φασιν κεκορεσμένοι τὸ πεινῆν ἢ διψῆν. ### English translation (Claude) Let us see, then, what is meant by “Everyone who drinks of this water will thirst again.” From the words “thirst” and “hunger,” in the bodily sense, there are two meanings: one, in which we need food when emptied and desire it when the moisture in us fails; the other, in which often the poor and those in want of necessities say, when they have been sated, that they are hungry or thirsty. ### Scripture references - John 4:13: quotation, high confidence ### Translation notes - The quotation is John 4:13. ### Citation (SBL) Origen, Comm. Jo. 13.8 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-8). ## Commentary on John 13.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-9 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus shows the first kind: Israel's bodily hunger in the wilderness and the gift of manna. ### Greek text καὶ μαρτύριόν γε τοῦ μὲν πρώτου ἐν τῇ Ἐξόδῳ, ὅτε ἀποροῦντες τροφῶν »τῇ ἐννεακαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθό- »των αὐτῶν ἐκ γῆς Αἰγύπτου, διεγόγγυζεν πᾶσα συναγωγὴ υἱῶν »Ἰσραὴλ ἐπὶ Μωϋσῆν καὶ Ἀαρών. καὶ εἶπαν πρὸς αὐτοὺς οἱ υἱοὶ »Ἰσραήλ· Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ κυρίου ἐν γῇ Αἰγύπτῳ, »ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν καὶ ἠσθίομεν ἄρτους »εἰς πλησμονήν, ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην, ἀποκτεῖ- ναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ. εἶπεν δὲ κύριος πρὸς »Μωϋσῆν· Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς καὶ συλλέξουσιν τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω »αὐτοὺς εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ«. ### English translation (Claude) A testimony of the first is in Exodus, when, lacking food, “on the nineteenth day of the second month after they came out of the land of Egypt, the whole congregation of the sons of Israel murmured against Moses and Aaron. And the sons of Israel said to them, Would that we had died struck by the Lord in the land of Egypt, when we sat by the pots of meat and ate bread to the full; for you have brought us out into this wilderness to kill this whole congregation with hunger. And the Lord said to Moses, Behold, I am raining bread from heaven for you, and the people shall go out and gather a day's portion every day, that I may test them, whether they will walk in my law or not.” ### Scripture references - Exod 16:1–4: quotation, high confidence ### Translation notes - The quotation is Exod 16:1–4 (LXX, with "nineteenth" for "fifteenth"). ### Citation (SBL) Origen, Comm. Jo. 13.9 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-9). ## Commentary on John 13.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-10 - Source: Preuschen 4:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They also thirsted and grumbled at Marah, where a tree made the water sweet. ### Greek text πεινώντων γὰρ καὶ ἀπορούντων τῆς ἀναγκαίας τροφῆς ὅσον ἐπὶ * * * οἱ λόγοι. ἀλλὰ καὶ ὕδατος ἀποροῦντες καὶ διψῶντες διεγόγγυζον κατὰ Μωϋσέως· »Τί πιόμεθα;« ὅτε »ἐβόησεν Μωσῆς πρὸς κύριον, καὶ ἔδειξεν αὐτῶ »κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ καὶ ἐγλυκάνθη τὸ ὕδωρ«. ### English translation (Claude) For [they were] hungry and lacking necessary food, as far as … the words. But also lacking water and thirsty they murmured against Moses: “What shall we drink?” when “Moses cried to the Lord, and the Lord showed him a tree, and he threw it into the water, and the water became sweet.” ### Scripture references - Exod 15:24–25: quotation, high confidence ### Translation notes - A gap in the digital text is marked "…". The quotations are Exod 15:24–25. ### Citation (SBL) Origen, Comm. Jo. 13.10 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-10). ## Commentary on John 13.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-11 - Source: Preuschen 4:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Rephidim the people thirsted again. ### Greek text καὶ μετʼ ὀλίγα, ἡνίκα ἦλθεν εἰς Ῥαφιδείν, γέγραπται ὅτι »Ἐδίψησεν ὁ »λαὸς ἐκεῖ ὕδατι, καὶ ἐγόγγυζεν ὁ λαὸς ἐκεῖ ἐπὶ Μωϋσῆν«. ### English translation (Claude) And a little later, when he came to Rephidim, it is written that “the people thirsted there for water, and the people murmured there against Moses.” ### Scripture references - Exod 17:1: allusion, high confidence - Exod 17:3: quotation, high confidence ### Translation notes - The quotation is Exod 17:3. ### Citation (SBL) Origen, Comm. Jo. 13.11 (Preuschen 4:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-11). ## Commentary on John 13.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-12 - Source: Preuschen 4:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's hunger and thirst illustrate the second kind, the want of those who labor. ### Greek text δόξει δὲ τοῦ δευτέρου τῶν σημαινομένων εἶναι παρὰ τῷ Παύλῳ παράδειγμα λέγοντι· »Ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνι- »τεύομεν«. τὸ μὲν οὖν πρῶτον, πεινῆν καὶ διψῆν, ἀναγκαίως γίνεται τοῖς ὑγιαίνουσιν σώμασιν· τὸ δὲ δεύτερον τοῖς πεπονημένοις συμβαίνει ### English translation (Claude) And an example of the second meaning will seem to be in Paul, who says, “To this present hour we both hunger and thirst and are naked.” The first, then, hungering and thirsting, happens necessarily to healthy bodies; the second befalls those who toil. ### Scripture references - 1 Cor 4:11: quotation, high confidence ### Translation notes - The quotation is 1 Cor 4:11. ### Citation (SBL) Origen, Comm. Jo. 13.12 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-12). ## Commentary on John 13.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-13 - Source: Preuschen 4:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily drink satisfies only briefly; thirst returns. ### Greek text Ζητητέον οὐν καὶ ἐκ τοῦ »Πᾶς ὁ πίνων ἐκ τούτου τοῦ »ὕδατος διψήσει πάλιν« ποῖον »διψήσει« λέγεται· πρῶτον ὡς ἐπὶ σωματικοῦ ἢ καὶ * * * τάχα τὸ δηλούμενόν ἐστιν ὅτι κἂν πρὸς τὸ παρὸν κορεσθῇ, ἀλλʼ εὐθέως ὑποβιβασθέντος τοῦ ποτοῦ τὸ αὐτὸ πάθος πείσεται ὁ πιών, τουτέστι διψήσει πάλιν, εἰς ὅμοιον τῷ ἀρχῆθεν ἀποκαταστάς. ### English translation (Claude) We must ask, then, also from “Everyone who drinks of this water will thirst again,” in what sense “will thirst” is said: first as of the bodily, or also … Perhaps what is shown is that even if he is satisfied for the present, yet as soon as the drink has passed down, the one who drank will suffer the same thing, that is, will thirst again, restored to a state like the beginning. ### Scripture references - John 4:13: quotation, high confidence ### Translation notes - A gap in the digital text is marked "…". The quotation is John 4:13. ### Citation (SBL) Origen, Comm. Jo. 13.13 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-13). ## Commentary on John 13.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-14 - Source: Preuschen 4:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever has Christ's spring within cannot thirst. ### Greek text ἐπιφέρει οὖν τὸ »Ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται πηγὴ ἐν αὐτῷ ὕδατος ἁλλομένου εἰς ζωὴν »αἰώνιον«. τίς δὲ ἐν ἑαυτῷ ἔχων πηγὴν διψῆσαι οἱός τε ἔσται; ### English translation (Claude) He adds, then, “But whoever drinks of the water that I will give him, it will become in him a spring of water welling up to eternal life.” And who, having a spring in himself, will be able to thirst? ### Scripture references - John 4:14: quotation, high confidence ### Translation notes - The quotation is John 4:14. ### Citation (SBL) Origen, Comm. Jo. 13.14 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-14). ## Commentary on John 13.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-15 - Source: Preuschen 4:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever drinks from merely human (or heterodox) depths finds rest only briefly and is soon perplexed again. ### Greek text τὸ μέντοι γε προηγουμένως δηλούμενον τοιοῦτον ἂν εἴη· ὁ μεταλαμβάνων * * * ου, φησί, βάθους λόγων, κἂν πρὸς ὀλίγον ἀναπαύσηται, παραδεξάμενος ὡς βαθύτατα τὰ ἀνιμώμενα καὶ εὑρίσκεσθαι δοκοῦντα νοήματα, ἀλλά γε πάλιν δεύτερον ἐπιστήσας ἐπαπορήσει περὶ τούτων, ὅσοις * * ἐπανεπαύσατο, * * τρανὴν καὶ ἔκτυπον περὶ τῶν ζητουμένων κατάληψιν οὐ δύναται τὸ νομιζόμενον ὑπʼ αὐτοῦ βάθος παρασχεῖν. ### English translation (Claude) The principal meaning, however, would be something like this: one who partakes … of the depth of words, he says, even if he rests for a little, having received as most profound the thoughts drawn up and seeming to be found, yet when he considers them a second time will be at a loss about those in which he rested, since what he thinks is depth cannot provide a clear and distinct grasp of what is sought. ### Translation notes - Several gaps in the digital text are marked "…". ### Citation (SBL) Origen, Comm. Jo. 13.15 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-15). ## Commentary on John 13.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-16 - Source: Preuschen 4:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's word becomes an inner spring that answers every question and carries the mind upward to eternal life. ### Greek text διόπερ κἂν συναρπασθεὶς συγκαταθῆταί τις τῇ πιθανότητι τῶν λεγομένων, ἀλλά γε ὕστερον εὑρήσει τὴν αὐτὴν ἀπορίαν τυγχάνουσαν έν αὐτῷ, ἥνπερ εἶχεν πρὶν τάδε τινὰ μαθεῖν· ἐγὼ δὲ τοιοῦτον ἔχω λόγον, ὥστε τὴν πηγὴν γενέσθαι τοῦ ζωτικοῦ πόματος ἐν τῷ παραδεξαμένῳ τὰ ὑπʼ ἐμοῦ ἀπαγγελλόμενα· καὶ ἐπὶ τοσοῦτόν γε ὁ λαβὼν τοῦ ἐμοῦ ὕδατος εὐεργετηθήσεται, ὥστε πηγὴν εὑρετικὴν πάντων τῶν ζητουμένων ἀναβλυστάνειν ἐν αὐτῷ ἄνω πηδώντων ὑδάτων, τῆς διανοίας ἁλλομένης καὶ τάχιστα διϊπταμένης ἀκολούθως τῷ εὐκινήτῳ τούτῳ ὕδατι, φέροντος αὐτοῦ τοῦ ἅλλεσθαι καὶ πηδᾶν ἐπὶ τὸ ἀνώτερον, ἐπὶ τὴν αἰώνιον ζωήν. ### English translation (Claude) Therefore, even if someone, carried away, assents to the persuasiveness of what is said, yet later he will find the same perplexity in himself that he had before learning those things. “But I have such a word that the spring of life-giving drink comes to be in one who receives what I proclaim; and one who receives my water will be so benefited that a spring able to discover all that is sought will gush up in him, with waters leaping upward, the mind leaping and flying swiftly in keeping with this nimble water, since the water itself carries it to leap and bound upward, to eternal life.” ### Scripture references - John 4:14: allusion, high confidence ### Translation notes - Origen paraphrases Christ's meaning in the first person. ### Citation (SBL) Origen, Comm. Jo. 13.16 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-16). ## Commentary on John 13.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-17 - Source: Preuschen 4:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The leaping water recalls the bridegroom leaping over mountains in the Song of Songs. ### Greek text οἷον * * * τὴν τοῦ ἁλλομένου, ὥς φησιν, εἶναι τὴν αἰώνιον ζωήν· ὥσπερ δὴ περὶ τοῦ νυμφίου ἐν τῷ ᾄσματι τῶν ᾀσμάτων διαλεγόμενος Σολομῶν φησιν· »Ἰδοὺ οὑτος ἥκει πηδῶν ἐπὶ τὰ ὄρη, διαλλόμενος ἐπὶ τοὺς βουνούς‘. ### English translation (Claude) For example, … that of the welling-up, as he says, to be eternal life; just as Solomon, discoursing about the bridegroom in the Song of Songs, says, “Behold, he comes leaping over the mountains, bounding over the hills.” ### Scripture references - Song 2:8: quotation, high confidence ### Translation notes - A gap in the digital text is marked "…". The quotation is Song 2:8. ### Citation (SBL) Origen, Comm. Jo. 13.17 (Preuschen 4:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-17). ## Commentary on John 13.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-18 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the bridegroom leaps over souls great and small, the spring wells up to eternal life. ### Greek text ὡς γὰρ ἐκεῖ ὁ νυμφίος ἐπὶ τὰς μεγαλοφυεστέρας καὶ θειοτέρας πηδᾷ ψυχὰς ὄρη λεγομένας, ἐπὶ δὲ τὰς ὑποδεεστέρας διάλλεται βουνοὺς ὀνομαζομένας, οὕτως ἐνταῦθα ἡ γενομένη ἐν τῷ πιόντι ἐκ τοῦ ὕδατος, οὗ δίδωσιν ὁ Ἰησοῦς, πηγὴ ἅλλεται εἰς τὴν αἰώνιον ζωήν. ### English translation (Claude) For as there the bridegroom leaps upon the loftier and more divine souls called mountains, and bounds upon the lesser ones named hills, so here the spring that has come to be in one who drank of the water Jesus gives wells up to eternal life. ### Scripture references - Song 2:8: allusion, high confidence - John 4:14: allusion, high confidence ### Translation notes - The allusions are Song 2:8 and John 4:14. ### Citation (SBL) Origen, Comm. Jo. 13.18 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-18). ## Commentary on John 13.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-19 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spring may leap even beyond eternal life to the Father, who is greater than Christ, the life. ### Greek text τάχα δὲ καὶ πηδήσει μετὰ τὴν αἰώνιον ζωὴν εἰς τὸν ὑπὲρ τὴν αἰώνιον ζωὴν πατέρα· Χριστὸς γὰρ ἡ ζωή· ὁ δὲ μείζων τοῦ χριστοῦ, μείζων τῆς ζωῆς. ### English translation (Claude) And perhaps after eternal life it will also leap to the Father, who is beyond eternal life. For Christ is the life; but he who is greater than Christ is greater than the life. ### Scripture references - John 14:6: allusion, high confidence - John 14:28: allusion, high confidence ### Translation notes - The allusions are John 14:6 and John 14:28; the statement reflects Origen's subordinationist way of speaking. ### Citation (SBL) Origen, Comm. Jo. 13.19 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-19). ## Commentary on John 13.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-20 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spring is fulfilled in those blessed for hungering and thirsting for righteousness. ### Greek text Τότε δὲ ὁ πιὼν ἐκ τοῦ ὕδατος, οὗ δώσει ὁ Ἰησοῦς, ἕξει τὴν γενομένην ἐν αὐτῷ πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον, ὅτε πληροῦται τοῦ μακαριζομένου ἐπὶ τῷ πεινῆν καὶ διψῆν τὴν δικαιοσύνην ἡ ἐπαγγελία. ### English translation (Claude) And the one who drinks of the water that Jesus will give will have the spring of water welling up to eternal life that has come to be in him when the promise to the one blessed for hungering and thirsting for righteousness is fulfilled. ### Scripture references - John 4:14: allusion, high confidence - Matt 5:6: allusion, high confidence ### Translation notes - The allusions are John 4:14 and Matt 5:6. ### Citation (SBL) Origen, Comm. Jo. 13.20 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-20). ## Commentary on John 13.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-21 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus blesses those who hunger and thirst for righteousness. ### Greek text φησὶ γὰρ ὁ λόγος· Μακάριοι οἱ πεινῶντες καὶ »διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται«. ### English translation (Claude) For the Word says: “Blessed are those who hunger and thirst for righteousness, for they shall be filled.” ### Scripture references - Matt 5:6: quotation, high confidence ### Translation notes - The quotation is Matt 5:6. ### Citation (SBL) Origen, Comm. Jo. 13.21 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-21). ## Commentary on John 13.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-22 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must cultivate hunger and thirst for God, as the psalmist longs like a deer for water. ### Greek text καὶ τάχα ἐπεὶ πεινῆσαι καὶ διψῆσαι δεήσει τὴν δικαιοσύνην πρὸ τοῦ χορτασθῆναι, ὑπὲρ τοῦ κορεσθῆναι ἐμποιητέον τὸ πεινῆν καὶ τὸ διψῆν, ἴνα εἴπωμεν· »Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ ὁ θεὸς. ἐδίψησεν ἡ ψυχή μου πρὸς τὸν θεὸν τὸν ἰσχυρὸν τὸν ζῶντα· πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ θεοῦ;« ### English translation (Claude) And perhaps, since one must hunger and thirst for righteousness before being filled, we must create hunger and thirst in order to be satisfied, so that we may say, “As the deer longs for the springs of water, so my soul longs for you, O God. My soul thirsted for God, the mighty, the living; when shall I come and appear before the face of God?” ### Scripture references - Ps 42:1–2 (41:2-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 42:1–2 (41:2–3 LXX). ### Citation (SBL) Origen, Comm. Jo. 13.22 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-22). ## Commentary on John 13.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-23 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is good first to drink from Jacob's spring; Jesus does not call it a well. ### Greek text ἵνʼ οὐν διψήσωμεν, καλόν ἐστιν πιεῖν πρῶτον ἐκ τῆς πηγῆς τοῦ Ἰακώβ, οὐ λέγοντα αὐτὴν ὁμοίως τῇ Σαμαρείτιδι φρέαρ. ὁ γοῦν σωτὴρ οὐδὲ νῦν πρὸς τὸν ἐκείνης ἀπαντῶν λόγον ἐκ φρέατός φησιν εἶναι τὸ ὕδωρ, ἀλλὰ ἁπλῶς φησι· »Πᾶς ὁ πίνων »ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν«. ### English translation (Claude) So that we may thirst, then, it is good first to drink from the spring of Jacob, not calling it a well as the Samaritan woman did. At any rate the Savior, even now in answering her words, does not say the water is from a well, but says simply, “Everyone who drinks of this water will thirst again.” ### Scripture references - John 4:6: allusion, high confidence - John 4:11: allusion, high confidence - John 4:13: quotation, high confidence ### Translation notes - The allusions are John 4:6 and 4:11; the quotation is John 4:13. ### Citation (SBL) Origen, Comm. Jo. 13.23 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-23). ## Commentary on John 13.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-24 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's spring has value, or Jesus would not have sat there and asked for a drink. ### Greek text εἴπερ δὲ μὴ ἐγίνετό τι χρήσιμον ἐκ τοῦ πιεῖν ἀπὸ τῆς πηγῆς, οὔτʼ ἂν ἐκαθέζετο ἐπὶ τῇ πηγή ὁ Ἰησοῦς, οὔτʼ ἂν ἔλεγεν τῇ Σαμαρείτιδι »Δός μοι πιεῖν«. ### English translation (Claude) If nothing useful came from drinking from the spring, Jesus would not have sat at the spring, nor would he have said to the Samaritan woman, “Give me a drink.” ### Scripture references - John 4:6: allusion, high confidence - John 4:7: quotation, high confidence ### Translation notes - The allusion is John 4:6; the quotation is John 4:7. ### Citation (SBL) Origen, Comm. Jo. 13.24 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-24). ## Commentary on John 13.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-25 - Source: Preuschen 4:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus promised the living water at the spring itself: “come here.” ### Greek text παρατηρητέον οὖν ὅτι καὶ αἰτούσῃ τὸ ὕδωρ τῇ Σαμαρείτιδι τὸν Ἰησοῦν οἱονεὶ ἐπηγγέλλετο παρέξειν αὐτὸ οὐ παρʼ ἄλλῳ τόπῳ ἀλλʼ ἢ παρὰ τῇ πηγή, λέγων αὐτῇ· »Ὕπαγε φώνησον τὸν ἄνδρα σου καὶ ἐλθὲ ἐνθάδε«. ### English translation (Claude) It must be observed, then, that when the Samaritan woman asked Jesus for the water, he as it were promised to provide it in no other place than at the spring, saying to her, “Go, call your husband, and come here.” ### Scripture references - John 4:16: quotation, high confidence ### Translation notes - The quotation is John 4:16. ### Citation (SBL) Origen, Comm. Jo. 13.25 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-25). ## Commentary on John 13.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-26 - Source: Preuschen 4:229–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's spring may be the Scriptures, and Jesus' water the truth itself, which is of a different order. ### Greek text Ἔτι δὲ ἐπιστήσομεν εἰ δύναται δηλοῦσθαι τὸ ἑτερογενὲς τῆς τῶν αὐτῇ τῇ ἀληθείᾳ ὁμιλησόντων καὶ συνεσομένων ὠφελείας παρὰ τὴν νομιζομένην ὠφέλειαν γίνεσθαι ἡμῖν ἀπὸ τῶν γραφῶν, κἂν νοη- θῶσιν ἀκριβῶς, ἐκ τοῦ τὸν μὲν πιόντα ἀπὸ τῆς πηγῆς τοῦ Ἰακὼβ διψῆν πάλιν, τὸν δὲ πιόντα ἐκ τοῦ ὕδατος, οὗ δίδωσιν ὁ Ἰησοῦς, πηγὴν ὕδατος ἐν ἑαυτῷ ἴσχειν ἁλλομένου εἰς ζωὴν αἰώνιον. ### English translation (Claude) Further, we shall consider whether the difference in kind between the benefit of those who will converse with and be with the truth itself, and the benefit thought to come to us from the Scriptures, even if understood exactly, can be shown by the fact that one who drinks from the spring of Jacob thirsts again, but one who drinks of the water Jesus gives has in himself a spring of water welling up to eternal life. ### Scripture references - John 4:13–14: allusion, high confidence ### Translation notes - The allusions are John 4:13–14. ### Citation (SBL) Origen, Comm. Jo. 13.26 (Preuschen 4:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-26). ## Commentary on John 13.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-27 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some divine mysteries exceed Scripture, and some exceed human language altogether. ### Greek text καὶ γὰρ τὰ κυριώτερα καὶ θειότερα τῶν μυστηρίων τοῦ θεοῦ ἔνια μὲν οὐ κεχώρηκεν γραφή, ἔνια δὲ οὐδὲ ἀνθρωπίνη φωνὴ κατὰ τὴ συνήθη τῶν σημαινομένων καὶ γλῶσσα ἀνθρωπική· »Ἔστιν γὰρ καὶ ἄλλα πολλά, ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθʼ ἕν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία«. ### English translation (Claude) For some of the more principal and more divine mysteries of God Scripture has not contained, and some not even human speech and human language, in its customary way of signifying, has contained: “For there are also many other things that Jesus did, which if they were written one by one, I think the world itself could not contain the books that would be written.” ### Scripture references - John 21:25: quotation, high confidence ### Translation notes - The quotation is John 21:25. ### Citation (SBL) Origen, Comm. Jo. 13.27 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-27). ## Commentary on John 13.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-28 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John was forbidden to write the thunders' words; Paul heard words that humans may not utter. ### Greek text καὶ ὅσα δὲ ἐλάλησαν αἱ ἑπτὰ βρονταὶ μέλλων γράφειν Ἰωάννης κωλύεται· ὁ δὲ Παῦλος ἀκηκοέναι φησὶν ἄρρητα ῥήματα, οὐχὶ ἃ οὐκ ἐξόν τινι λαλῆσαι ἦν. ἐξὸν γὰρ ἦν αὐτὰ λαλῆσαι ἀγγέλοις, ἀνθρώποις δὲ οὐκ ἐξῆν· ### English translation (Claude) And John, about to write what the seven thunders spoke, is prevented; and Paul says he heard unspeakable words, not that it was not permitted for anyone to speak them. For it was permitted for angels to speak them, but not for human beings. ### Scripture references - Rev 10:4: allusion, high confidence - 2 Cor 12:4: allusion, high confidence ### Translation notes - The allusions are Rev 10:4 and 2 Cor 12:4. ### Citation (SBL) Origen, Comm. Jo. 13.28 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-28). ## Commentary on John 13.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-29 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words were not lawful for a man to utter. ### Greek text »Πάντα μὲν γὰρ ἔξεστιν, ἀλλʼ οὐ πάντα συμφέρει«. ἃ δὲ ἤκουσεν »ἄρρητα ῥήματα, οὐκ ἐξόν, φησίν, ἀνθρώπῳ λαλῆσαι«. ### English translation (Claude) “For all things are lawful, but not all things are profitable.” And what he heard were “unspeakable words, which it is not lawful,” he says, “for a man to utter.” ### Scripture references - 1 Cor 10:23: quotation, high confidence - 2 Cor 12:4: quotation, high confidence ### Translation notes - The quotations are 1 Cor 10:23 and 2 Cor 12:4. ### Citation (SBL) Origen, Comm. Jo. 13.29 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-29). ## Commentary on John 13.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-30 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All of Scripture is only a small beginning of the whole of knowledge. ### Greek text οἶμαι δὲ τῆς ὅλης γνώσεως στοιχεῖά τινα ἐλάχιστα καὶ βραχυτάτας εἶναι εἰσαγωγὰς ὅλας γραφάς, κἂν πάνυ νοηθῶσιν ἀκριβῶς. ### English translation (Claude) I think that the whole Scriptures, even if understood very exactly, are certain very small elements and very brief introductions to the whole of knowledge. ### Citation (SBL) Origen, Comm. Jo. 13.30 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-30). ## Commentary on John 13.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-31 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's spring may be Scripture, and Jesus' water what goes beyond what is written. ### Greek text ὅρα τοιγαροῦν, εἰ δύναται ἡ μὲν πηγὴ τοῦ Ἰακώβ, ἀφʼ ἡς ἔπιέν ποτε ὁ Ἰακώβ, ἀλλ οὐκέτι πίνει νῦν· ἔπιον δὲ καὶ οἱ υἱοὶ αὐτοῦ, ἀλλὰ νῦν ἔχουσιν τὸ κρεῖττον ἐκείνου ποτόν· πεπώκασιν δὲ καὶ τὰ θρέμματα αὐτῶν, ἡ πᾶσα εἶναι γραφή· τὸ δὲ τοῦ Ἰησοῦ ὕδωρ τὸ »ὑπὲρ ἃ γέγραπται«. ### English translation (Claude) See, then, whether the spring of Jacob, from which Jacob once drank but no longer drinks now, and from which his sons drank, but now they have a drink better than that, and their cattle also drank, can be the whole Scripture; while the water of Jesus is what is “beyond what is written.” ### Scripture references - John 4:12: allusion, high confidence - 1 Cor 4:6: quotation, high confidence ### Translation notes - The allusion is John 4:12; the quotation is 1 Cor 4:6. ### Citation (SBL) Origen, Comm. Jo. 13.31 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-31). ## Commentary on John 13.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-32 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all may search beyond Scripture; Sirach warns against seeking what is too hard. ### Greek text οὐ πᾶσιν δὲ ἔξεστιν ἐρευνᾶν τὰ ὑπὲρ ἃ γέγραπται, ἐὰν μή τις αὐτοῖς ἐξομοιωθῇ, ἕνα μὴ ἐπιπλήσσηται ἀκούων τὸ »Χαλεπώτερά σου μὴ ζήτει, καὶ ἰσχυρότερά σου μὴ ἐρεύνα«. ### English translation (Claude) But it is not permitted to all to search out what is beyond what is written, unless one becomes like them, so as not to be rebuked, hearing, “Do not seek what is too hard for you, nor search out what is too strong for you.” ### Extrabiblical texts - Sir 3:21 (Sirach): quotation, high confidence ### Translation notes - The quotation is Sir 3:21. ### Citation (SBL) Origen, Comm. Jo. 13.32 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-32). ## Commentary on John 13.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-33 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing what lies beyond Scripture belongs to someone like John, who heard the thunders but did not write. ### Greek text Ἐὰν δὲ λέγωμεν τὸ ὑπὲρ ἃ γέγραπται εἰδέναι τινά, οὐ τοῦτό φαμεν, ὅτι γνωστὰ τοῖς πολλοῖς εἶναι δύναται, ἀλλὰ Ἰωάννῃ ἀκούοντι καὶ γράφειν αὐτὰ μὴ ἐπιτρεπομένῳ, ὁποῖα ἠν τὰ τῶν βροντῶν ῥήματα, καὶ μανθάνοντι καὶ διὰ τὸ φείδεσθαι τοῦ κόσμου οὐ γράφοντι αὐτά· ### English translation (Claude) And if we say that someone knows what is beyond what is written, we do not mean that it can be known by the many, but by John, who heard what the words of the thunders were and was not allowed to write them, and who learned them and did not write them in order to spare the world. ### Scripture references - Rev 10:4: allusion, high confidence ### Translation notes - The allusion is Rev 10:4. ### Citation (SBL) Origen, Comm. Jo. 13.33 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-33). ## Commentary on John 13.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-34 - Source: Preuschen 4:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's unspeakable words and what no eye has seen lie beyond what is written. ### Greek text ᾤετο γὰρ μηδὲ αὐτὸν τὸν κόσμον χωρεῖν τὰ γραφόμενα βιβλία. ἀλλὰ καὶ ἅπερ ὁ Παῦλος μεμάθηκεν »ἄρρητα ῥήματα« »ὑπὲρ ἃ γέγραπται«, εἴ γε τὰ γεγραμμένα ἄνθρωποι λελαλήκασιν· καὶ »ἃ ὀφθαλμὸς οὐκ »εἶδεν« ἐστὶν ὑπὲρ τὰ γεγραμμένα, καὶ »ἃ οὖς οὐκ ἤκουσεν» γραφῆναι οὐ δύναται. ### English translation (Claude) For he thought that the world itself could not contain the books that would be written. And also the “unspeakable words” that Paul learned are “beyond what is written,” if indeed human beings have spoken what is written; and “what eye has not seen” is beyond what is written, and “what ear has not heard” cannot be written. ### Scripture references - John 21:25: allusion, high confidence - 2 Cor 12:4: quotation, high confidence - 1 Cor 4:6: quotation, high confidence - 1 Cor 2:9: quotation, high confidence ### Translation notes - The quotations are John 21:25, 2 Cor 12:4, 1 Cor 4:6, and 1 Cor 2:9. ### Citation (SBL) Origen, Comm. Jo. 13.34 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-34). ## Commentary on John 13.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-35 - Source: Preuschen 4:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What has not entered the human heart, greater than Jacob's spring, is revealed to those with the mind of Christ. ### Greek text καὶ τὰ ἐπὶ καρδίαν δὲ ἀνθρώπου μὴ ἀναβεβηκότα μείζονά έστιν τῆς τοῦ Ἰακὼβ πηγῆς, ἀπὸ πηγῆς ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον φανερούμενα τοῖς οὐκέτι καρδίαν ἀνθρώπου ἔχουσιν, ἀλλὰ δυναμένοις λέγειν· »Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν«, »ἵνα εἰδῶμεν »τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, ἃ καὶ λαλοῦμεν οὐκ ἐν »ἀνθρωπίνης σοφίας λόγοις ἀλλʼ ἐν διδακτοῖς πνεύματος«. ### English translation (Claude) And the things that have not entered the heart of man are greater than the spring of Jacob, being revealed from the spring of water welling up to eternal life to those who no longer have a human heart but can say, “But we have the mind of Christ,” “that we may know the things freely given us by God, which we also speak, not in words taught by human wisdom but in those taught by the Spirit.” ### Scripture references - 1 Cor 2:9: allusion, high confidence - 1 Cor 2:16: quotation, high confidence - 1 Cor 2:12–13: quotation, high confidence ### Translation notes - The quotations are 1 Cor 2:9, 16, and 2:12–13. ### Citation (SBL) Origen, Comm. Jo. 13.35 (Preuschen 4:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-35). ## Commentary on John 13.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-36 - Source: Preuschen 4:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Human wisdom” may mean the elementary truths; the Spirit's teaching is the spring of eternal life. ### Greek text καὶ ἐπίστησον, εἰ οἷόν τʼ ἔστιν ἀνθρωπίνην σοφίαν μὴ τὰ ψευδῆ καλεῖν δόγματα, ἀλλὰ τὰ στοιχειωτικὰ τῆς ἀληθείας καὶ εἰς τοὺς ἔτι ἀνθρώπους φθάνοντα· τὰ δὲ διδακτὰ τοῦ πνεύματος τάχα ἐστὶν ἡ πηγὴ τοῦ ἁλλομένου ὕδατος εἰς ζωὴν αἰώνιον. ### English translation (Claude) And consider whether it is possible to call human wisdom not false doctrines but the elementary things of the truth, which reach those who are still human; while the things taught by the Spirit are perhaps the spring of water welling up to eternal life. ### Scripture references - 1 Cor 2:13: allusion, high confidence - John 4:14: allusion, high confidence ### Translation notes - The allusion is 1 Cor 2:13 and John 4:14. ### Citation (SBL) Origen, Comm. Jo. 13.36 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-36). ## Commentary on John 13.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-37 - Source: Preuschen 4:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Scriptures are introductions; from them we must go up to Jesus for the living spring. ### Greek text εἰσαγωγαὶ οὖν εἰσιν αἱ γραφαί, ἀφʼ ὧν ἀκριβῶς νενοημένων νῦν ὀνομαζομένων πηγῆς τοῦ Ἰακὼβ ἀνελθετέον πρὸς τὸν Ἰησοῦν, ἵν᾿ ἡμῖν χαρίσηται πηγὴν τοῦ ἁλλομένου ὕδατος εἰς ζωὴν αἰώνιον. ### English translation (Claude) The Scriptures, then, are introductions, from which, when understood exactly (now called the spring of Jacob), we must go up to Jesus, so that he may grant us the spring of water welling up to eternal life. ### Scripture references - John 4:14: allusion, high confidence ### Translation notes - The allusion is John 4:14. ### Citation (SBL) Origen, Comm. Jo. 13.37 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-37). ## Commentary on John 13.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-38 - Source: Preuschen 4:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People drink from Scripture differently: the wise like Jacob and his sons, the simple like his flocks, the heterodox like the Samaritan woman. ### Greek text οὐχ ὁμοίως δὲ πᾶς ἀντλεῖ ἀπὸ τῆς πηγῆς τοῦ Ἰακώβ· εἰ γὰρ ἔπιεν Ἰακὼβ ἐξ αὐτῆς καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, διψῶσα δὲ καὶ ἡ Σαμαρεῖτις διέρχεται ἐπʼ αὐτὴν καὶ ἀντλεῖ, μήποτε καὶ ἄλλως ἔπινεν καὶ ἐπιστημόνως ὁ Ἰακὼβ σὺν τοῖς υἱοῖς· ἄλλως δὲ καὶ ἁπλούστερον καὶ κτηνωδέστερον τὰ θρέμματα αὐτοῦ· ἄλλως δὲ παρὰ τὸν Ἰακὼβ καὶ τοὺς υἱοὺς καὶ τὰ θρέμματα αὐτοῦ ἡ Σαμαρεῖτις. ### English translation (Claude) Not everyone draws alike from the spring of Jacob. For if Jacob drank from it, and his sons and his cattle, and the Samaritan woman too, thirsting, comes through to it and draws, perhaps Jacob with his sons drank in one way, knowingly; in another way, more simply and like beasts, his cattle; and the Samaritan woman in another way than Jacob, his sons, and his cattle. ### Scripture references - John 4:12: allusion, high confidence - John 4:15: allusion, high confidence ### Translation notes - The allusion is John 4:12, 15. ### Citation (SBL) Origen, Comm. Jo. 13.38 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-38). ## Commentary on John 13.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-39 - Source: Preuschen 4:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise, the simple, and the heretics drink differently from Scripture. Next lemma: “Sir, give me this water.” ### Greek text οἱ μὲν γὰρ κατὰ τὰς γραφὰς σοφοὶ πίνουσιν ὡς ὁ Ἰακὼβ καὶ οἱ υἱοὶ αὐτοῦ· οἱ δὲ ἁπλούστεροι καὶ ἀκεραιότεροι, οἱ λεγόμενοι »πρόβατα Χριστοῦ«, πίνουσιν ὡς τὰ θρέμματα τοῦ Ἰακώβ· οἱ δὲ παρεκδεχόμενοι τὰς γραφὰς καὶ δύσφημά τινα συνιστάντες προφάσει τοῦ νενοηκέναι αὐτὰς πίνουσιν ὠς ἡ πρὸ τοῦ πιστεῦσαι εἰς Ἰησοῦν Σαμαρεῖτις ἔπινεν. Λέγει Πρὸς αὐτὸν ἡ γυνή· Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδέ διέρχωμαι ἐνθάδε ἀντλεῖν. ### English translation (Claude) For those wise according to the Scriptures drink as Jacob and his sons; the simpler and more guileless, called “Christ's sheep,” drink as Jacob's cattle; but those who misinterpret the Scriptures and construct blasphemous things on the pretext of having understood them drink as the Samaritan woman drank before believing in Jesus. [John 4:15:] “The woman says to him, Sir, give me this water, so that I may not thirst nor come here to draw.” ### Scripture references - John 10:27: allusion, medium confidence - John 4:15: quotation, high confidence ### Translation notes - The lemma is John 4:15; the allusion is John 10:27. ### Citation (SBL) Origen, Comm. Jo. 13.39 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-39). ## Commentary on John 13.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-40 - Source: Preuschen 4:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: She calls him “Lord” a second time, now asking for the living water. ### Greek text Ἤδη δεύτερον »κύριον« ἀναγορεύει τὸν σωτῆρα ἡ Σαμαρεῖτις· πρότερον μὲν ὅτε φησί· »Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ »ἐστὶν βαθύ‘, ὅτε καὶ ἐπιζητεῖ πόθεν ἔχει τὸ ζῶν ὕδωρ, καὶ εἰ μείζων εἴη τοῦ νομιζομένου πατρὸς αὐτῇ Ἰακώβ· νῦν δὲ ὅτε καὶ αἰτεῖ ἀπὸ τοῦ ὕδατος τοῦ γινομένου πηγῆς ἐν τῷ πίνοντι ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. ### English translation (Claude) This is now the second time the Samaritan woman calls the Savior “Lord” (Sir): first when she says, “Sir, you have nothing to draw with, and the well is deep,” when she also asks where he gets the living water, and whether he is greater than Jacob, whom she thought her father; and now when she also asks for the water that becomes in the one who drinks a spring of water welling up to eternal life. ### Scripture references - John 4:11–12: quotation, high confidence - John 4:14: allusion, high confidence ### Translation notes - "Lord" and "Sir" both render κύριε. The allusions are John 4:11–12, 14; the quotation is John 4:11. ### Citation (SBL) Origen, Comm. Jo. 13.40 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-40). ## Commentary on John 13.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-41 - Source: Preuschen 4:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having asked, she received living water, able to see truth like the angels without Jacob's spring. ### Greek text καὶ εἴπερ ἀληθὲς τὸ »Σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν«, δῆλον ὅτι εἰποῦσα· Δός μοι τοῦτο τὸ »ὕδωρ« ἔλαβεν τὸ ζῶν ὕδωρ, ἵνα μηκέτι ἀπορῇ διψῶσα μηδὲ διέρχηται ἐπὶ τὴν πηγὴν τοῦ Ἰακὼβ διὰ τὸ ἀντλεῖν, ἀλλὰ χωρὶς τοῦ ὕδατος τοῦ Ἰακὼβ θεωρῆσαι τὴν ἀλήθειαν ἀγγελικῶς καὶ ὑπὲρ ἄνθρωπον δυνηθῇ. οὐδὲ γὰρ οἱ ἄγγελοι δέονται τῆς τοῦ Ἰακὼβ πηγῆς, ἵνα πίωσιν, ἀλλʼ ἔκαστος ἐν ἑαυτῷ ἔχει πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον γεγενημένην καὶ ἀποκαλυφθεῖσαν ἀπὸ αὐτοῦ τοῦ λόγου καὶ αὐτῆς τῆς σοφίας. ### English translation (Claude) And if “You would have asked him, and he would have given you living water” is true, it is clear that having said, “Give me this water,” she received the living water, so that she might no longer be in want through thirst, nor come through to the spring of Jacob to draw, but be able to behold the truth apart from the water of Jacob in an angelic way and beyond the human. For neither do the angels need the spring of Jacob to drink, but each has in himself a spring of water welling up to eternal life, produced and revealed by the Word himself and Wisdom herself. ### Scripture references - John 4:10: quotation, high confidence - John 4:15: quotation, high confidence - John 4:14: allusion, high confidence ### Translation notes - The quotations are John 4:10 and 4:15. ### Citation (SBL) Origen, Comm. Jo. 13.41 (Preuschen 4:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-41). ## Commentary on John 13.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-42 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must first labor at drawing from Scripture before receiving the Word's water. Next lemma: “Go, call your husband.” ### Greek text οὐ δυνατὸν μέντοι γε τὸ ἕτερον παρὰ τὸ ἐκ τῆς πηγῆς τοῦ Ἰακὼβ ὕδωρ χωρῆσαι τὸ ὑπὸ τοῦ λόγου διδόμενον μὴ ἐπιμελέστατα ἀσχοληθέντα ἐκ τοῦ διψᾶν περὶ τὸ διέρχεσθαι καὶ ἀντλεῖν ἐντεῦθεν· ὥστε κατὰ τοῦτο πολλὰ ἐνδειὰ τοῖς πολλοῖς ὡς ἐπὶ πλεῖον ἐγγεγυμνασμένοις τῷ ἀντλεῖν ἀπὸ τῆς τοῦ Ἰακὼβ πηγῆς. Λέγει αὐτῇ· Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐνθάδε. ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν· Οὐκ ἔχω ἄνδρα. ### English translation (Claude) It is not possible, however, to receive the water given by the Word, other than that from the spring of Jacob, without having very diligently been occupied, out of thirst, with coming through and drawing from here; so that in this respect there is much lack for the many, as those most exercised in drawing from the spring of Jacob. [John 4:16–17:] “He says to her, Go, call your husband, and come here. The woman answered and said, I have no husband.” ### Scripture references - John 4:16–17: quotation, high confidence ### Translation notes - The end of the first sentence is obscure in the digital text. The lemma is John 4:16–17. ### Citation (SBL) Origen, Comm. Jo. 13.42 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-42). ## Commentary on John 13.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-43 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woman's husband is the law ruling her soul, as Paul says the law rules as long as it lives. ### Greek text Ἐλέγομεν καὶ ἐν τοῖς ἀνωτέρω τὸν ἄρχοντα τῆς ψυχῆς νόμον, ᾡ ἕκαστος ὑπέταξεν ἑαυτόν, τοῦτον εἶναι τὸν ἄνδρα. νῦν δὲ καὶ τοῦ ἀποστόλου ἐκ τῆς πρὸς Ῥωμαίους ἐπιστολῆς εἰς τοῦτο μαρτύριον παραθησόμεθα λέγοντος· »Ἥ ἀγνοεῖτε, ἀδελφοί γινώσκουσιν »γὰρ νόμον λαλῶ) ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου, ἐφʼ ὅσον »χρόνον ζῇ;« τίς δὴ ζῇ; ἀπὸ κοινοῦ λαμβανόντων ἡμῶν τὸν νόμον, ὁ νόμος. ### English translation (Claude) We said earlier too that the husband is the law that rules the soul, to which each has subjected himself. Now we shall also set out in testimony of this the apostle's words from the letter to the Romans: “Or do you not know, brothers (for I speak to those who know the law), that the law rules over a person as long as he lives?” Who lives? Taking “the law” as common to both, the law. ### Scripture references - Rom 7:1: quotation, high confidence ### Translation notes - The quotation is Rom 7:1, which Origen reads as "as long as the law lives". ### Citation (SBL) Origen, Comm. Jo. 13.43 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-43). ## Commentary on John 13.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-44 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “living husband” is the law. ### Greek text εἶτʼ εὐθέως φησίν· »Ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ »δέδεται νόμῳ«, ὡς εἰ ἔλεγεν »Ζῶντι ἀνδρί«, ὅστις ἀνὴρ νόμος ἐστίν«. ### English translation (Claude) Then at once he says, “For the married woman is bound by law to her living husband,” as if he were saying “to a living husband,” which husband is the law. ### Scripture references - Rom 7:2: quotation, high confidence ### Translation notes - The quotation is Rom 7:2. ### Citation (SBL) Origen, Comm. Jo. 13.44 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-44). ## Commentary on John 13.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-45 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the law dies, the soul is released from it. ### Greek text εἶτα πάλιν φησίν· »Ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ »νόμου τοῦ ἀνδρός«· οἱονεὶ γυνὴ κατήργηται ἀποθανόντος τοῦ νόμου καὶ οὐκέτι τὰ τῆς γυναικὸς ὡς πρὸς ἄνδρα ἐνεργεῖ. ### English translation (Claude) Then again he says, “But if the husband dies, she is released from the law of the husband”: as it were, the woman is released when the law dies, and no longer acts as a wife toward a husband. ### Scripture references - Rom 7:2: quotation, high confidence ### Translation notes - The quotation is Rom 7:2. ### Citation (SBL) Origen, Comm. Jo. 13.45 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-45). ## Commentary on John 13.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-46 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul: while the husband lives, joining another is adultery; after his death she is free. ### Greek text εἶτα λέγει· »Αρ »οὐν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ· »ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι »αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ«. ### English translation (Claude) Then he says, “So then, if while her husband lives she becomes another man's, she will be called an adulteress; but if the husband dies, she is free from the law, so that she is not an adulteress though she becomes another man's.” ### Scripture references - Rom 7:3: quotation, high confidence ### Translation notes - The quotation is Rom 7:3. ### Citation (SBL) Origen, Comm. Jo. 13.46 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-46). ## Commentary on John 13.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-47 - Source: Preuschen 4:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter of the law has died; the soul may now belong to the spiritual law, Christ risen from the dead. ### Greek text ἀπέθανεν δὲ ὁ νόμος κατὰ τὸ γράμμα, καὶ οὐκ ἔστιν ἡ ψυχὴ μοιχαλὶς γενομένη ἀνδρὶ ἑτέρῳ, τῷ νόμῳ τῷ κατὰ τὸ πνεῦμα· ἀποθανόντος δὲ τοῦ ἀνδρὸς τῇ γυναικὶ ἀποτεθνηκέναι πως ἂν λέγοιτο καὶ ἡ γυνὴ τῷ ἀνδρί, ὥστε οὕτως ἡμᾶς ἐκλαμβάνειν τὸ »Ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ »νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ »ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ«. ### English translation (Claude) The law according to the letter has died, and the soul is not an adulteress in becoming another man's, the law according to the spirit. And when the husband has died to the wife, the wife too might be said in a way to have died to the husband, so that we understand thus: “So, my brothers, you too were put to death to the law through the body of Christ, so that you might belong to another, to him who was raised from the dead, that we might bear fruit for God.” ### Scripture references - Rom 7:4: quotation, high confidence ### Translation notes - The quotation is Rom 7:4. ### Citation (SBL) Origen, Comm. Jo. 13.47 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-47). ## Commentary on John 13.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-48 - Source: Preuschen 4:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretical soul must be convicted of its false “husband,” the law of its sect, and turn to Christ, the risen Word who reigns forever. ### Greek text εἰ τοίνυν νόμος ἐστὶν ὁ ἀνήρ, καὶ ἡ Σαμαρεῖτις ἔχει τινὰ ἄνδρα ὑποτάξασα ἑαυτὴν κατὰ τὴν παρεκδοχὴν τῶν ὑγιαινόντων λόγων νόμῳ τινί, καθʼ ὃν βιοῦν ἕκαστος τῶν ἑτεροδόξων θέλει, βούλεται ἐνταῦθα τὴν ἑτερόδοξον ψυχὴν ὁ θεῖος λόγος παρατιθεῖσαν τὸν ἄρχοντα ἑαυτῆς νόμον διελεγχθῆναι, εἰς τὸ καταφρονήσασαν αὐτὴν ὡς οὐ νομίμου ἀνδρὸς ζητῆσαι ἄνδρα ἕτερον, εἰς τὸ γενέσθαι αὐτὴν ἑτέρῳ, τῷ ἐκ νεκρῶν ἀναστησομένῳ λόγῳ, μὴ ἀνατρεπομένῳ μηδὲ τεθνηξομένῳ, ἀλλʼ ἀϊδίῳ μενοῦντι καὶ βασιλεύοντι πάντας τε τοὺς ἐχθροὺς ὑποτάσσοντι· »χρι- »στὸς γὰρ ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ »οὐκέτι κυριεύει· ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· »ὃ δὲ ζῇ, ζῇ τῷ θεῷ«, ἐν δεξιᾷ ὢν αὐτοῦ, ἕως πάντες οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τεθῶσιν αὐτῷ. ### English translation (Claude) If, then, the husband is law, the Samaritan woman too has a husband, having subjected herself, through misinterpretation of sound words, to some law by which each of the heterodox wishes to live. The divine Word here wishes the heterodox soul, presenting the law that rules her, to be convicted, so that, despising it as not a lawful husband, she may seek another husband, to belong to another, the Word who will rise from the dead, who will not be overthrown nor die, but will remain eternal and reign and subject all enemies: “For Christ, being raised from the dead, dies no more; death no longer has dominion over him. For the death he died, he died to sin once for all; but the life he lives, he lives to God,” being at his right hand until all his enemies are put as a footstool for him. ### Scripture references - Rom 7:4: allusion, high confidence - Rom 6:9–10: quotation, high confidence - Ps 110:1 (109:1 LXX): allusion, high confidence - 1 Cor 15:25: allusion, medium confidence ### Translation notes - The quotation is Rom 6:9–10; the allusions are Rom 7:4, Ps 110:1, and 1 Cor 15:25. ### Citation (SBL) Origen, Comm. Jo. 13.48 (Preuschen 4:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-48). ## Commentary on John 13.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-49 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus asks for her husband so that her false “husband” may be exposed at the spring. ### Greek text ποῦ δὲ ἔδει ἐλεγχθῆναι τὸν νομιζόμενον ἄνδρα τῆς Σαμαρείτιδος ὡς οὐκ ἄνδρα ἢ παρὰ τῇ πηγῇ τοῦ Ἰακὼβ ὑπὸ τοῦ Ἰησοῦ, εἰ μὴ ἀφʼ ἑαυτῆς ἡ γυνὴ ἤρνητο τὸν ἄνδρα; διὰ τοῦτο λέγει αὐτῇ ὁ Ἰησοῦς· »Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ »ἐλθὲ ἐνθάδε«. ### English translation (Claude) And where should the supposed husband of the Samaritan woman be convicted as no husband, if not at the spring of Jacob by Jesus, unless the woman had denied the husband of her own accord? That is why Jesus says to her, “Go, call your husband and come here.” ### Scripture references - John 4:16: quotation, high confidence ### Translation notes - The quotation is John 4:16. ### Citation (SBL) Origen, Comm. Jo. 13.49 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-49). ## Commentary on John 13.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-50 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Already touched by the living water, she renounced her false husband. Next lemma: “You have had five husbands.” ### Greek text οἷον δὲ ἔχουσά τι ἤδη τοῦ ἁλλομένου εἰς ζωὴν αἰώνιον ὕδατος διὰ τὸ εἰρηκέναι· Δός μοι τοῦτο τὸ ὕδωρ« καὶ ἀψευδεῖν τὸν προεπαγγειλάμενον ὅτι »Σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκέν σοι ὕδωρ ζῶν«, ἀπεκρίθη ἡ γυνή, καταγνοῦσα ἑαυτῆς ἐπὶ τῇ κοινωνίᾳ τῇ πρὸς τὸν τοιοῦτον ἄνδρα, καὶ εἶπεν· »Οὐκ ἔχω ἄνδρα«. Λέγει αὐτῇ ὁ Ἰησοῦς· Καλῶς εἶπας ὅτι Ἄνδρα οὐκ ἔχω· πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας. ### English translation (Claude) As though already having something of the water welling up to eternal life, because she had said, “Give me this water,” and the one who had promised, “You would have asked him, and he would have given you living water,” does not lie, the woman answered, condemning herself for her union with such a husband, and said, “I have no husband.” [John 4:17–18:] “Jesus says to her, You have said well, I have no husband; for you have had five husbands, and the one you now have is not your husband; this you have said truly.” ### Scripture references - John 4:15: quotation, high confidence - John 4:10: quotation, high confidence - John 4:17–18: quotation, high confidence ### Translation notes - The quotations are John 4:15, 4:10, and 4:17; the lemma is John 4:17–18. ### Citation (SBL) Origen, Comm. Jo. 13.50 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-50). ## Commentary on John 13.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-51 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The five husbands are the five senses; the sixth is a false, heretical “spiritual” teaching the soul turns to after them. ### Greek text Οἶμαι πᾶσαν τὴν εἰσαγομένην ψυχὴν εἰς τὴν διὰ τῶν γραφῶν ἐν Χριστῷ θεοσέβειαν ἀπὸ τῶν αἰσθητῶν καὶ σωματικῶν λεγομένων ἀρχομένην, τοὺς πέντε ἄνδρας καθʼ ἑκάστην τῶν αἰσθήσεων ἀνδρός τινος γινομένου ἴσχειν· ἐπὰν δὲ μετὰ τὸ ὡμιληκέναι τοῖς αἰσθητοῖς ἀνακῦψαί τις θέλων καὶ προτραπεὶς ἐπὶ τὰ νοητὰ περιτύχῃ λόγῳ προφάσει ἀλληγορίας καὶ πνευματικῶν οὐχ ὑγιαίνοντι, οὗτος μετὰ τοὺς πέντε ἄνδρας ἑτέρῳ προσέρχεται, δούς, ἵνʼ οὕτως εἴπω, τὸ ἀποστάσιον τοῖς προτέροις πέντε καὶ κρίνων συνοικεῖν τῷ ἕκτῳ. ### English translation (Claude) I think that every soul being introduced to godliness in Christ through the Scriptures, beginning from what is said in a sensible and bodily way, has the five husbands, a husband for each of the senses; but when, after consorting with sensible things, someone wishing to look up and urged on to intelligible things meets with a word that is unsound, on the pretext of allegory and spiritual things, this one after the five husbands goes to another, having given, so to speak, a certificate of divorce to the first five and deciding to live with the sixth. ### Scripture references - Deut 24:1: echo, medium confidence ### Translation notes - The allusion is Deut 24:1 (certificate of divorce), used as a metaphor. ### Citation (SBL) Origen, Comm. Jo. 13.51 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-51). ## Commentary on John 13.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-52 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Christ comes, we reject the false husband and he commends us. ### Greek text καὶ ἕως γε ἐλθὼν ὁ Ἰησοῦς εἰς συναίσθησιν ἡμᾶς ἀγάγῃ τοῦ τοιούτου ἀνδρός, ἐκείνῳ σύνεσμεν· ἐλθόντος δὲ τοῦ κυρίου λόγου καὶ διαλεχθέντος ἡμῖν, ἀρνούμενοι ἐκεῖνον τὸν ἄνδρα φαμέν· »Οὐκ ἔχω ἄνδρα«· ὅτε καὶ ἐπαινεῖ ἡμᾶς ὁ κύριος λέγων· »Καλῶς εἶπας ὅτι Οὐκ ἔχω »ἄνδρα«. ### English translation (Claude) And until Jesus comes and brings us to an awareness of such a husband, we live with him; but when the Lord's Word has come and conversed with us, denying that husband we say, “I have no husband”; when also the Lord praises us, saying, “You have said well, I have no husband.” ### Scripture references - John 4:17: quotation, high confidence ### Translation notes - The quotations are John 4:17. ### Citation (SBL) Origen, Comm. Jo. 13.52 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-52). ## Commentary on John 13.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-53 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “This you said truly” implies her earlier statements were not true. ### Greek text τὸ δὲ »Τοῦτο ἀληθὲς εἴρηκας« οἱονεὶ ἐλεγκτικόν ἐστιν, ὡς τῶν προτέρων οὐκ ἀληθῶς ὑπʼ αὐτῆς εἰρημένων. καὶ τάχα οὐκ ἠν ἀληθὲς τὸ »Οὐ συγχρῶνται Ἰουδαῖοι Σαμαρείταις«· ### English translation (Claude) But “This you have said truly” is, as it were, a rebuke, as though her former words were not spoken truly. And perhaps “Jews have no dealings with Samaritans” was not true; ### Scripture references - John 4:18: quotation, high confidence - John 4:9: quotation, high confidence ### Translation notes - The quotations are John 4:18 and 4:9. ### Citation (SBL) Origen, Comm. Jo. 13.53 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-53). ## Commentary on John 13.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-54 - Source: Preuschen 4:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus himself dealt with Samaritans to help them. ### Greek text αὐτὸς γοῦν ὁ Ἰησοῦς, ὡς ἐν τοῖς πρὸ τούτων εἰρήκαμεν, συγχρῆται Σαμαρείταις ἕνα καὶ αὐτοὺς ὠφελήσῃ. ### English translation (Claude) at any rate Jesus himself, as we said earlier, has dealings with Samaritans in order to benefit them too. ### Citation (SBL) Origen, Comm. Jo. 13.54 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-54). ## Commentary on John 13.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-55 - Source: Preuschen 4:233–234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Her claim that he had nothing to draw with was also untrue. ### Greek text οὐκ ἀληθὲς δὲ καὶ τὸ »Οὔτε ἄντλημα ἔχεις καὶ »τὸ φρέαρ ἐστὶ βαθύ«. ### English translation (Claude) Nor is it true that “You have nothing to draw with, and the well is deep.” ### Scripture references - John 4:11: quotation, high confidence ### Translation notes - The quotation is John 4:11. ### Citation (SBL) Origen, Comm. Jo. 13.55 (Preuschen 4:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-55). ## Commentary on John 13.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-56 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: She was wrong to think she drank just as Jacob and his sons did. ### Greek text τάχα δὲ οὐκ ἀληθὲς καὶ τὸ »Ἰακὼβ ἐκ τοῦ »φρέατος ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ«. εἰ γὰρ οὐχ ὁμοίως ἔπιεν τῇ Σαμαρείτιδι ὁ Ἰακὼβ καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, οἴεται δὲ ἡ Σαμαρεῖτις τὸ ὅμοιον καὶ ταὐτὸν πάντη ποτὸν πεπωκέναι τῷ Ἰακὼβ καὶ τοῖς υἱοῖς αὐτοῦ καὶ τοῖς θρέμμασιν αὐτοῦ, δῆλον ὅτι ψεύδεται. ### English translation (Claude) And perhaps it is not true either that “Jacob drank from the well, and his sons and his cattle.” For if Jacob and his sons and his cattle did not drink as the Samaritan woman did, but she thinks she has drunk a drink entirely similar and the same as Jacob, his sons, and his cattle, it is clear that she lies. ### Scripture references - John 4:12: quotation, high confidence ### Translation notes - The quotation is John 4:12. ### Citation (SBL) Origen, Comm. Jo. 13.56 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-56). ## Commentary on John 13.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-57 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon calls the life from Jacob's well weak, temporary, and worldly, since even cattle drank from it. ### Greek text Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος εἰς τοὺς τόπους, ὅστις φησὶν ἄτονον καὶ πρόσκαιρον καὶ ἐπιλείπουσαν ἐκείνην γεγονέναι τὴν ζωὴν καὶ τὴν κατʼ αὐτὴν δόξαν· κοσμικὴ γάρ, φησίν, ἠν· καὶ οἴεται τοῦ κοσμικὴν αὐτὴν εἶναι ἀπόδειξιν φέρειν ἐκ τοῦ τὰ θρέμματα τοῦ Ἰακὼβ ἐξ αὐτῆς πεπωκέναι. ### English translation (Claude) Let us look also at Heracleon's comments on these passages. He says that that life, and the glory according to it, was weak, temporary, and failing; “for it was worldly,” he says; and he thinks he brings proof that it was worldly from the fact that Jacob's cattle drank from it. ### Scripture references - John 4:12: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. ### Citation (SBL) Origen, Comm. Jo. 13.57 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-57). ## Commentary on John 13.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-58 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen would accept this if it meant partial present knowledge, but not if it slanders the Old Testament. ### Greek text καὶ εἰ μὲν ἄτονον καὶ πρόσκαιρον καὶ ἐπιλείπουσαν ἐλάμβανεν τὴν ἐκ μέρους γνῶσιν, ἤτοι τὴν ἀπὸ τῶν γραφῶν συγκρίσει τῶν ἀρρήτων ῥημάτων, »ἃ οὐκ ἐξὸν ἀνθρώπω λαλῆ- »σαι«, <ἢ> πᾶσαν τὴν νῦν »διʼ ἐσόπτρου καὶ αἰνίγματος« γινομένην γνῶσιν καταργουμένην, ὅταν ἔλθῃ τὸ τέλειον, οὐκ ἂν αὐτὸ ἐνεκαλέσαμεν· εἰ δὲ ὑπὲρ τοῦ διαβάλλειν τὰ παλαιὰ τοῦτο ποιεῖ, ἐγκλητέος ὂν εἴη. ### English translation (Claude) If he took as weak, temporary, and failing the partial knowledge, either that from the Scriptures in comparison with the unspeakable words, “which it is not lawful for a man to utter,” or all the knowledge now gained “through a mirror and in a riddle,” which is done away when the perfect comes, we would not have faulted it. But if he does this to slander the old things, he would be culpable. ### Scripture references - 2 Cor 12:4: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - 1 Cor 13:10: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotations are 2 Cor 12:4 and 1 Cor 13:12; the allusion is 1 Cor 13:10. ### Citation (SBL) Origen, Comm. Jo. 13.58 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-58). ## Commentary on John 13.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-59 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon rightly says the Savior's water is from his spirit and power. ### Greek text ὃ δὲ δίδωσιν ὔδωρ ὁ σωτὴρ φησὶν εἶναι ἐκ τοῦ πνεύματος καὶ τῆς δυνάμεως αὐτοῦ, οὐ ψευδόμενος. ### English translation (Claude) And he says that the water the Savior gives is from his spirit and power, and in this he does not lie. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.59 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-59). ## Commentary on John 13.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-60 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: the Savior's gift of life is eternal and cannot be lost. ### Greek text καὶ εἰς τὸ »Οὐ μὴ διψήσῃ δὲ εἰς τὸν αἰῶνα« ἀποδέδωκεν αὐταῖς λέξεσιν οὕτως· αἰώνιος γὰρ ἡ ζωὴ αὐτοῦ καὶ μηδέποτε φθειρομένη, ὡς καὶ ἡ πρώτη ἡ ἐκ τοῦ φρέατος, ἀλλὰ μένουσα· ἀναφαίρετος γὰρ ἡ χάρις καὶ ἡ δωρεὰ τοῦ σωτῆρος ἡμῶν καὶ μὴ ἀναλισκομένη μηδὲ φθειρομένη ἐν τῷ μετέχοντι αὐτῆς. ### English translation (Claude) And on “He will never thirst” he has given this explanation in these very words: “For his life is eternal and never perishes, as the first did, that from the well, but remains; for the grace and gift of our Savior cannot be taken away, and is not consumed or destroyed in the one who shares in it.” ### Scripture references - John 4:14: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:14. ### Citation (SBL) Origen, Comm. Jo. 13.60 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-60). ## Commentary on John 13.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-61 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Heracleon means the letter must give way to the spirit, fine; but he wrongly despises the Old Testament, which foreshadows good things to come. ### Greek text φθειρομένην δὲ τὴν πρώτην διδοὺς εἶναι ζωήν, εἰ μὲν τὴν κατὰ τὸ γράμμα ἔλεγεν, ζητῶν τὴν περιαιρέσει τοῦ καλύμματος γινομένην κατὰ τὸ πνεῦμα καὶ εὑρίσκων, ὑγιῶς ἂν ἔλεγεν· εἰ δὲ πάντη φθορὰν κατηγορεῖ τῶν παλαιῶν, δῆλον ὅτι τοῦτο ποιεῖ ὡς μὴ ὁρῆν τὰ ἀγαθὰ τῶν μελλόντων ἔχειν εκεῖνα τὴν σκιάν. ### English translation (Claude) In granting that the first life perishes, if he meant that according to the letter, seeking and finding the life according to the spirit that comes by removal of the veil, he would speak soundly; but if he charges the old things with complete corruption, it is clear that he does this because he does not see that they have the shadow of the good things to come. ### Scripture references - 2 Cor 3:14–16: allusion, high confidence - Heb 10:1: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusions are 2 Cor 3:14–16 and Heb 10:1. ### Citation (SBL) Origen, Comm. Jo. 13.61 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-61). ## Commentary on John 13.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-62 - Source: Preuschen 4:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon aptly says those who receive the spring pour it out for others' eternal life. ### Greek text οὐκ ἀπιθάνως δὲ τὸ »ἁλλομέ- »νου« διηγήσατο καὶ τοὺς μεταλαμβάνοντας τοῦ ἄνωθεν ἐπιχορηγουμένου πλουσίως καὶ αὐτοὺς ἐκβλύσαι εἰς τὴν ἑτέρων αἰώνιον ζωὴν τὰ ἐπικεχορηγημένα αὐτοῖς. ### English translation (Claude) He explained “welling up” not unpersuasively: that those who partake of what is supplied richly from above themselves also pour out what has been supplied to them for the eternal life of others. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.62 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-62). ## Commentary on John 13.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-63 - Source: Preuschen 4:234–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon praises the woman's undoubting faith as suited to her nature. ### Greek text ἀλλὰ καὶ ἐπαινεῖ τὴν Σαμαρεῖτιν ὡσὰν ἐνδειξαμένην τὴν ἀδιάκριτον καὶ κατάλληλον τῇ φύσει ἑαυτῆς πίστιν, μὴ διακριθεῖσαν ἐφʼ οἷς ἔλεγεν αὐτῇ. ### English translation (Claude) But he also praises the Samaritan woman as having shown an undoubting faith appropriate to her nature, not doubting what he said to her. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported; in Valentinian thought the Samaritan woman represents a "spiritual" nature. ### Citation (SBL) Origen, Comm. Jo. 13.63 (Preuschen 4:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-63). ## Commentary on John 13.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-64 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen rejects Heracleon's idea that faith comes from a special nature rather than free choice. ### Greek text εἰ μὲν οὖν τὴν προαίρεσιν ἀπεδέχετο, μηδὲν περὶ φύσεως αἰνιττόμενος ὡς διαφερούσης, καὶ ἡμεῖς ἂν συγκατεθέμεθα· εἰ δὲ τῇ φυσικῇ κατασκευῇ ἀναφέρει τὴν τῆς συγκαταθέσεως αἰτίαν, ὡς οὐ πᾶσιν ταύτης παρούσης, ἀνατρεπτέον αὐτοῦ τὸν λόγον. ### English translation (Claude) If, then, he approved her choice, hinting nothing about a different nature, we too would agree; but if he refers the cause of her assent to her natural constitution, as though this were not present in all, his argument must be overturned. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.64 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-64). ## Commentary on John 13.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-65 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon, adding to the text, says the woman came to hate the place of the old “living water.” ### Greek text οὐκ οἶδα δὲ πῶς ὁ Ἡρακλέων τὸ μὴ γεγραμμένον ἐκλαβών φησι πρὸς τὸ Δός μοι τοῦτο τὸ ὕδωρ« ὡς ἄρα βραχέα διανυχθεῖσα ὑπὸ τοῦ λόγου ἐμίσησεν λοιπὸν καὶ τὸν τόπον ἐκείνου τοῦ λεγομένου ζῶντος ὕδατος. ### English translation (Claude) I do not know how Heracleon, taking what is not written, says on “Give me this water” that, pierced briefly by the Word, she then hated even the place of that so-called living water. ### Scripture references - John 4:15: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotation is John 4:15. ### Citation (SBL) Origen, Comm. Jo. 13.65 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-65). ## Commentary on John 13.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-66 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon calls Jacob's water toilsome and unnourishing; Origen asks how he can prove it. ### Greek text ἔτι δὲ καὶ πρὸς τὸ »Δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ Διέρχωμαι ἐνθάδε ἀντλεῖν« φησὶν ὅτι Ταῦτα λέγει ἡ γυνὴ ἐμφαίνουσα τὸ ἐπίμοχθον καὶ δυσπόριστον καὶ ἄτροφον ἐκείνου τοῦ ὕδατος. πόθεν γὰρ δεικνύναι ἔχει ἄτροφον εἶναι τὸ τοῦ Ἰακὼβ ὕδωρ; ### English translation (Claude) Further, on “Give me this water, so that I may not thirst nor come here to draw,” he says, “The woman says this, showing the toilsome, hard to obtain, and unnourishing character of that water.” For from where can he show that Jacob's water is unnourishing? ### Scripture references - John 4:15: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:15. ### Citation (SBL) Origen, Comm. Jo. 13.66 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-66). ## Commentary on John 13.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-67 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the woman's “husband” is her heavenly counterpart in the Pleroma, with whom she must be united. ### Greek text Ἔτι δὲ ὁ Ἡρακλέων πρὸς τὸ »Λέγει αὐτῇ« φησί· δῆλον ὄτι τοιοῦτό τι λέγων, εἰ θέλεις λαβεῖν τοῦτο τὸ ὕδωρ, ὕπαγε φώνησον τὸν ἄνδρα σου«· καὶ οἴεται τῆς Σαμαρείτιδος τὸν λεγόμενον ὑπὸ τοῦ σωτῆρος ἄνδρα τὸ πλήρωμα εἶναι αὐτῆς, ἵνα σὺν ἐκείνῳ γενομένη πρὸς τὸν σωτῆρα κομίσασθαι παρʼ αὐτοῦ τὴν δύναμιν καὶ τὴν ἕνωσιν καὶ τὴν ἀνάκρασιν τὴν πρὸς τὸ πλήρωμα αὐτῆς δυνηθῇ· οὐ γὰρ περὶ ἀνδρός, φησί, κοσμικοῦ ἔλεγεν αὐτῇ, ἵνα καλέσῃ, ἐπείπερ οὐκ ἠγνόει ὅτι οὐκ εἶχεν νόμιμον ἄνδρα. ### English translation (Claude) Further, on “He says to her,” Heracleon says: “Clearly saying something like this: if you want to receive this water, go, call your husband.” And he thinks that the husband of the Samaritan woman spoken of by the Savior is her Pleroma, so that, coming with him to the Savior, she might be able to obtain from him the power, the union, and the mingling with her Pleroma. “For he was not speaking,” he says, “about a worldly husband, that she should call him, since he was not unaware that she had no lawful husband.” ### Scripture references - John 4:16: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. In Valentinian thought each spiritual soul has a heavenly partner (syzygos) in the Pleroma. The quotation is John 4:16. ### Citation (SBL) Origen, Comm. Jo. 13.67 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-67). ## Commentary on John 13.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-68 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen objects that if Jesus meant a heavenly partner, he would have explained who he was and how to call him. ### Greek text προδήλως δὲ ἐνταῦθα βιάζεται, λέγων αὐτῇ τὸν σωτῆρα εἰρηκέναι· Φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐν- »θάδε«· δηλοῦντα τὸν ἀπὸ τοῦ πληρώματος σύζυγον εἴπερ γὰρ τοῦθʼ οὕτως εἶχεν, ἐχρῆν τὸν ἄνδρα καὶ τίνα τρόπον φωνητέον ἔσται αὐτόν * * *, ἵνα σὺν αὐτῷ γένηται πρὸς τὸν σωτῆρα. ### English translation (Claude) Clearly he does violence here, saying that the Savior said to her, “Call your husband and come here,” meaning her partner from the Pleroma. For if this were so, he ought [to have told her] who the husband is and in what way he is to be called … so that she might come with him to the Savior. ### Scripture references - John 4:16: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The quotation is John 4:16. ### Citation (SBL) Origen, Comm. Jo. 13.68 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-68). ## Commentary on John 13.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-69 - Source: Preuschen 4:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If she neither knew her heavenly husband nor could name her lover, Jesus' command would be pointless. ### Greek text ἀλλʼ ἐπεί, ὡς Ἡρακλέων φησί, κατὰ τὸ νοούμενον ἠγνόει τὸν ἴδιον ἄνδρα, κατὰ δὲ τὸ ἁπλοῦν ᾐσχύνετο εἰπεῖν ὅτι μοιχόν, οὐχὶ δὲ ἄνδρα εἶχεν, πῶς οὐχὶ μάτην ἔσται προστάσσων ὁ λέγων· »Ὕπαγε, φώνησον τὸν ἄνδρα σου, »καὶ ἐλθὲ ἐνθάδε;« ### English translation (Claude) But since, as Heracleon says, in the spiritual sense she did not know her own husband, and in the simple sense she was ashamed to say that she had a lover, not a husband, how will the one who says, “Go, call your husband, and come here,” not be commanding in vain? ### Scripture references - John 4:16: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotation is John 4:16. ### Citation (SBL) Origen, Comm. Jo. 13.69 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-69). ## Commentary on John 13.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-70 - Source: Preuschen 4:235–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: the woman had no husband in the world, ### Greek text εἶτα πρὸς τὸ »Ἀληθὲς εἴρηκας ὅτι ἄνδρα οὐκ »ἔχεις« φησίν· ἐπεὶ ἐν τῷ κόσμῳ οὐκ εἶχεν ἄνδρα ἡ Σαμαρεῖτις· ### English translation (Claude) Then on “You have said truly that you have no husband” he says: “Since in the world the Samaritan woman had no husband; ### Scripture references - John 4:17–18: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation adapts John 4:17–18. ### Citation (SBL) Origen, Comm. Jo. 13.70 (Preuschen 4:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-70). ## Commentary on John 13.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-71 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: because her husband was in the Aeon; he also reads a different number of husbands. ### Greek text ἠν γὰρ αὐτῆς ὁ ἀνὴρ ἐν τῷ αἰῶνι. ἡμεῖς μὲν οὗν ἀνέγνωμεν· »Πέντε ἄνδρας ἔσχες«· παρὰ δὲ τῷ Ἡρακλέωνι εὕρομεν· ### English translation (Claude) for her husband was in the Aeon.” We read, “You have had five husbands”; but in Heracleon we found ### Scripture references - John 4:18: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted; the Aeon is the divine realm of the Pleroma. The quotation is John 4:18. ### Citation (SBL) Origen, Comm. Jo. 13.71 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-71). ## Commentary on John 13.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-72 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon reads “six husbands,” meaning all the material evil with which the woman had been entangled. ### Greek text »Ἕξ ἄνδρας ἔσχες«. καὶ ἑρμηνεύει γε τὴν ὑλικὴν πᾶσαν κακίαν δηλοῦσθαι διὰ τῶν ἓξ ἀνδρῶν, ᾗ συνεπέπλεκτο καὶ ἐπλησίαζεν παρὰ λόγον πορνεύουσα καὶ ἐνυβριζομένη καὶ ἀθετουμένη καὶ ἐγκαταλειπομένη ὑπʼ αὐτῶν. ### English translation (Claude) “You have had six husbands.” And he interprets the six husbands as signifying all the material wickedness with which she had been entangled and with which she consorted, committing sexual immorality against reason, being outraged, rejected, and abandoned by them. ### Scripture references - John 4:18: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported; his text of John 4:18 read "six" instead of "five". ### Citation (SBL) Origen, Comm. Jo. 13.72 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-72). ## Commentary on John 13.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-73 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Heracleon's “spiritual” woman sinned, she could not be a good tree, as the Gospel says. ### Greek text λεκτέον δὲ πρὸς αὐτὸν ὅτι εἴπερ ἐπόρνευεν ἡ πνευματική, ἡμάρτανεν ἡ πνευματική· εἰ δὲ ἡμάρτανεν ἡ πνευματική, δένδρον ἀγαθὸν οὐκ ην ἡ πνευματική· κατὰ γὰρ τὸ εὐαγγέλιον· »Οὐ δύναται »δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν«· ### English translation (Claude) We must say to him that if the spiritual woman committed sexual immorality, the spiritual woman sinned; and if the spiritual woman sinned, the spiritual woman was not a good tree; for according to the Gospel, “A good tree cannot bear bad fruit.” ### Scripture references - Matt 7:18: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is Matt 7:18. ### Citation (SBL) Origen, Comm. Jo. 13.73 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-73). ## Commentary on John 13.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-74 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's theory forces him to deny either that her immorality was sin or that she committed it. Next lemma: John 4:19–20. ### Greek text καὶ δῆλον ὅτι οἴχεται αὐτοῖς τὰ τῆς μυθοποιΐας. εἰ δὲ ἀδύνατόν ἐστι τὸ ἀγαθὸν δένδρον φέρειν πονηροὺς καρπούς, καὶ ἀγαθὸν δένδρον ἡ Σαμαρεῖτις ἅτε πνευματικὴ τυγχάνουσα, ἀκόλουθον αὐτῷ ἐστίν, ὅτι ἤτοι οὐκ ἠν ἁμαρτία ἡ πορνεία αὐτῆς, ἢ οὐκ αὐτὴ ἐπόρνευσεν. Λέγει αὐτῷ ἡ γυνή· Κύριε, θεωρῶ ὅτι Προφήτης εἶ σύ. οἱ Πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε· Ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος όπου προσκυνεῖν δεῖ. ### English translation (Claude) And it is clear that their myth-making falls apart. For if it is impossible for the good tree to bear bad fruit, and the Samaritan woman is a good tree, being spiritual, it follows for him that either her sexual immorality was not a sin, or she did not commit it. [John 4:19–20:] “The woman says to him, Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, and you say that in Jerusalem is the place where one ought to worship.” ### Scripture references - Matt 7:18: allusion, high confidence - John 4:19–20: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The lemma is John 4:19–20; the allusion is Matt 7:18. ### Citation (SBL) Origen, Comm. Jo. 13.74 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-74). ## Commentary on John 13.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-75 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: She calls him Lord a third time but still thinks him only a prophet. ### Greek text Τρίτον ἤδη ἡ Σαμαρεῖτις κύριον ἀναγορεύει τὸν σωτῆρα ἡμῶν, ὅτε καὶ τελευταῖον ἀναγέγραπται τοῦτο πρὸς αὐτὸν εἰρηκέναι· πλὴν οὐδέπω οἴεται αὐτὸν εἶναι τῶν προφητῶν κρείττονα οὐδὲ τὸν προφητευθέντα, ἀλλά τινα προφήτην. ### English translation (Claude) This is now the third time the Samaritan woman calls our Savior Lord, and it is recorded as the last time she said this to him. However, she does not yet think him greater than the prophets, nor the one prophesied, but some prophet. ### Scripture references - John 4:19: allusion, high confidence ### Translation notes - The allusion is John 4:19. ### Citation (SBL) Origen, Comm. Jo. 13.75 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-75). ## Commentary on John 13.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-76 - Source: Preuschen 4:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heterodox soul, exposed, recognizes the Word as something divine but not as fully as he is. ### Greek text καὶ ἡ ἑτερόδοξος δὲ γνώμη τῶν περὶ τὰς γραφὰς καλινδουμένων, διελεγχθέντων αὐτῆς τῶν τε προτέρων πέντε ἀνδρῶν καὶ τοῦ μετʼ ἐκείνους καταλειφθέντος ὑπʼ αὐτῆς δόξαντος εἶναι ἀνδρός, τὸν ἐλέγξαντα λόγον οὐ δυναμένη ἀρχῆθεν ὃ ἔστιν ἰδεῖν, προφήτην εἶναί φησιν, οἱονεὶ θεῖόν τινα καὶ ἔχοντά τι τοῦ ἀνθρωπίνου κρεῖττον, οὐ μὴν τοσοῦτον ὅσον ἦν. διόπερ φησὶν οἱονεὶ ἀναβλέψασά πως καὶ ἐν θεωρίᾳ νομίσασα γεγονέναι· Θεωρῶ »ὅτι προφήτης εἶ σύ«. ### English translation (Claude) And the heterodox mind of those who wallow in the Scriptures, once her first five husbands and the one after them, left by her and thought to be a husband, have been exposed, being unable to see from the beginning what the Word that exposed her is, says he is a prophet, as it were someone divine and having something better than human, yet not as much as he was. Therefore she says, as though she had somehow looked up and thought she had come to contemplation, “I perceive that you are a prophet.” ### Scripture references - John 4:19: quotation, high confidence ### Translation notes - The quotation is John 4:19. ### Citation (SBL) Origen, Comm. Jo. 13.76 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-76). ## Commentary on John 13.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-77 - Source: Preuschen 4:236–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Samaritans worship on Mount Gerizim, the mountain of blessing in Deuteronomy. ### Greek text εἰς τὸ γοῦν »Οἰ πατέρες ἡμῶν« καὶ τὰ ἑξῆς ἰστέον τὴν Σαμαρειτῶν πρὸς Ἰουδαίους διάστασιν περὶ τοῦ νομιζομένου αὐτοῖς ἁγίου τόπου· οἱ μὲν γὰρ Σαμαρεῖς τὸ καλούμενον Γαριζεὶν ὄρος ἅγιον νομίζοντες ἐν αὐτῷ προσκυνοῦσιν τῷ θεῷ, οὗ μέμνηται Μωσῆς ἐν τῷ Δευτερονομίῳ οὕτως λέγων· »Καὶ ἐνετείλατο »Μωσῆς τῷ λαῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· Οὑτοι στήσονται εὐλο- »γείν τὸν λαὸν ἐν ὄρει Γαριζεὶν διαβάντες τὸν Ἰορδάνην· Συμεών, »Λευΐ, Ἰούδας, Ἰσσάχαρ, Ἰωσὴφ καὶ Βενιαμείν· καὶ οὗτοι στήσονται »ἐπὶ τῆς κατάρας ἐν ὄρει Γαιβάλ· Ῥουβήν, Γὰδ καὶ Ἀσήρ, Ζαβουλών, »Δὰν καὶ Νεφθαλείμ.« ### English translation (Claude) On “Our fathers” and what follows, one must know the dispute of the Samaritans with the Jews about the place they consider holy. The Samaritans, considering the mountain called Gerizim holy, worship God on it, which Moses mentions in Deuteronomy, saying thus: “And Moses commanded the people on that day, saying, These shall stand to bless the people on Mount Gerizim, when they have crossed the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; and these shall stand for the curse on Mount Ebal: Reuben, Gad and Asher, Zebulun, Dan and Naphtali.” ### Scripture references - John 4:20: allusion, high confidence - Deut 27:11–13: quotation, high confidence ### Translation notes - The quotation is Deut 27:11–13. ### Citation (SBL) Origen, Comm. Jo. 13.77 (Preuschen 4:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-77). ## Commentary on John 13.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-78 - Source: Preuschen 4:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews consider Zion the place God chose, where the temple stood. ### Greek text οἱ δὲ Ἰουδαῖοι τὸ Σιὼν θεῖόν τι νενομικότες καὶ οἰκεῖον τοῦ θεοῦ ἐκεῖνον οἴονται εἶναι τὸν ἐκλελεγμένον ὑπὸ τοῦ πατρὸς τῶν ὅλων τόπον, καὶ διὰ τοῦτο ἐν αὐτῷ ᾠκοδομῆσθαι τὸν ναὸν ὑπὸ τοῦ Σολομῶνος λέγουσιν καὶ πᾶσαν τὴν λευϊτικὴν καὶ ἱερατικὴν λατρείαν ἐκεῖ ἐπιτελεῖσθαι. ### English translation (Claude) But the Jews, considering Zion something divine and proper to God, think that it is the place chosen by the Father of all, and for this reason they say that the temple was built on it by Solomon and that all the Levitical and priestly worship is performed there. ### Scripture references - Deut 12:5: allusion, medium confidence - Ps 132:13 (131:13 LXX): allusion, medium confidence ### Translation notes - The allusion is Deut 12:5 and Ps 132:13. ### Citation (SBL) Origen, Comm. Jo. 13.78 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-78). ## Commentary on John 13.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-79 - Source: Preuschen 4:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each nation believes its fathers worshiped on its own mountain. ### Greek text ἀκολούθως δὲ ταύταις ἑκάτερον ἔθνος ταῖς ὑπολήψεσιν νενόμικεν τοὺς πατέρας ἐν τῷδε ἢ τῷδε ὄρει προσκεκυνηκέναι τῷ θεῷ. ### English translation (Claude) And in keeping with these suppositions each nation has believed that the fathers worshiped God on this or that mountain. ### Citation (SBL) Origen, Comm. Jo. 13.79 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-79). ## Commentary on John 13.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-80 - Source: Preuschen 4:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samaritans still argue with Jews in the woman's very words. ### Greek text Καὶ εἴ ποτε δὲ μέχρι τοῦ δεῦρο συγκαταβαίνοιεν ἀλλήλοις εἰς λόγον Σαμαρεῖς καὶ Ἰουδαῖοι, ἑκάτερος πρὸς τὸν λοιπὸν ἐπαπορήσει, καὶ ἐρεῖ γε ὁ Σαμαρεὺς τῷ Ἰουδαίῳ τὸν τῆς ἐνθάδε ἀναγεγραμμένον γυναικὸς λόγον· »Οἱ πατέρες ἡμῶν έν τῷ ὄρει τούτῳ προσε- »κύνησαν«, δεικνὺς τὸ Γαριζείν, »ὑμεῖς δὲ λέγετε ὅτι ἐν Ἱεροσολύμοις »ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ«. ### English translation (Claude) And if ever, even to this day, Samaritans and Jews come down to discussion with each other, each will raise difficulties against the other, and the Samaritan will say to the Jew the words of the woman recorded here: “Our fathers worshiped on this mountain,” pointing to Gerizim, “and you say that in Jerusalem is the place where one ought to worship.” ### Scripture references - John 4:20: quotation, high confidence ### Translation notes - The quotation is John 4:20. ### Citation (SBL) Origen, Comm. Jo. 13.80 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-80). ## Commentary on John 13.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-81 - Source: Preuschen 4:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews represent the orthodox, Samaritans the heterodox; Gerizim means “division,” fitting the schism under Jeroboam, while Zion means “watchtower.” ### Greek text ἀλλʼ ἐπεὶ Ἰουδαῖοι μέν, (ἀπʼ αὐτῶν γὰρ ἡ σωτηρία) εἰκόνες εἰσὶν τῶν τοὺς ὑγιαίνοντας φρονούντων λόγους, Σαμαρεῖς δὲ τῶν ἑτεροδόξων, ἀκολούθως τὸ μὲν Γαριζεὶν θεοποιοῦσιν οἱ Σαμαρεῖς, ὅπερ ἑρμηνεύεται »Διατομὴ ἢ Διαίρεσις«, καὶ τῆς κατὰ τὴν ἱστορίαν διατομῆς καὶ διαιρέσεως τῶν δέκα φυλῶν διατετμημένων ἀπὸ τῶν λοιπῶν δύο γεγενημένης κατὰ τοὺς τοῦ Ἰεροβοὰμ χρόνους, ὃς καὶ αὐτὸς ἑρμηνεύεται »Δικασμὸς λαοῦ«· Ἰουδαῖοι δὲ τὸ Σιών, ὅ ἐστιν »Σκοπευτήριον«. εἰκὸς δέ τινα ἐπαπορήσειν διὰ τί αἰ παρὰ Μωσεῖ εὐλογίαι ἐπὶ τοῦ Γαριζεὶν γίνονται. ### English translation (Claude) But since the Jews (for salvation is from them) are images of those who think sound doctrines, and the Samaritans of the heterodox, accordingly the Samaritans deify Gerizim, which is interpreted “cutting off” or “division,” and the cutting off and division in history took place when the ten tribes were cut off from the other two in the times of Jeroboam, whose name also is interpreted “judgment of the people”; while the Jews [deify] Zion, which is “watchtower.” One may likely ask why the blessings in Moses take place on Gerizim. ### Scripture references - John 4:22: allusion, high confidence - 1 Kgs 12:19–20: allusion, high confidence - Deut 11:29: allusion, medium confidence ### Translation notes - The allusions are John 4:22 and 1 Kgs 12:16–20. ### Citation (SBL) Origen, Comm. Jo. 13.81 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-81). ## Commentary on John 13.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-82 - Source: Preuschen 4:237–238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gerizim as “cutting off” fits the schism; as “division” it fits the blessing, since wise distinction is needed to understand truth. ### Greek text λεκτέον δὲ καὶ πρὸς τοῦτο ὅτι, ἐπείπερ σημαίνει ἡ Γαριζεὶν φωνὴ τὴν διατομὴν ἢ τὴν διαίρεσιν, τὸ μὲν τῆς διατομῆς σημαινόμενον ληπτέον, ὅτε σχίζεται ὁ λαὸς ὑπὸ τοῦ Ἱεροβοὰμ καὶ οἰκεῖ τὴν Σαμάρειαν ὁ βασιλεύς· τὸ δὲ τῆς διαιρέσεως ἐπὶ τῆς εὐλογίας, τῶν σοφῶν τῇ διαιρέσει τεταγμένως χρωμένων ἐφʼ ἑκάστου τῶν προβλημάτων, ἥτις ἐστὶν ἀναγκαία πρὸς τὴν τῆς ἀληθείας κατανόησιν. ### English translation (Claude) To this too we must say that, since the word Gerizim signifies cutting off or division, the meaning of cutting off must be taken of when the people is split by Jeroboam and the king dwells in Samaria; and that of division of the blessing, since the wise use division in an orderly way on each of the problems, which is necessary for understanding the truth. ### Citation (SBL) Origen, Comm. Jo. 13.82 (Preuschen 4:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-82). ## Commentary on John 13.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-83 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Until the hour comes, one must avoid the heretics' mountain and worship in Zion, the church. ### Greek text ὅσον μὲν οὖν οὐδέπω ἐλήλυθεν ἡ ὑπὸ τοῦ κυρίου εἰρημένη ὥρα, ὅτε οὔτε ἐν τῷ ὅρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσουσιν τῷ πατρί, φευκτέον τὸ τῶν Σαμαρειτῶν ὄρος, καὶ ἐν Σιών, ὅπου ἐστὶν τὰ Ἱεροσόλυμα, προσκυνητέον τῷ θεῶ, ἅπερ Ἱεροσόλυμα πόλις εἶναι λέγεται ὑπὸ τοῦ χριστοῦ τοῦ μεγάλου βασιλέως. ### English translation (Claude) As long, then, as the hour spoken of by the Lord has not yet come, when they will worship the Father neither on this mountain nor in Jerusalem, the Samaritans' mountain must be fled, and God must be worshiped in Zion, where Jerusalem is, which Christ says is the city of the great King. ### Scripture references - John 4:21: allusion, high confidence - Matt 5:35: allusion, high confidence ### Translation notes - The allusions are John 4:21 and Matt 5:35. ### Citation (SBL) Origen, Comm. Jo. 13.83 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-83). ## Commentary on John 13.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-84 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true Jerusalem is the church, built of living stones, offering spiritual sacrifices. ### Greek text τίς δʼ ἂν εἴη ἡ πόλις τοῦ μεγάλου βασιλέως, τὰ ἀληθινὰ Ἱεροσόλυμα, ἢ ἡ ἐκκλησία ἐκ λίθων ᾠκοδομημένη ζώντων, ἔνθα ἱεράτευμα ἅγιον, πνευματικαὶ θυσίαι προσφέρονται τῷ θεῷ ὑπὸ τῶν πνευματικῶν καὶ τὸν πνευματικὸν νενοηκότων νόμον; ### English translation (Claude) And what would the city of the great King be, the true Jerusalem, but the church built of living stones, where there is a holy priesthood and spiritual sacrifices are offered to God by the spiritual, those who have understood the spiritual law? ### Scripture references - Matt 5:35: allusion, high confidence - 1 Pet 2:5: allusion, high confidence ### Translation notes - The allusions are Matt 5:35 and 1 Pet 2:5. ### Citation (SBL) Origen, Comm. Jo. 13.84 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-84). ## Commentary on John 13.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-85 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the fullness of time, true worship will be in spirit and truth, beyond even the church's present forms. ### Greek text ἐπὰν δὲ ἐνστῇ τὸ πλήρωμα τοῦ χρόνου, τότε οὐχ ἡγητέον τὴν ἀληθινὴν προσκύνησιν καὶ τελείαν θεοσέβειαν τελεῖσθαι έν Ἱεροσολύμοις ἔτι, ὅταν τις γένηται μηδαμῶς ἐν σαρκὶ ἀλλʼ ἐν πνεύματι, καὶ μηδαμῶς ἔτι ἐν τύπῳ ἀλλὰ πᾶς ἐν ἀληθείᾳ, τοιοῦτος κατεσκευασμένος ὥστε ἐξομοιοῦσθαι αὐτὸν οἷς ζητεῖ προσκυνηταῖς ὁ θεός. ### English translation (Claude) But when the fullness of time has come, then we must not think that true worship and perfect godliness are still performed in Jerusalem, when someone becomes in no way in the flesh but in the spirit, no longer in type at all but wholly in truth, so prepared as to be made like the worshipers God seeks. ### Scripture references - Gal 4:4: allusion, medium confidence - Rom 8:9: allusion, medium confidence - John 4:23: allusion, high confidence ### Translation notes - The allusions are Gal 4:4, Rom 8:9, and John 4:23. ### Citation (SBL) Origen, Comm. Jo. 13.85 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-85). ## Commentary on John 13.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-86 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The hour is coming” appears twice, the second time with “and now is.” ### Greek text Δὶς δὲ τὸ »Ἔρχεται ὥρα« γέγραπται, καὶ κατὰ μὲν τὸ πρῶτον οὐ πρόσκειται »Καὶ νῦν ἐστίν«, κατὰ δὲ τὸ δεύτερόν φησιν ὁ εὐαγγελιστής· »Ἀλλʼ ἔρχεται ὥρα καὶ νῦν ἐστίν«. ### English translation (Claude) “The hour is coming” is written twice, and at the first “and now is” is not added, but at the second the evangelist says, “But the hour is coming, and now is.” ### Scripture references - John 4:21: quotation, high confidence - John 4:23: quotation, high confidence ### Translation notes - The quotations are John 4:21 and 4:23. ### Citation (SBL) Origen, Comm. Jo. 13.86 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-86). ## Commentary on John 13.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-87 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first “hour” is worship after this bodily life; the second is the growing worship of those being perfected now. ### Greek text καὶ οἶμαί γε τὸ μὲν πρότερον δηλοῦν τὴν ἔξω σωμάτων προσκύνησιν ἐνστησομένην κατὰ τὴν τελειότητα· τὸ δέ δεύτερον τὴν τῶν ἐν βίῳ τούτῳ ὡς ἐνδέχεται κατὰ ἀνθρωπίνην φύσιν Προκόπτειν τελειουμένων. ### English translation (Claude) And I think the first shows the worship outside bodies that will come in the perfection; the second, that of those in this life who are being perfected, as far as they can advance according to human nature. ### Citation (SBL) Origen, Comm. Jo. 13.87 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-87). ## Commentary on John 13.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-88 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even now one can worship in spirit and truth, while outwardly remaining in the church for the sake of simpler believers. ### Greek text ἔξεστιν οὖν καὶ ἐν τῷ πνεύματι καὶ ἀληθείᾳ προσκυνεῖν τῷ πατρὶ ὅτε οὐ μόνον »ἔρχεται ὥρα« ἀλλὰ »καὶ νῦν ἐστίν«, κἂν ἐν τοῖς Ἱεροσολύμοις διὰ τοὺς ἐπὶ τοσοῦτον μόνον φθάνοντας τυγχάνειν νομιζώμεθα. ### English translation (Claude) It is possible, then, to worship the Father in spirit and truth too, when not only “the hour is coming” but “and now is,” even if we are thought to be in Jerusalem because of those who reach only so far. ### Scripture references - John 4:23: quotation, high confidence ### Translation notes - The quotation is John 4:23. ### Citation (SBL) Origen, Comm. Jo. 13.88 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-88). ## Commentary on John 13.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-89 - Source: Preuschen 4:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the future hour excludes both mountain and Jerusalem. ### Greek text ὅτε γοῦν γέγραπται· »Ἔρχεται ὥρα καὶ νῦν ἐστίν«, οὐκέτι λέγεται τὸ »Οὔτε έν τῷ ὄρει τούτῳ οὔτε έν Ἱεροσολύμοις προσκυνήσετε τῷ »πατρί«, ὥσπερ εἴρηται, ὅπου τὸ »Ἔρχεται ὥρα« χωρὶς τοῦ »Νῦν »ἐστίν« ἀναγέγραπται. ### English translation (Claude) At any rate, when it is written, “The hour is coming and now is,” it is no longer said, “You will worship the Father neither on this mountain nor in Jerusalem,” as it is said where “The hour is coming” is recorded without “and now is.” ### Scripture references - John 4:23: quotation, high confidence - John 4:21: quotation, high confidence ### Translation notes - The quotations are John 4:23 and 4:21. ### Citation (SBL) Origen, Comm. Jo. 13.89 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-89). ## Commentary on John 13.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-90 - Source: Preuschen 4:238–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Her claim about the fathers' mountain is as mistaken as her claim about Jacob's well. ### Greek text ἔτι μέντοι γε ὁμοίαν ψευδοδοξίαν τῇ ἐπὶ τοῦ νομιζομένου φρέατος εἰρημένῃ ἔχει ἡ Σαμαρεῖτις ταῦτα λέγουσα. ἐκεῖ τε γὰρ »Μὴ σύ«, φησί, »μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς δέδωκεν »ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ »θρέμματα αὐτοῦ;« ἐνθάδε δὲ τὸ »Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ »προσεκυνησαν«. ### English translation (Claude) Further, in saying these things the Samaritan woman holds a false opinion like that expressed about the supposed well. For there she says, “Are you greater than our father Jacob, who gave us the well and drank from it himself, and his sons and his cattle?” and here, “Our fathers worshiped on this mountain.” ### Scripture references - John 4:12: quotation, high confidence - John 4:20: quotation, high confidence ### Translation notes - The quotations are John 4:12 and 4:20. ### Citation (SBL) Origen, Comm. Jo. 13.90 (Preuschen 4:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-90). ## Commentary on John 13.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-91 - Source: Preuschen 4:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says only a prophet knows all things; Origen replies that angels know such things and prophets know only in part. ### Greek text Ὁ δὲ Ἡρακλέων εἰς τὰ αὐτὰ ῥήματα λέγει εὐσχημόνως ὡμολογηκέναι τὴν Σαμαρεῖτιν τὰ ὑπʼ αὐτοῦ πρὸς αὐτὴν εἰρημένα· προφήτου γὰρ μόνου, φησίν, ἐστὶν εἰδέναι τὰ πάντα· ψευδόμενος ἑκατέρως· καὶ γὰρ οἱ ἄγγελοι τὰ τοιαῦτα δύνανται εἰδέναι καὶ ὁ προφήτης οὐ πάντα οἰδεν· »Ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν«, κἂν προφητεύωμεν ἢ γινώσκωμεν. ### English translation (Claude) Heracleon on the same words says that the Samaritan woman fittingly acknowledged what he had said to her; “for it belongs to a prophet alone,” he says, “to know all things.” He is wrong on both counts: for angels too can know such things, and the prophet does not know all things: “For we know in part and we prophesy in part,” even if we prophesy or know. ### Scripture references - 1 Cor 13:9: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is 1 Cor 13:9. ### Citation (SBL) Origen, Comm. Jo. 13.91 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-91). ## Commentary on John 13.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-92 - Source: Preuschen 4:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the woman, true to her nature, revealed that ignorance of God had led to her immorality and neglect of worship. ### Greek text μετὰ δὲ ταῦτα ἐπαινεῖ ὡς πρεπόντως τῇ αὑτῆς φύσει ποιήσασαν τὴν Σαμαρεῖτιν, καὶ μήτε ψευσαμένην μήτε ἄντικρυς ὁμολογήσασαν τὴν ἑαυτῆς ἀσχημοσύνην· πεπεισμένην τέ φησιν αὐτὴν ὅτι προφήτης εἴη, ἐρωτᾶν αὐτὸν ἅμα τὴν αἰτίαν ἐμφαίνουσαν διʼ ἣν ἐξεπόρνευσεν, ὅτι διʼ ἄγνοιαν θεοῦ καὶ τῆς κατὰ τὸν θεὸν λατρείας ἀμελήσασαν καὶ πάντων τῶν κατὰ τὸν βίον αὐτῇ ἀναγκαίων, καὶ ἄλλως † άεὶ τὴν ἐν τῷ βίῳ τυγχάνουσαν· οὐ γὰρ ἄν, φησίν, αὐτὴ ἤρχετο ἐπὶ τὸ φρέαρ ἔξω τῆς πόλεως τυγχάνον. ### English translation (Claude) After this he praises the Samaritan woman as having acted in keeping with her own nature, neither lying nor openly confessing her own shame; and he says that, persuaded he was a prophet, she questioned him, at the same time showing the reason for which she had committed sexual immorality: that through ignorance of God she had neglected the worship due to God and all that was necessary to her in life, and in other ways … always that in life; “for she would not,” he says, “have come to the well that was outside the city.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.92 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-92). ## Commentary on John 13.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-93 - Source: Preuschen 4:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen dismisses this as unfounded improvisation. ### Greek text οὐκ οἶδα δὲ πῶς ἐνόμισεν ἐμφαίνεσθαι τὴν αἰτίαν τοῦ ἐκπεπορνευκέναι, ἢ θεοῦ αἰτίαν γεγονέναι ἐπὶ τῶν πλημμελημάτων τῆς κατὰ θεὸν λατρείας· ἀλλʼ ἔοικεν ταῦτα ὡς ἔτυχεν ἐσχεδιακέναι χωρὶς πάσης πιθανότητος. ### English translation (Claude) I do not know how he thought the cause of her immorality is shown, or that God was the cause of her offenses against the worship of God; but he seems to have improvised these things at random, without any plausibility. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.93 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-93). ## Commentary on John 13.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-94 - Source: Preuschen 4:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says she wanted to learn how to be freed from immorality; Origen finds no basis for this. Next lemma: John 4:21. ### Greek text προστίθησίν τε τούτοις· ὅτι βουλομένη μαθεῖν πῶς καὶ τίνι εὐαρεστήσασα καὶ θεῷ προσκυνήσασα ἀπαλλαγείη τοῦ πορνεύειν λέγει τὸ Οἱ »πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν« καὶ τὸ ἑξῆς. σφόδρα δέ ἐστιν εὐέλεγκτα τὰ εἰρημένα· πόθεν γὰρ ὅτι βούλεται μαθεῖν τίνι εὐαρεστήσασα ἀπαλλαγείη τοῦ πορνεύειν; Λέγει αὐτῇ ὁ Ἰησοῦς· Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνῄσετε τῷ πατρί. ### English translation (Claude) And he adds to these that, wishing to learn how, and by pleasing whom and worshiping God, she might be freed from committing sexual immorality, she says, “Our fathers worshiped on this mountain,” and what follows. But what he says is very easy to refute: for from where does it appear that she wishes to learn by pleasing whom she might be freed from immorality? [John 4:21:] “Jesus says to her, Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.” ### Scripture references - John 4:20: quotation, high confidence - John 4:21: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotations are John 4:20 and the lemma John 4:21. ### Citation (SBL) Origen, Comm. Jo. 13.94 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-94). ## Commentary on John 13.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-95 - Source: Preuschen 4:239–240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon rightly notes the new “Believe me,” but then says the mountain is the devil or the world, worshiped by Gentiles, and Jerusalem the creation or Creator, worshiped by Jews. ### Greek text Ὅτε ἔδοξεν πιθανώτατα τετηρηκέναι ὁ Ἡρακλέων ἐν τούτοις τὸ ἐπὶ μὲν τῶν προτέρων μὴ εἰρῆσθαι αὐτῇ· »Πίστευέ »μοι, γύναι«, νῦν δὲ τοῦτο αὐτῇ προστετάχθαι, τότε ἐπεθόλωσεν τὸ μὴ ἀπίθανον παρατήρημα, εἰπὼν ὄρος μὲν τὸν διάβολον λέγεσθαι ἢ τὸν κόσμον αὐτοῦ, ἐπείπερ μέρος ἓν ὁ διάβολος ὅλης τῆς ὕλης, φησίν, ὁ δὲ κόσμος τὸ σύμπαν τῆς κακίας ὄρος, ἔρημον οἰκητήριον θηρίων, ᾡ προσεκύνουν πάντες οἱ πρὸ νόμου καὶ οἱ ἐθνικοί· Ἱεροσόλυμα δὲ τὴν κτίσιν ἢ τὸν κτίστην, ᾡ προσεκύνουν Ἰουδαῖοι. ### English translation (Claude) Where Heracleon seemed to have observed very plausibly in these words that in the earlier parts “Believe me, woman” was not said to her, but now this is commanded her, he then muddied this not implausible observation, saying that the mountain means the devil or his world, since the devil, he says, is one part of the whole of matter, while the world is the whole mountain of wickedness, a desert dwelling of beasts, which all those before the law and the Gentiles worshiped; and Jerusalem the creation or the Creator, whom the Jews worshiped. ### Scripture references - John 4:21: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. ### Citation (SBL) Origen, Comm. Jo. 13.95 (Preuschen 4:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-95). ## Commentary on John 13.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-96 - Source: Preuschen 4:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively, Heracleon says, the mountain is creation and Jerusalem the Creator. ### Greek text ἀλλὰ καὶ δευτέρως ὄρος μὲν ἐνόμισεν εἶναι τὴν κτίσιν ᾗ οἱ ἐθνικοὶ προσεκύνουν· Ἱεροσόλυμα δὲ τὸν <ᾦ> οἱ Ἰουδαῖοι ελάτρευον. ### English translation (Claude) But also, secondly, he thought the mountain is the creation, which the Gentiles worshiped, and Jerusalem the [Creator], whom the Jews served. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported; the word in angle brackets is the modern editor's supplement, and "Creator" is supplied from the sense. ### Citation (SBL) Origen, Comm. Jo. 13.96 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-96). ## Commentary on John 13.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-97 - Source: Preuschen 4:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: spiritual people worship neither creation nor the Demiurge but the Father of truth, and the woman is counted among them. ### Greek text ὑμεῖς οὐν, φησίν, οἱονεὶ πνευματικοὶ ουτε τῇ κτίσει ουτε τῷ δημιουργῷ προσκυνήσετε, ἀλλὰ τῷ πατρὶ τῆς ἀληθείας· καὶ συμπαρα- λαμβάνει γε, φησίν, αὐτὴν ὡς ἤδη πιστὴν καὶ συναριθμουμένην τοῖς κατὰ ἀλήθειαν προσκυνηταῖς. ### English translation (Claude) “You, then,” he says, “as spiritual people, will worship neither the creation nor the Demiurge, but the Father of truth.” “And he takes her along,” he says, “as already faithful and counted among those who worship in truth.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The Demiurge is the lesser Creator-god of Valentinian thought. ### Citation (SBL) Origen, Comm. Jo. 13.97 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-97). ## Commentary on John 13.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-98 - Source: Preuschen 4:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Not on this mountain” rejects heretical “gnostic” worship; “not in Jerusalem” means the perfect will surpass even the church's ordinary worship. ### Greek text Ἀλλʼ ἡμεῖς τὴν μὲν ἐν φαντασίᾳ γνωστικῶν λόγων καὶ νομιζομένων ὑψηλῶν ὀνομαζομένην θεοσέβειαν παρὰ τοῖς ἑτεροδόξοις ὑπολαμβάνομεν δηλοῦσθαι διὰ τοῦ »Οὔτε ἐν τῷ ὄρει τούτῳ«· τὸν δὲ κανόνα τὸν κατὰ τοὺς πολλοὺς τῆς ἐκκλησίας, ὃν καὶ αὐτὸν τέλειος καὶ ἅγιος ὑπεραναβήσεται θεωρητικώτερον καὶ σαφέστερον καὶ θειότερον προσκυνῶν τῷ πατρὶ διὰ τοῦ »Οὔτε ἐν Ἱεροσολύμοις »προσκυνήσετε τῷ πατρί«. ### English translation (Claude) But we understand that by “neither on this mountain” is shown the so-called godliness among the heterodox, in the fantasy of “gnostic” words thought lofty; and by “nor in Jerusalem will you worship the Father” the rule followed by the many in the church, which the perfect and holy person will also go beyond, worshiping the Father more contemplatively, more clearly, and more divinely. ### Scripture references - John 4:21: quotation, high confidence ### Translation notes - The quotation is John 4:21. ### Citation (SBL) Origen, Comm. Jo. 13.98 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-98). ## Commentary on John 13.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-99 - Source: Preuschen 4:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like angels, the perfect worship better than in “Jerusalem,” though they may accommodate themselves to others for their sake. ### Greek text ὥσπερ γάρ (καθὼς ἂν καὶ οἱ Ἰουδαῖοι) οἱ ἄγγελοι οὐκ ἐν Ἱεροσολύμοις προσκυνοῦσιν τῷ πατρί, τῷ κρειττόνως παρὰ τοὺς έν Ἱεροσολύμοις προσκυνεῖν τῷ πατρί, οὕτως οἱ ἤδη τῇ διαθέσει τὸ ἰσάγγελοι εἶναι ἐσχηκότες οὐδὲ ἐν Ιεροσολύμοις προσκυνήσουσιν τῷ πατρί, ἀλλὰ βέλτιον ἢ οἱ ἐν Ἱεροσολύμοις, κἂν διὰ τοὺς έν Ἱεροσολύμοις συνπεριφέρωνται τοῖς ἐν Ἱεροσολύμοις, τοῖς Ἰουδαίοις γινόμενοι Ἰουδαῖοι ἵνα Ἰουδαίους κερδήσωσιν. Ἱεροσόλυμα δέ μοι νοείσθω καθὼς προσαποδεδώκαμεν, ὁμοίως δὲ καὶ οἱ Ἰουδαῖοι. ### English translation (Claude) For just as the angels (as the Jews too would grant) do not worship the Father in Jerusalem, because they worship the Father better than those in Jerusalem, so those who already in disposition have become equal to angels will not worship the Father in Jerusalem either, but better than those in Jerusalem, even if for the sake of those in Jerusalem they accommodate themselves to those in Jerusalem, becoming Jews to the Jews to win Jews. Let Jerusalem be understood by me as we have explained, and likewise the Jews. ### Scripture references - Luke 20:36: allusion, high confidence - 1 Cor 9:20: allusion, high confidence ### Translation notes - The allusions are Luke 20:36 and 1 Cor 9:20. ### Citation (SBL) Origen, Comm. Jo. 13.99 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-99). ## Commentary on John 13.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-100 - Source: Preuschen 4:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the hour comes, the worshiper, having become a son, worships the Father with boldness. Next lemma: John 4:22. ### Greek text ὅτε μέντοι γε οὔτε έν τῷ ὄρει τούτῳ οὔτε ἐν Ιεροσολύμοις τις προσκυνεῖ, ἐλθούσης τῆς ὥρας προσκυνεῖ μετὰ παρρησίας υἱὸς γεγενημένος τὸν πατέρα. διόπερ οὐκ εἴρηται »οὔτε ἐν »Ἵεροσολύμοις προσκυνήσετε τῷ θεῷ« ἀλλὰ »Οὔτε ἐν προσκυνήσετε τῷ πατρί«. Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν. ### English translation (Claude) When, however, one worships neither on this mountain nor in Jerusalem, the hour having come, he worships the Father with boldness, having become a son. That is why it is not said, “You will worship God neither in Jerusalem,” but “You will worship the Father neither in [Jerusalem].” [John 4:22:] “You worship what you do not know; we worship what we know, for salvation is from the Jews.” ### Scripture references - John 4:21: quotation, high confidence - John 4:22: quotation, high confidence ### Translation notes - The quotations are John 4:21 and the lemma John 4:22. ### Citation (SBL) Origen, Comm. Jo. 13.100 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-100). ## Commentary on John 13.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-101 - Source: Preuschen 4:240–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “You” are the Samaritans, or heretics; “we” are the Jews, or the Word and those shaped by him, whose salvation comes from the Jewish Scriptures. ### Greek text Τὸ »Ὑμεῖς«, ὅσον ἐπὶ τῇ λέξει, οἱ Σαμαρεῖς· ὅσον δὲ ἐπὶ τῇ ἀναγωγῇ, οἱ περὶ τὰς γραφὰς ἑτερόδοξοι· τὸ δὲ »‘Ημεῖς«, ὅσον ἐπὶ τῷ ῥητῷ, οἱ Ἱουδαῖοι· ὅσον δὲ ἐπὶ τῇ ἀλληγορίᾳ, ἐγὼ ὁ λόγος καὶ οἱ κατʼ ἐμὲ μεμορφωμένοι, τὴν σωτηρίαν ἔχοντες ἀπὸ τῶν Ἰου- δαϊκῶν λόγων· τὸ γὰρ φανερωθὲν νῦν μυστήριον πεφανέρωται διά τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ### English translation (Claude) “You,” as far as the letter goes, are the Samaritans; as far as the higher sense goes, those heterodox about the Scriptures. “We,” according to the text, are the Jews; according to the allegory, I the Word, and those formed according to me, who have salvation from the Jewish words. For the mystery now manifested has been manifested both through prophetic writings and through the appearing of our Lord Jesus Christ. ### Scripture references - Rom 16:25–26: allusion, high confidence - 2 Tim 1:10: allusion, medium confidence ### Translation notes - The allusions are Rom 16:25–26 and 2 Tim 1:10. ### Citation (SBL) Origen, Comm. Jo. 13.101 (Preuschen 4:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-101). ## Commentary on John 13.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-102 - Source: Preuschen 4:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took “you” to mean Jews and Gentiles, against the context. ### Greek text Ὅρα δὲ εἰ μὴ ἰδίως καὶ παρὰ τὴν ἀκολουθίαν τῶν ῥητῶν ὁ Ἡρακλέων ἐκδεξάμενος τὸ »Ὑμεῖς« ἀντὶ τοῦ »Οἱ Ἰουδαῖοι «καὶ οἱ ἐθνικοὶ« διηγήσατο. ### English translation (Claude) See whether Heracleon did not interpret peculiarly and against the sequence of the text, taking “You” to mean “the Jews and the Gentiles.” ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.102 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-102). ## Commentary on John 13.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-103 - Source: Preuschen 4:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It makes no sense to call a Samaritan “you Jews”; rather the heretics do not know what they worship, while worshipers of the Creator do. ### Greek text οἷον δέ ἐστιν πρὸς τὴν Σαμαρεῖτιν λέγεσθαι· Ὑμεῖς οἱ Ἰουδαῖοι, ἢ πρὸς Σαμαρεῖτιν· Ὑμεῖς οἱ ἐθνικοί; ἀλλʼ οὐκ οἴδασίν γε οἱ ἑτερόδοξοι ὃ προσκυνοῦσιν, ὅτι πλάσμα ἐστὶν καὶ οὐκ ἀλήθεια, καὶ μῦθος καὶ οὐ μυστήρια· ὁ δὲ προσκυνῶν τὸν δημιουργόν, μάλιστα κατὰ τὸν ἐν κρυπτῷ Ἰουδαῖον καὶ τοὺς λόγους τοὺς πνευματικοὺς Ἰουδαϊκούς, οὑτος ὃ οἶδεν προσκυνεῖ. ### English translation (Claude) For what sense is there in saying to the Samaritan woman, “You Jews,” or to a Samaritan woman, “You Gentiles”? But the heterodox do not know what they worship, that it is a fabrication and not truth, a myth and not mysteries; while one who worships the Creator, especially as the Jew in secret and according to the spiritual Jewish words, worships what he knows. ### Scripture references - Rom 2:29: allusion, high confidence - John 4:22: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusion is Rom 2:29. ### Citation (SBL) Origen, Comm. Jo. 13.103 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-103). ## Commentary on John 13.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-104 - Source: Preuschen 4:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon cites the “Preaching of Peter,” whose authenticity is doubtful, as teaching that neither Greek idolaters nor Jews truly know God. ### Greek text πολὺ δέ ἐστιν νῦν παρατίθεσθαι τοῦ Ἡρακλέωνος τὰ ῥητά, ἀπὸ τοῦ ἐπιγεγραμμένου »Πέτρου κηρύγματος« παραλαμβανόμενα, καὶ ἵστασθαι πρὸς αὐτὰ ἐξετάζοντας καὶ περὶ τοῦ βιβλίου, πότερόν ποτε γνήσιόν ἐστιν ἢ νόθον ἢ μικτόν· διόπερ ἑκόντες ὑπερτιθέμεθα, ταῦτα μόνον ἐπισημειούμενοι φέρειν αὐτόν, ὡς Πέτρου διδάξαντος, μὴ δεῖν καθʼ Ἕλληνας προσκυνεῖν, τὰ τῆς ὕλης πράγματα ἀποδεχομένους καὶ λατρεύοντας ξύλοις καὶ λίθοις, μήτε κατὰ Ἰουδαίους σέβειν τὸ θεῖον, ἐπείπερ καὶ αὐτοὶ μόνοι οἰόμενοι ἐπίστασθαι θεὸν ἀγνοοῦσιν αὐτόν, λατρεύοντες ἀγγέλοις καὶ μηνὶ καὶ σελήνῃ. ### English translation (Claude) It would take long now to set out Heracleon's quotations, taken from the book entitled “The Preaching of Peter,” and to take a stand against them, examining also whether the book is genuine, spurious, or mixed. Therefore we willingly postpone this, noting only that he brings forward, as Peter's teaching, that one must not worship as the Greeks do, accepting the things of matter and serving wood and stones, nor revere the divine as the Jews do, since they too, thinking that they alone know God, do not know him, serving angels and the month and the moon. ### Extrabiblical texts - Ker. Pet. (Preaching of Peter): quotation, high confidence - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The Preaching of Peter (Kerygma Petrou) survives only in quotations. Heracleon's use of it is reported. ### Citation (SBL) Origen, Comm. Jo. 13.104 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-104). ## Commentary on John 13.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-105 - Source: Preuschen 4:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews offered their sacrifices to the Creator of all. ### Greek text ζητητέον μέντοι ὡς πρὸς τὸ ἀληθές, τίνι ἡ σωματικὴ λατρεία ἐγίνετο ὑπὸ Ἰουδαίων· ὅτι μὲν γὰρ προκείμενον ἦν αὐτοῖς προσφέρειν τὰς θυσίας τῷ κτίστῃ τοῦ παντὸς τοῦτο δῆλον. ### English translation (Claude) We must ask, however, as to the truth, to whom the bodily worship of the Jews was offered. That their purpose was to offer the sacrifices to the Creator of the universe is clear. ### Citation (SBL) Origen, Comm. Jo. 13.105 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-105). ## Commentary on John 13.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-106 - Source: Preuschen 4:241–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since salvation is from the Jews, the heretics cannot deny the God of Abraham, Isaac, and Jacob. ### Greek text ἄξιον δὲ ἰδεῖν τί ἐστιν τὸ ἐν ταῖς Πράξεσι τῶν ἀποστόλων γεγραμμένον· »Ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατείᾳ τοῦ οὐρανοῦ.« οὐκ οἶδα δὲ πῶς τοῦ σωτῆρος ἄντικρυς φάσκοντος ὅτι » Ἡ σωτηρία ἀπὸ τῶν Ἰουδαίων ἐστίν« οἱ ἑτερόδοξοι ἀρνοῦνται τὸν θεὸν τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, τῶν πατέρων τῶν Ἰουδαίων. ### English translation (Claude) It is worth seeing what is written in the Acts of the Apostles: “But God turned and gave them over to worship the host of heaven.” And I do not know how, when the Savior says plainly that “Salvation is from the Jews,” the heterodox deny the God of Abraham and Isaac and Jacob, the fathers of the Jews. ### Scripture references - Acts 7:42: quotation, high confidence - John 4:22: quotation, high confidence ### Translation notes - The quotations are Acts 7:42 and John 4:22. ### Citation (SBL) Origen, Comm. Jo. 13.106 (Preuschen 4:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-106). ## Commentary on John 13.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-107 - Source: Preuschen 4:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ fulfills the law and prophets, which shows how salvation is from the Jews. ### Greek text ἔτι δὲ εἰ πληροῖ ὁ σωτὴρ τὸν νόμον καὶ ἴνα πληρωθῇ τὰ ἐν τοῖς προφήταις γεγραμμένα τάδε τινὰ καὶ τάδε γίνεται κατὰ τὴν τοῦ κυρίου ἐπιδημίαν, πῶς οὐ σαφὲς τίνα τρόπον ἡ σω- »τηρία ἐκ τῶν Ἰουδαίων‘ γίνεται; ### English translation (Claude) Further, if the Savior fulfills the law, and such and such things happen at the Lord's coming so that what is written in the prophets may be fulfilled, how is it not clear in what way “salvation is from the Jews”? ### Scripture references - Matt 5:17: allusion, high confidence - John 4:22: quotation, high confidence ### Translation notes - The allusion is Matt 5:17; the quotation is John 4:22. ### Citation (SBL) Origen, Comm. Jo. 13.107 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-107). ## Commentary on John 13.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-108 - Source: Preuschen 4:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One God justifies Jews and Gentiles by faith, which establishes the law. Next lemma: John 4:23. ### Greek text ὁ αὐτὸς γὰρ θεὸς Ἰουδαίων καὶ ἐθνῶν, »εἴπερ εἷς θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ »ἀκροβυστίαν διὰ τῆς πίστεως( οὐ γὰρ καταργοῦμεν νόμον διὰ τῆς πίστεως, ἀλλὰ ἱστάνομεν νόμον διʼ αὐτῆς. Ἀλλʼ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἁληθινοὶ προσκυνηταὶ προσκυνήσουσι τῷ πατρὶ ἐν Πνεύματι καὶ ἀληθείᾳ. ### English translation (Claude) For the same God is God of Jews and Gentiles, “since God is one, who will justify the circumcision by faith and the uncircumcision through faith. For we do not abolish the law through faith, but we establish the law through it.” [John 4:23:] “But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth.” ### Scripture references - Rom 3:29–31: quotation, high confidence - John 4:23: quotation, high confidence ### Translation notes - The quotation is Rom 3:29–31; the lemma is John 4:23. ### Citation (SBL) Origen, Comm. Jo. 13.108 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-108). ## Commentary on John 13.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-109 - Source: Preuschen 4:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True worshipers worship the Father in spirit and truth, not in flesh and figures. ### Greek text Τοὺς μηδʼ ὅλως ἐπαγγελλομένους προσκυνεῖν τῷ πατρὶ οὐδὲ ὀνομάζεσθαι δεὶ προσκυνητὰς τοῦ θεοῦ· ἀλλὰ πάντων x003E; ἐπαγγελλομένων προσκυνεῖν τῷ κτίσαντι, ἐὰν οἱ μὲν μηκέτι ἐν σαρκὶ ἀλλ ἐν πνεύματι, τῷ πνεύματι περιπατεῖν καὶ ἐπιθυμίαν σαρκὸς μὴ ἐπιτελεῖν, οἱ δὲ μὴ ὦσιν ἐν πνεύματι, ἀλλʼ ἐν σαρκὶ καὶ κατὰ σάρκα στρατεύωνται, τότε λεκτέον ἀληθινοὺς μὲν προσκυνητὰς τοὺς προσκυνοῦντας τῷ πατρὶ ἐν πνεύματι καὶ μὴ σαρκί, καὶ ἐν ἀληθείᾳ καὶ μὴ τύποις, οὐκ ἀληθινοὺς δὲ τοὺς μὴ οὕτως ἔχοντας. ### English translation (Claude) Those who do not profess at all to worship the Father must not even be called worshipers of God; but when all profess to worship the Creator, if some, no longer in the flesh but in the spirit, walk by the Spirit and do not fulfill the desire of the flesh, while others are not in the spirit but in the flesh and wage war according to the flesh, then we must say that true worshipers are those who worship the Father in spirit and not flesh, in truth and not types, and those not so are not true worshipers. ### Scripture references - Rom 8:9: allusion, high confidence - Gal 5:16: allusion, high confidence - 2 Cor 10:3: allusion, high confidence - John 4:23: allusion, high confidence ### Translation notes - An encoding error obscures one word. The allusions are Rom 8:9, Gal 5:16, and 2 Cor 10:3. ### Citation (SBL) Origen, Comm. Jo. 13.109 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-109). ## Commentary on John 13.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-110 - Source: Preuschen 4:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those enslaved to the letter worship only in figures and are not true worshipers. ### Greek text καὶ ὁ γράμματι δὲ τῷ ἀποκτιννύντι δεδουλωμένος, πνεύματος δὲ τοῦ ζωοποιοῦντος μὴ μετειληφὼς μηδὲ τοῖς πνευματικοῖς ἀκολουθῶν τοῦ νόμου, οὑτος ἂν εἴη ὁ μὴ ἀληθινὸς προσκυνητὴς καὶ πνεύματι μὴ προσκυνῶν τῷ πατρί· ὁ δʼ αὐτὸς οὑτος ὅλος τῶν τύπων καὶ τῶν σωματικῶν ὤν, ὅταν ἐπιτυγχάνειν πάνυ δοκῇ, τότε ἐν τύπῳ καὶ οὐκ ἐν ἀληθείᾳ προσκυνεῖ τῷ θεῷ, διὰ τοῦτο οὐδὲ ἀληθινὸς δυνάμενος χρηματίζειν προσκυνητής. ### English translation (Claude) And the one enslaved to the letter that kills, who has not shared in the Spirit that gives life nor follows the spiritual things of the law, would be the one who is not a true worshiper and does not worship the Father in spirit. And this same person, wholly given to types and bodily things, when he seems most successful, then worships God in a type and not in truth, and for this reason cannot be called a true worshiper. ### Scripture references - 2 Cor 3:6: allusion, high confidence ### Translation notes - The allusion is 2 Cor 3:6. ### Citation (SBL) Origen, Comm. Jo. 13.110 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-110). ## Commentary on John 13.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-111 - Source: Preuschen 4:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A true worshiper may sometimes perform outward rites to lead others to the truth, as Paul did. ### Greek text τάχα x003E; δέδοταί ποτε εὐλόγως καὶ τὸν ἀληθινὸν προσκυνητὴν έν τῷ πνεύματι καὶ ἀληθείᾳ προσκυνοῦντα τυπικά τινα ποιεῖν, ἕνα τοὺς τῷ τύπῳ δεδουλωμένους οἰκονομικώτατα ἐλευθερώσας τῶν τύπων προσαγάγῃ τῇ ἀληθείᾳ, ὥσπερ φαίνεται Παῦλος ἐπὶ Τιμοθέου πεποιηκώς, τάχα δὲ καὶ ἐν Κεγχρεαῖς καὶ Ἱεροσολύμοις, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται. ### English translation (Claude) Perhaps it is sometimes reasonably granted that even the true worshiper, worshiping in spirit and truth, does certain typical things, so that he may most skillfully free those enslaved to the type from the types and bring them to the truth, as Paul appears to have done in the case of Timothy, and perhaps also at Cenchreae and Jerusalem, as is written in the Acts of the Apostles. ### Scripture references - Acts 16:3: allusion, high confidence - Acts 18:18: allusion, high confidence - Acts 21:26: allusion, high confidence ### Translation notes - An encoding error obscures one word. The allusions are Acts 16:3, 18:18, and 21:26. ### Citation (SBL) Origen, Comm. Jo. 13.111 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-111). ## Commentary on John 13.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-112 - Source: Preuschen 4:242–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True worship is present now in the pledge of the Spirit and will be complete when the whole Spirit is received. ### Greek text τηρητέον δὲ ὅτι οἱ ἀληθινοὶ προσκυνηταὶ οὐ μόνον ἐν μελλούσῃ ὥρᾳ ἀλλὰ καὶ ἐνεστηκυίᾳ προσκυνοῦσι τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ. ἀλλ ἐν πνεύματι οἱ προσκυνοῦντες, ὡς εἰλήφασι προσκυνοῦντες, ἐν ἀρραβῶνι πνεύματος ἐπὶ τοῦ παρόντος προσκυνοῦσιν, ἐν * * πνεύματι, ὅτε πᾶν χωρήσουσι τὸ πνεῦμα, προσκυνήσουσι τῷ πατρί. ### English translation (Claude) It must be observed that the true worshipers worship the Father in spirit and truth not only in the hour to come but also in the present one. But those who worship in spirit, as they have received it, worship at present in the pledge of the Spirit; … in the Spirit, when they receive the whole Spirit, they will worship the Father. ### Scripture references - 2 Cor 1:22: allusion, high confidence - John 4:23: allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The allusion is 2 Cor 1:22. ### Citation (SBL) Origen, Comm. Jo. 13.112 (Preuschen 4:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-112). ## Commentary on John 13.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-113 - Source: Preuschen 4:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now we worship as through a mirror; in the coming hour worship will be face to face. ### Greek text εἰ δὲ ὁ βλέπων διὰ κατόπτρου τὸ ἀληθὲς οὐ βλέπει, ὡς δείκνυται τούτοις τοῖς κατοπτρικοῖς ὑπὸ τῶν περὶ ταῦτα δεινῶν, βλέπει δὲ Παῦλος καὶ οἱ παραπλήσιοι αὐτῷ διὰ κατόπτρου νῦν, δῆλον ὅτι εἰ ὡς οὕτω καὶ προσκυνεῖ τῷ θεῷ, καὶ διὰ κατόπτρου προσκυνεῖ τῷ θεῷ· ὅταν δὲ ἔλθῃ ἡ ὥρα ἡ μετὰ τὴν ἐνεστηκυῖαν ἐνστησομένη, τότε ἔσται ἡ προσκύνησις ἐν ἀληθείᾳ τῇ »πρόσωπον πρὸς πρόσωπον« καὶ οὐκέτι διὰ κατόπτρου θεωρουμένῃ. ### English translation (Claude) And if one who sees through a mirror does not see the truth, as is shown for such mirror images by those skilled in these matters, and Paul and those like him now see through a mirror, it is clear that if he worships God in this way, he worships God through a mirror too; but when the hour comes that will follow the present one, then worship will be in truth, contemplated “face to face” and no longer through a mirror. ### Scripture references - 1 Cor 13:12: quotation, high confidence ### Translation notes - The quotation is 1 Cor 13:12. ### Citation (SBL) Origen, Comm. Jo. 13.113 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-113). ## Commentary on John 13.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-114 - Source: Preuschen 4:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says “we” means the Savior from the Aeon and those who came with him. ### Greek text Τὸ μέντοι γε »‘Ημεῖς προσκυνοῦμεν« ὁ ‘Ηρακλέων οἴεται εἶναι ὁ ἐν αἰῶνι καὶ οἱ σὺν αὐτῶ ἐλθόντες· οὗτοι γάρ, φησίν, ᾔδεσαν τίνι προσκυνοῦσιν κατὰ ἀλήθειαν προσκυνοῦντες. ### English translation (Claude) Heracleon thinks that “We worship” is the one in the Aeon and those who came with him; “for these,” he says, “knew whom they worship, worshiping in truth.” ### Scripture references - John 4:22: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:22. ### Citation (SBL) Origen, Comm. Jo. 13.114 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-114). ## Commentary on John 13.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-115 - Source: Preuschen 4:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: salvation came from Judea, not from all Jews, and spiritually because Jews are images of beings in the Pleroma. ### Greek text ἀλλὰ καὶ τὸ »Ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν« εἰρῆσθαι ἐπεὶ ἐν τῇ ἐγενήθη, ἀλλʼ οὐκ ἐν αὐτοῖς οὐ γὰρ εἰς πάντας εὐδόκησεν) καὶ ὅτι ἐξ ἐκείνου τοῦ ἔθνους ἐξῆλθεν ἡ σωτηρία καὶ ὁ λόγος εἰς τὴν οἰκουμένην· κατὰ δὲ τὸ νοούμενον ἐκ τῶν Ἰουδαίων τὴν σωτηρίαν διηγεῖται γεγονέναι ἐπείπερ εἰκόνες οὑτοι τῶν ἐν τῷ πληρώματι αὐτῷ εἶναι νομίζονται. ### English translation (Claude) And [he says] that “For salvation is from the Jews” is said because it came about in Judea, but not in them (for he was not pleased with all), and because from that nation salvation and the Word went out into the world; but according to the spiritual sense he explains that salvation came from the Jews since they are thought to be images of those in the Pleroma. ### Scripture references - John 4:22: quotation, high confidence - 1 Cor 10:5: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The digital text reads "in the" where "Judea" is expected. The quotation is John 4:22; the allusion is 1 Cor 10:5. ### Citation (SBL) Origen, Comm. Jo. 13.115 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-115). ## Commentary on John 13.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-116 - Source: Preuschen 4:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's followers should show how each detail of Jewish worship images the Pleroma, if they mean it. ### Greek text ἐχρῆν δὲ αὐτὸν καὶ τοὺς ἀπʼ αὐτοῦ ἕκαστον τῶν ἐν τῇ λατρείᾳ δεικνύναι πῶς ἐστιν ἐστιν τῶν ἐν τῷ πληρώματι, εἴγε μὴ μόνον φωνῇ τοῦτο λέγουσιν ἀλλὰ καὶ ἀληθείᾳ φρονοῦσιν αὐτό. ### English translation (Claude) But he and his followers ought to have shown how each thing in the worship is [an image] of the things in the Pleroma, if indeed they do not only say this in word but truly think it. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The digital text repeats "is" (ἐστιν) where a word is lost, probably "image" (εἰκών) or "type"; "an image" is supplied in brackets. ### Citation (SBL) Origen, Comm. Jo. 13.116 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-116). ## Commentary on John 13.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-117 - Source: Preuschen 4:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says earlier worshipers erred by worshiping one who was not the Father, so all worshipers of the Creator went astray. ### Greek text πρὸς τούτοις τὸ »'Εν πνεύματι καὶ ἀληθείᾳ προσκυνεῖσθαι τὸν θεόν« διηγούμενος λέγει, ὅτι πρότεροι προσκυνηταὶ ἐν σαρκὶ καὶ πλάνῃ προσεκύνουν τῷ μὴ πατρί, ωστε κατʼ αὐτὸν πεπλανῆσθαι πάντας τοὺς προσκεκυνηκότας τῷ δημιουργῷ. ### English translation (Claude) Besides these, explaining “God is to be worshiped in spirit and truth,” he says that the former worshipers worshiped in flesh and error one who was not the Father; so that, according to him, all who have worshiped the Creator have gone astray. ### Scripture references - John 4:23: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.117 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-117). ## Commentary on John 13.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-118 - Source: Preuschen 4:243–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says they served the creation instead of Christ, the true Creator. Next lemma: the Father seeks such worshipers. ### Greek text καὶ ἐπιφέρει γε ὁ ‘Ηρακλέων ὅτι ἐλάτρευον τῇ κτίσει, καὶ οὐ τῷ κατʼ ἀλήθειαν κτίστῃ, ὅς ἐστιν Χριστός, εἴ γε »Πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν«. Καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτὸν. ### English translation (Claude) And Heracleon adds that they served the creation and not the true Creator, who is Christ, since “All things came to be through him, and without him nothing came to be.” [John 4:23:] “For the Father too seeks such as these to worship him.” ### Scripture references - John 1:3: quotation, high confidence - John 4:23: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotations are John 1:3 and the lemma John 4:23. ### Citation (SBL) Origen, Comm. Jo. 13.118 (Preuschen 4:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-118). ## Commentary on John 13.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-119 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father seeks worshipers through the Son, who cleanses and teaches them. ### Greek text Εἰ ζητεῖ ὁ πατήρ, διὰ τοῦ υἱοῦ ζητεῖ τοῦ ἐληλυθότος ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, οὕστινας καθαίρων καὶ παιδεύων τῷ λόγῳ καὶ τοῖς ὑγιέσι δόγμασιν κατασκευάζει ἀληθινοὺς προσκυνητάς. ### English translation (Claude) If the Father seeks, he seeks through the Son, who came to seek and save the lost, whom, cleansing and instructing them by the Word and sound doctrines, he makes true worshipers. ### Scripture references - Luke 19:10: allusion, high confidence ### Translation notes - The allusion is Luke 19:10. ### Citation (SBL) Origen, Comm. Jo. 13.119 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-119). ## Commentary on John 13.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-120 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: what is akin to the Father was lost in matter and is sought so that the Father may be worshiped by his own. ### Greek text ἀπολωλέναι δέ φησιν ὁ Ἡρακλέων ἐν τῇ βαθείᾳ ὕλῃ τῆς πλάνης τὸ οἰκεῖον τῷ πατρί, ὅπερ ζητεῖται, ἕνα ὁ πατὴρ ὑπὸ τῶν οἰκείων προσκυνῆται. ### English translation (Claude) Heracleon says that what is akin to the Father was lost in the deep matter of error, and it is sought so that the Father may be worshiped by those akin to him. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.120 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-120). ## Commentary on John 13.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-121 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen would accept this if it referred to the lost sheep and the prodigal son. ### Greek text εἰ μὲν οὖν ἑώρα τὸν περὶ τῆς ἀπωλείας τῶν προβάτων λόγον καὶ τοῦ ἀποπεσόντος τῶν τοῦ πατρὸς υἱοῦ, κἂν ἀπεδεξάμεθα αὐτοῦ τὴν διήγησιν. ### English translation (Claude) If, then, he had in view the account of the loss of the sheep and of the son who fell away from the Father's house, we would have accepted his explanation. ### Scripture references - Luke 15:4: allusion, high confidence - Luke 15:13: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusions are Luke 15:4–7 and 15:11–32. ### Citation (SBL) Origen, Comm. Jo. 13.121 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-121). ## Commentary on John 13.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-122 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Valentinians' myth of a lost spiritual nature is too vague to engage. Next lemma: “God is spirit.” ### Greek text ἐπεὶ δὲ μυθοποιοῦντες οἱ ἀπὸ τῆς γνώμης αὐτοῦ οὐκ οἶδʼ ὅ τί ποτε τρανῶς παριστᾶσιν περὶ τῆς άπολωλυίας πνευματικῆς φύσεως οὐδὲν σαφὲς διδάσκοντες· ἡμᾶς περὶ τῶν πρὸ τῆς ἀπωλείας αὐτῆς χρόνων ἢ αἰώνων (οὐδὲ γὰρ τρανοῦν ἑαυτῶν τὸν λόγον), διὰ τοῦτο αὐτοὺς ἑκόντες παραπεμψόμεθα, τοσοῦτον ἐπαπορήσαντες. Πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκύνεῖν. ### English translation (Claude) But since those of his opinion, making myths, set out nothing clearly, teaching nothing plain about the spiritual nature that was lost, nor about the times or ages before its loss (for they do not make their own account clear), we willingly pass them by, having raised only this much difficulty. [John 4:24:] “God is spirit, and those who worship him must worship in spirit and truth.” ### Scripture references - John 4:24: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The lemma is John 4:24. ### Citation (SBL) Origen, Comm. Jo. 13.122 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-122). ## Commentary on John 13.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-123 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers dispute whether God is bodily, incorporeal, or beyond being; what does Scripture say? ### Greek text Πολλῶν πολλὰ περὶ τοῦ θεοῦ ἀποφηναμένων καὶ τῆς οὐσίας αὐτοῦ, ὥστε τινὰς μὲν εἰρηκέναι καὶ αὐτὸν σωματικῆς φύσεως λεπτομεροῦς καὶ αἰθερώδους, τινὰς δὲ ἀσωμάτου, καὶ ἄλλης ὑπὲρ ἐκεῖνα οὐσίας πρεσβείᾳ καὶ δυνάμει, ἄξιον ἡμᾶς ἰδεῖν εἰ ἔχομεν ἀφορμὰς ἀπὸ τῶν θείων γραφῶν πρὸς τὸ εἰπεῖν τι περὶ οὐσίας θεοῦ. ### English translation (Claude) Since many have declared many things about God and his being, so that some have said that he too is of a bodily nature, fine-textured and ethereal, others that he is incorporeal, and others that he is beyond these in dignity and power of being, it is worth our seeing whether we have starting points from the divine Scriptures for saying something about the being of God. ### Extrabiblical texts - Plato, Resp. 509b (Plato (works)): allusion, medium confidence ### Translation notes - The views are those of the Stoics (fine bodily substance), Platonists (incorporeal), and those who place God beyond being (Plato, Republic 509b). ### Citation (SBL) Origen, Comm. Jo. 13.123 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-123). ## Commentary on John 13.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-124 - Source: Preuschen 4:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls God spirit, consuming fire, and light. ### Greek text ἐνθάδε μὲν οὖν λέγεται οἱονεὶ οὐσία εἶναι αὐτοῦ τὸ πνεῦμα· »Πνεῦμα γὰρ ὁ θεός«· φησίν· έν δὲ τῷ νόμῳ »πῦρ«· γέγραπται γὰρ »‘Ο θεὸς ἡμῶν πῦρ καταναλίσκον«· παρὰ δὲ τῷ Ἰωάννῃ »φῶς«· »Ό »θεός, γάρ φησι, φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«. ### English translation (Claude) Here, then, his being is said to be, as it were, spirit: “For God is spirit,” he says; but in the Law, “fire,” for it is written, “Our God is a consuming fire”; and in John, “light”: “God,” he says, “is light, and in him there is no darkness at all.” ### Scripture references - John 4:24: quotation, high confidence - Deut 4:24: quotation, high confidence - 1 John 1:5: quotation, high confidence ### Translation notes - The quotations are John 4:24, Deut 4:24 (cited in Heb 12:29), and 1 John 1:5. ### Citation (SBL) Origen, Comm. Jo. 13.124 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-124). ## Commentary on John 13.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-125 - Source: Preuschen 4:244–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, these texts would make God a body, with absurd consequences that those who hold it cannot answer. ### Greek text ἐὰν μὲν οὖν ἁπλούστερον τούτων ἀκούσωμεν, μηδὲν πέρα τῆς λέξεως περιεργαζόμενοι, ὥρα ἡμῖν λέγειν σῶμα εἶναι τὸν θεόν· τίνα δὲ ἡμᾶς διαδέχεται ἄτοπα τοῦτο λέγοντας οὐ τῶν πολλῶν ἐστιν εἰδέναι· ὀλίγοι γὰρ διειλήφασιν περὶ τῆς τῶν σωμάτων φύσεως, καὶ μάλιστα τῶν ὑπὸ λόγου καὶ προνοίας κατακοσμουμένων· καίτοι τὸ προνοοῦν τῆς αὐτῆς οὐσίας λέγοντες εἶναι τοῖς προνοουμένοις γενικῷ λόγῳ, τέλειον ἀλλʼ οἷον τὸ προνοούμενον. παρεδέξαντο δὲ τὰ ἀπαντῶντα τῷ λόγῳ αὐτῶν ἄτοπα οἱ θέλοντες εἶναι σῶμα τὸν θεόν, ἅτε μὴ δυνάμενοι ἀντιβλέπειν τοῖς ἐκ λόγου ἐναργῶς παρισταμένοις. ### English translation (Claude) If, then, we hear these words more simply, working out nothing beyond the letter, it is time for us to say that God is a body. What absurdities follow for us in saying this is not for the many to know; for few have examined the nature of bodies, and especially of those set in order by reason and providence. Yet they say that what exercises providence is of the same substance, in general terms, as what is provided for, perfect but of the same kind as what is provided for. Those who want God to be a body have accepted the absurdities that meet their argument, being unable to face what is clearly shown by reason. ### Translation notes - The view described is that of the Stoics. ### Citation (SBL) Origen, Comm. Jo. 13.125 (Preuschen 4:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-125). ## Commentary on John 13.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-126 - Source: Preuschen 4:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This excludes those who posit a fifth bodily element. ### Greek text ταῦτα δέ φημι καθʼ ὑπεξαίρεσιν τῶν πέμπτην λεγόντων εἶναι φύσιν σωμάτων παρὰ τὰ στοιχεῖα. ### English translation (Claude) I say this with the exception of those who say there is a fifth nature of bodies besides the elements. ### Extrabiblical texts - Aristotle (Aristotle (works)): allusion, medium confidence ### Translation notes - The fifth element (aether) is Aristotle's doctrine. ### Citation (SBL) Origen, Comm. Jo. 13.126 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-126). ## Commentary on John 13.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-127 - Source: Preuschen 4:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God were a material body, he would be changeable, since matter can take any quality. ### Greek text εἰ δὲ πᾶν σῶμα ὑλικὸν ἔχει φύσιν τῷ ἰδίῳ λόγῳ ἄποιον τυγχάνουσαν τρεπτὴν δὲ καὶ ἀλλοιωτὴν καὶ δι ὅλων μεταβλητὴν καὶ ποιότητας χωροῦσαν, ἃς ἐὰν βούληται αὐτῇ περιτιθέναι ὁ δημιουργός, ἀνάγκη καὶ τὸν θεὸν ὑλικὸν ὄντα τρεπτὸν εἶναι καὶ ἀλλοιωτὸν καὶ μεταβλητόν. ### English translation (Claude) But if every body has a material nature, without quality in its own definition, but changeable, alterable, and wholly transformable, and receiving whatever qualities the Creator wishes to put around it, then God too, being material, must be changeable, alterable, and transformable. ### Citation (SBL) Origen, Comm. Jo. 13.127 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-127). ## Commentary on John 13.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-128 - Source: Preuschen 4:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some even say God is a perishable body who never perishes only because nothing can destroy him. ### Greek text καὶ ἐκεῖνοι μὲν οὐκ αἰδοῦνται λέγειν ὅτι καὶ φθαρτός ἐστιν σῶμα ὤν, σῶμα δὲ πνευματικὸν καὶ αἰθερῶδες, μάλιστα κατὰ τὸ ἡγεμονικὸν αὐτοῦ· φθαρτὸν δὲ ὄντα μὴ φθείρεσθαι τῷ μὴ εἶναι τὸν φθείροντα αὐτὸν λέγουσιν. ### English translation (Claude) And they are not ashamed to say that he is also perishable, being a body, though a spiritual and ethereal body, especially in his ruling faculty; and they say that though perishable he does not perish, because there is nothing to destroy him. ### Translation notes - The view described is Stoic. ### Citation (SBL) Origen, Comm. Jo. 13.128 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-128). ## Commentary on John 13.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-129 - Source: Preuschen 4:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God were literally fire or breath, he would be perishable or changeable, which is absurd. ### Greek text ἡμεῖς δὲ διὰ τὸ μὴ ὁρᾶν τὰς ἀκολουθίας, ἐὰν σῶμα αὐτὸν > λέγοντες καὶ διὰ τὴν γραφὴν τοιοῦτόν τι σῶμα, πνεῦμα καὶ πῦρ καταναλίσκον καὶ φῶς, τὸ ἀναγκαίως ἑπόμενον τούτοις μὴ παραδεχόμενοι ἀσχημονήσομεν ὡς ἠλίθιοι καὶ παρὰ τὰ ἐναργῆ λέγοντες· πᾶν γὰρ πῦρ τροφῆς δεόμενον φθαρτόν ἐστιν, καὶ πᾶν πνεῦμα, εἰ ἁπλούστερον ἐκλαμβάνομεν τὸ πνεῦμα, σῶμα τυγχάνον ἐπιδέχεται ὅσον ἐπὶ τῇ ἑαυτοῦ φύσει τὴν εἰς τὸ παχύτερον μεταβολήν. ### English translation (Claude) But we, if, through not seeing the consequences, we call him a body, and because of Scripture such a body as spirit, consuming fire, and light, yet do not accept what necessarily follows from these, shall disgrace ourselves as fools who speak against what is evident. For all fire that needs fuel is perishable, and every spirit, if we take spirit more simply, being a body, admits by its own nature of change into something denser. ### Citation (SBL) Origen, Comm. Jo. 13.129 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-129). ## Commentary on John 13.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-130 - Source: Preuschen 4:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must either accept absurdities about God or interpret these words spiritually. ### Greek text ὥρα οὐν ἐν τούτοις ἤτοι τηροῦντας τὰς λέξεις τὰ τοσαῦτα ἄτοπα παραδέξασθαι καὶ δύσφημα περὶ τοῦ θεοῦ, ἢ ἐφοδεῦσαι, ὥσπερ καὶ ἐπὶ ἄλλων πλειόνων ποιοῦμεν, καὶ ἐξετάσαι τί δύναται δηλοῦσθαι ἀπὸ τοῦ λέγεσθαι πνεῦμα ἢ πῦρ ἢ φῶς εἶναι τὸν θεόν. ### English translation (Claude) It is time, then, in these matters either to keep to the words and accept such great absurdities and blasphemies about God, or to proceed, as we do in many other cases, and examine what can be meant by saying that God is spirit or fire or light. ### Citation (SBL) Origen, Comm. Jo. 13.130 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-130). ## Commentary on John 13.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-131 - Source: Preuschen 4:245–246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As we read God's bodily features figuratively, so we must read “spirit,” “fire,” and “light.” ### Greek text Καὶ πρῶτον λεκτέον, ὅτι ὥσπερ ὀφθαλμοὺς καὶ βλέφαρα καὶ ὠτα, χεῖράς τε καὶ βραχίονας καὶ πόδας εὑρίσκοντες γεγραμμένα τοῦ θεοῦ, ἔτι δὲ καὶ πτέρυγας, μεταλαμβάνομεν εἰς ἀλληγορίαν τὰ γεγραμμένα, καταφρονοῦντες τῶν μορφὴν ἀνθρώπων παραπλήσιον περιτιθέντων τῷ θεῷ καὶ εὐλόγως γε τοῦτο πράττομεν, οὕτως καὶ ἐπὶ τῶν εἰρημένων ὀνομάτων τὸ ἀκόλουθον ἡμῖν ποιητέον· καὶ δῆλόν γε ἀπὸ τοῦ φαινομένου ἡμῖν πρακτικωτέρου· »Φῶς γὰρ ἔστιν »ὁ θεός«, κατὰ τὸν Ἰωάννην, καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. ### English translation (Claude) And first we must say that, just as when we find eyes, eyelids, ears, hands, arms, feet, and even wings written of God, we transfer what is written to allegory, despising those who attribute to God a form like that of human beings, and we do this reasonably, so also with the names mentioned we must do what follows. And it is clear from what seems to us more practical: “For God is light,” according to John, “and there is no darkness in him at all.” ### Scripture references - 1 John 1:5: quotation, high confidence ### Translation notes - The quotation is 1 John 1:5. ### Citation (SBL) Origen, Comm. Jo. 13.131 (Preuschen 4:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-131). ## Commentary on John 13.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-132 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Light” is either bodily or spiritual, which Scripture calls invisible and the Greeks incorporeal. ### Greek text πῶς δὴ φῶς αὐτὸν νοητέον κατὰ τὸ δυνατὸν ἡμῖν συνετώτερον ἐπισκεψώμεθα· διχῶς γὰρ τὸ »φως« ὀνομάζεται, σωματικόν τε καὶ πνευματικόν, ὅπερ ἐστὶ νοητὸν καὶ ὡς μὲν αἱ γραφαὶ ἂν λέγοιεν ἀόρατον, ὡς δʼ ἂν Ἕλληνες ὀνομάσαιεν ἀσώματον. ### English translation (Claude) Let us consider, as far as we can, how he is to be understood more intelligently as light. For “light” is named in two ways, bodily and spiritual, which is intelligible, and as the Scriptures would say, invisible, and as the Greeks would name it, incorporeal. ### Citation (SBL) Origen, Comm. Jo. 13.132 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-132). ## Commentary on John 13.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-133 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examples: Israel's light in Egypt (bodily) and Hosea's “light of knowledge” (spiritual). ### Greek text καὶ τοῦ γε σωματικοῦ παράδειγμα ὁμολογούμενον τοῖς τὴν ἱστορίαν παραδεχομένοις τὸ »Πᾶσιν δὲ τοῖς υἱοῖς Ἰσραὴλ ἠν φῶς ἐν πᾶσιν οἷς κατε-- »γίνοντο«· τοῦ δὲ νοητοῦ καὶ πνευματικοῦ ἔν τινι τῶν δώδεκα· »Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς, »φωτίσατε ἐαυτοῖς φῶς γνώσεως«. ### English translation (Claude) An example of the bodily, admitted by those who accept the history, is “But all the sons of Israel had light in all their dwellings”; and of the intelligible and spiritual, in one of the Twelve: “Sow for yourselves unto righteousness, gather in to the fruit of life, light for yourselves the light of knowledge.” ### Scripture references - Exod 10:23: quotation, high confidence - Hos 10:12: quotation, high confidence ### Translation notes - The quotations are Exod 10:23 and Hos 10:12 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.133 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-133). ## Commentary on John 13.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-134 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Darkness too is bodily (night) or spiritual (the darkness of those without Christ). ### Greek text ὁμοίως δὲ καὶ τὸ »σκότος« κατʼ ἀναλογίαν Μῶς λεχθήσεται. καὶ τοῦ μὲν κοινότερον λεγομένου παράδειγμα· »Καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος »ἐκάλεσεν νύκτα«· τοῦ δὲ νοητοῦ· »‘Ο λαὸς ὁ καθήμενος ἐν σκότει * * »καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν «. ### English translation (Claude) Likewise “darkness” also will be spoken of by analogy with light. An example of the more common usage: “And God called the light day, and the darkness he called night”; and of the intelligible: “The people sitting in darkness … and the shadow of death, a light has dawned.” ### Scripture references - Gen 1:5: quotation, high confidence - Matt 4:16: quotation, high confidence - Isa 9:2: allusion, high confidence ### Translation notes - A word after "by analogy" is garbled in the digital text; "with light" follows the sense. The quotations are Gen 1:5 and Matt 4:16 (Isa 9:2). ### Citation (SBL) Origen, Comm. Jo. 13.134 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-134). ## Commentary on John 13.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-135 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does God as light illumine bodily eyes or the eyes of the mind? ### Greek text Τούτων οὕτως ἐχόντων ἄξιον ἰδεῖν, τί ἁρμόζει νοεῖν ἡμᾶς περὶ θεοῦ λεγομένου φῶς, ἐν ᾡ οὐδεμία ἐστὶν σκοτία. ἀρα γὰρ x003E; σωματικοὺς ὀφθαλμοὺς ὁ θεὸς φωτίζων φῶς ἐστιν ἢ τοὺς νοητούς, περὶ ὡν καὶ ὁ προφήτης φησί· »Φώτισον τοὺς ὀφθαλμούς »μου, μήποτε ὑπνώσω εἰς θάνατον;« ### English translation (Claude) This being so, it is worth seeing what it befits us to understand about God, who is called light, in whom there is no darkness. Is God light as illuminating bodily eyes, or the intelligible ones, about which the prophet also says, “Enlighten my eyes, lest I sleep in death”? ### Scripture references - 1 John 1:5: allusion, high confidence - Ps 13:3 (12:4 LXX): quotation, high confidence ### Translation notes - An encoding error obscures a word. The quotation is Ps 13:3 (12:4 LXX); the allusion is 1 John 1:5. ### Citation (SBL) Origen, Comm. Jo. 13.135 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-135). ## Commentary on John 13.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-136 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, as light, illumines the minds of the worthy, not bodily eyes like the sun. ### Greek text νομίζω δὲ προφανὲς παντί τῳ εἶναι ὅτι οὐκ ἂν τὸ τοῦ ἡλίου ἔργον ποιεῖν λέγοιμεν τὸν θεόν, ἑτέρῳ παραχωροῦντα φωτίζειν τοὺς ὀφθαλμοὺς τῶν μὴ ὑπνωσομένων εἰς θάνατον· οὐκοῦν φωτίζει ὁ θεὸς τὸν νοῦν ὡν κρίνει ἀξίους εῑναι τοῦ οἰκείου φωτισμοῦ. ### English translation (Claude) I think it is evident to everyone that we would not say God does the work of the sun, leaving to another the enlightening of the eyes of those who will not sleep in death. Therefore God enlightens the mind of those he judges worthy of his own illumination. ### Citation (SBL) Origen, Comm. Jo. 13.136 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-136). ## Commentary on John 13.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-137 - Source: Preuschen 4:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God as light is intelligible and incorporeal; so too as consuming fire, which burns wood, hay, and stubble. ### Greek text εἰ δὲ νοῦς ἐστιν φωτιστικὸς κατὰ τὸ λεγόμενον· Κύριος φωτισμός μου«· ἀνάγκη αὐτὸν νοητὸν τυγχάνοντα καὶ ἀόρατον καὶ ἀσώματον τούτου ἡμᾶς αὐτὸν ὑπολαμβάνειν φῶς * * * μήποτε καὶ πῦρ καταναλίσκοντῶμεν * * δμεν * * * σωματικο * * ἀναλωτικὸν εἶναι δοκεῖ, οἷον ξύλων καὶ χόρτου καὶ καλάμης· ### English translation (Claude) And if he is a mind that gives light, according to the saying, “The Lord is my illumination,” we must necessarily understand him, being intelligible, invisible, and incorporeal, as light of this kind … perhaps also as consuming fire … bodily … seems to be consuming, such as of wood, hay, and stubble; ### Scripture references - Ps 27:1 (26:1 LXX): quotation, high confidence - 1 Cor 3:12: allusion, high confidence ### Translation notes - The digital text has several gaps here, marked "…". The quotation is Ps 27:1 (26:1 LXX); the allusion is 1 Cor 3:12. ### Citation (SBL) Origen, Comm. Jo. 13.137 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-137). ## Commentary on John 13.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-138 - Source: Preuschen 4:246–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God as consuming fire burns up the wood, hay, and stubble of sin in the soul, causing spiritual pain. ### Greek text εἰ δὲ * * * ξύλα καὶ χόρτον καλάμη, μήποτε τὸ ἀναλωτικὸν τῆς τοιαύτης ὕλης πῦρ ὁ θεός ἐστιν ἡμῶν, πῦρ λεγόμενος εἶναι καταναλίσκον· καὶ πρέπον γε τῷ κυρίῳ ἐστὶν τὸ ἀναλίσκειν τὰ τοιαῦτα καὶ ἐξαφανίζειν τὰ χείρονα, οὗ γινομένου ἀλγηδόνας οἶμαι καὶ Πόνους γίνεσθαι, οὐκ ἀπό τινος σωματικῆς ἐπαφῆς, περὶ τὰ ἡγεμονικά, ἔνθα συνέστη ἡ τοῦ καταναλίσκεσθαι ἀξία οἰκοδομή. ### English translation (Claude) and if … wood and hay, stubble, perhaps God is the fire that consumes such matter, being called a consuming fire. And it befits the Lord to consume such things and to destroy what is worse; and when this happens, I think, pains and toils arise, not from any bodily contact, in the ruling faculties, where the structure worthy of being consumed has been built. ### Scripture references - 1 Cor 3:12–15: allusion, high confidence - Deut 4:24: allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The allusions are 1 Cor 3:12–15 and Deut 4:24. ### Citation (SBL) Origen, Comm. Jo. 13.138 (Preuschen 4:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-138). ## Commentary on John 13.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-139 - Source: Preuschen 4:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is called light and consuming fire by transferring these bodily terms to spiritual realities. ### Greek text Φῶς οὖν ὀνομάζεται ὁ θεὸς ἀπὸ τοῦ σωματικοῦ φωτὸς μεταληφθεὶς εἰς ἀόρατον καὶ ἀσώματον φῶς, διὰ τὴν ἐν τῷ φωτίζειν νοητοὺς ὀφθαλμοὺς δύναμιν οὕτω λεγόμενος· πῦρ τε προσαγορεύεται καταναλίσκον, ἀπὸ τοῦ σωματικοῦ πυρὸς καὶ καταναλωτικοῦ τῆς τοιᾶσδε ὕλης νοούμενος. ### English translation (Claude) God, then, is named light, the term being transferred from bodily light to invisible and incorporeal light, so called because of his power to enlighten intelligible eyes; and he is called consuming fire, being understood from bodily fire that consumes such matter. ### Citation (SBL) Origen, Comm. Jo. 13.139 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-139). ## Commentary on John 13.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-140 - Source: Preuschen 4:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is called spirit because he gives true, divine life, as breath gives bodily life; the letter kills by separating the soul from God. ### Greek text τοιοῦτόν τί μοι φαίνεται καὶ περὶ τὸ Πνεῦμα ὁ θεός‘· ἐπεὶ γὰρ εἰς τὴν μέσην καὶ κοινότερον καλουμένην ζωὴν σπῶντος τοῦ περὶ ἡμᾶς πνεύματος τὴν καλουμένην σωματικώτερον πνοὴν ζωῆς, ζωοποιούμεθα ἀπὸ τοῦ πνεύματος, ὑπολαμβάνω ἀπʼ ἐκείνου εἰλῆφθαι τὸ πνεῦμα λέγεσθαι τὸν θεὸν πρὸς τὴν ἀληθινὴν ζωὴν ἡμᾶς ἄγοντα· τὸ πνεῦμα γὰρ κατὰ τὴν γραφὴν λέγεται ζωοποιεῖν, φανερὸν ὅτι ζωοποίησιν οὐ τὴν μέσην ἀλλὰ τὴν θειοτέραν· καὶ γὰρ τὸ γράμμα ἀποκτέννει καὶ ἐμποιεῖ θάνατον, οὐ τὸν κατὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος, ἀλλὰ τὸν κατὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ θεοῦ, καὶ τοῦ κυρίου † αὐτοῦ, καὶ τοῦ ὰγίου πνεύματος. ### English translation (Claude) Something like this seems to me true also of “God is spirit.” For since we are made alive by the spirit (breath), our surrounding spirit drawing into the middle and more commonly so-called life what is more bodily called the breath of life, I suppose that God is called spirit from this, as leading us to the true life. For the Spirit, according to Scripture, is said to give life, clearly not the middle life but the more divine. For the letter kills and produces death, not that by separation of the soul from the body, but that by separation of the soul from God, and from his Lord …, and from the Holy Spirit. ### Scripture references - John 4:24: quotation, high confidence - Gen 2:7: allusion, medium confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - The text is corrupt at the dagger. "Spirit" and "breath" both render πνεῦμα. The allusions are Gen 2:7 and 2 Cor 3:6. ### Citation (SBL) Origen, Comm. Jo. 13.140 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-140). ## Commentary on John 13.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-141 - Source: Preuschen 4:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without God's Spirit one becomes earthly; receiving it, one is created anew. ### Greek text Μήποτε δὲ καὶ τὸ »'Αντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ »ἐκλείψουσιν« καὶ »Ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς«· βέλτιον ἐκληψόμεθα ἀπὸ <τούτου> τοῦ πνεύματος, εἰ ὑπολαμβάνοιμεν ὁτι ὁ στερισκόμενος τοῦ θείου πνεύματος χοϊκὸς γίνεται, ἐπιτήδειον δὲ ἑαυτὸν ποιήσας πρὸς παραδοχὴν αὐτοῦ καὶ λαβὼν αὐτὸ ἀνακτισθήσεται καὶ x003E; ### English translation (Claude) And perhaps we shall understand better from this spirit both “You will take away their spirit, and they will fail” and “You will send forth your spirit, and they will be created, and you will renew the face of the earth,” if we suppose that one deprived of the divine Spirit becomes earthly, but one who has made himself fit to receive it and has received it will be created anew and ### Scripture references - Ps 104:29–30 (103:29-Ps LXX): quotation, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement; an encoding error obscures a word at the end. The quotations are Ps 104:29–30 (103:29–30 LXX). ### Citation (SBL) Origen, Comm. Jo. 13.141 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-141). ## Commentary on John 13.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-142 - Source: Preuschen 4:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis's breath of life too should be understood spiritually. ### Greek text σωθήσεται. τοιοῦτον δʼ ἂν εἴη καὶ εἰ »ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν »ζῶσαν«, ὥστε καὶ τὸ ἐμφύσημα καὶ τὴν πνοὴν τῆς ζωῆς καὶ τὴν ζωὴν τῆς ψυχῆς πνευματικῶς ἀκούειν ἡμᾶς. ### English translation (Claude) saved. Such too would be the meaning of “he breathed into his face the breath of life, and the man became a living soul,” so that we hear the inbreathing, the breath of life, and the life of the soul spiritually. ### Scripture references - Gen 2:7: quotation, high confidence ### Translation notes - The quotation is Gen 2:7. ### Citation (SBL) Origen, Comm. Jo. 13.142 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-142). ## Commentary on John 13.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-143 - Source: Preuschen 4:247–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's Spirit dwells in the souls of the holy, as the promise says. ### Greek text ἐπεὶ δὲ ἡ προειρημένη δύναμις οἱονεὶ οἰκητήριον ἐπιτήδειον εὑροῦσα τὴν τοῦ ἁγίου ψυχὴν ἐπιδίδωσιν ἑαυτὴν τῇ ἐν αὐτῇ, ἕνʼ οὕτως εἴπω, μονῇ, γεγράφθαι νομιστέον τὸ »'Ενοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω ἐν αὐτοῖς, καὶ »ἔσομαι αὐτοῖς θεός, καὶ αὐτοὶ ἔσονταί μου λαός‘. ### English translation (Claude) And since the power mentioned, as it were, finding the soul of the holy person a fit dwelling, gives itself to its abiding there, so to speak, we must think that “I will dwell in them and walk among them, and I will be their God, and they shall be my people” was written. ### Scripture references - 2 Cor 6:16: quotation, high confidence - Lev 26:12: allusion, high confidence ### Translation notes - The quotation is 2 Cor 6:16 (Lev 26:12). ### Citation (SBL) Origen, Comm. Jo. 13.143 (Preuschen 4:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-143). ## Commentary on John 13.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-144 - Source: Preuschen 4:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We need trained spiritual senses to understand how God is light, fire, and spirit. ### Greek text πλείονος μέντοι γε συγγυμνασίας δεόμεθα εἰς τὸ τελειωθέντας ἡμᾶς καὶ κατὰ τὰ λεγόμενα παρὰ τῷ ἀποστόλῶ αἰσθητήρια γεγυμνασμένα ἔχοντας διακριτικοὺς γενέσθαι ἀγαθῶν τε καὶ κακῶν, ἀληθῶν τε καὶ ψευδῶν, καὶ θεωρητικοὺς νοητῶν, ἕνα δυνηθῶμεν ἐπιμελέστερον καὶ θεοπρεπέστερον κατὰ τὸ ἐνδεχόμενον ἀνθρωπίνῃ φύσει νοῆσαι πῶς ἐστιν ὁ θεὸς φῶς καὶ πῦρ καὶ πνεῦμα. ### English translation (Claude) We need, however, more training, so that, perfected and having, as the apostle says, senses trained, we may become able to distinguish good and evil, true and false, and to contemplate intelligible things, so that we may understand more carefully and in a way more worthy of God, as far as human nature allows, how God is light and fire and spirit. ### Scripture references - Heb 5:14: allusion, high confidence ### Translation notes - The allusion is Heb 5:14. ### Citation (SBL) Origen, Comm. Jo. 13.144 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-144). ## Commentary on John 13.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-145 - Source: Preuschen 4:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elijah's vision (the Lord not in wind, earthquake, or fire but in a gentle breeze) also bears on how God is spirit and fire. ### Greek text καὶ ἐν τῇ τρίτῃ δὲ τῶν Βασιλειῶν τὸ γενόμενον πνεῦμα κυρίου πρὸς Ἠλίαν τοιάδε τινὰ ὑποβάλλει περὶ θεοῦ· »Εἶπεν γάρ· Ἐξελεύσῃ αὔριον καὶ στήσῃ ἔναντι κυρίου ἐν τῷ ὄρει· ἰδοὺ παρελεύσεται κύριος καὶ πνεῦμα μέγα »κραταιὸν διαλῦον ὄρη καὶ συντρῖβον πέτρας ἐνώπιον κυρίου, οὐκ »ἐν τῷ πνεύματι κύριος‘ (ἐν δὲ ἄλλοις εὕρομεν· »ἐν τῷ »κυρίου«·) »μετὰ τὸ πνεῦμα συνσεισμός, οὐκ ἐν τῷ συνσεισμῷ κύριος· »καὶ μετὰ τὸν συνσεισμὸν πῦρ, οὐκ ἐν τῷ πυρὶ κύριος· καὶ μετὰ τὸ »πῦρ φωνὴ αὔρας λεπτῆς«· καὶ τάχα γε ἐν ὅσοις δεήσει γίνεσθαι πῦρ τῆς καταλήψεως τοῦ κυρίου δηλοῦται διὰ τούτων, ἅπερ οὐ τοῦ παρόντος ἂν εἴη καιροῦ διηγήσασθαι. ### English translation (Claude) And in the third book of Kingdoms, the spirit of the Lord that came to Elijah suggests things like these about God: “For he said, You shall go out tomorrow and stand before the Lord on the mountain; behold, the Lord will pass by, and a great and strong wind (spirit) splitting mountains and shattering rocks before the Lord; the Lord was not in the wind” (in other copies we found “in the Lord's”); “after the wind an earthquake, the Lord was not in the earthquake; and after the earthquake a fire, the Lord was not in the fire; and after the fire a sound of a gentle breeze.” And perhaps it is shown by these in how many things there must be a fire of the comprehension of the Lord, which it would not be the present occasion to explain. ### Scripture references - 1 Kgs 19:11–12: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 19:11–12 (3 Kgdms LXX). ### Citation (SBL) Origen, Comm. Jo. 13.145 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-145). ## Commentary on John 13.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-146 - Source: Preuschen 4:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Son reveals the Father; through him we learn to worship in Spirit and truth, like the angels led by Christ, high priest after Melchizedek. ### Greek text τίνα δὲ ἔπρεπεν λέγειν ἡμῖν περὶ τοῦ θεοῦ ὅστις ἐστίν, ἢ τὸν υἱόν; »Οὐδεὶς γὰρ ἔγνω τὸν πατέρα »εἰ μὴ ὁ υἱός«, ἕνα καὶ ἡμεῖς ἀποκαλύπτοντος τοῦ υἱοῦ γνῶμεν πῶς πνεῦμά ἐστιν ὁ θεός, καὶ φιλοτιμησώμεθα ἐν πνεύματι τῷ ζωοποιοῦντι καὶ μὴ γράμματι τῷ ἀποκτέννοντι προσκυνεῖν τὸν θεόν, καὶ ἐν ἀληθείᾳ σέβειν αὐτὸν καὶ μηκέτι τύποις μηδὲ σκιαῖς καὶ ὑποδείγμασιν, ὥσπερ οὐδὲ οἱ ἄγγελοι ὑποδείγμασι καὶ σκιᾷ τῶν ἐπουρανίων λατρεύουσιν τῷ θεῷ, ἀλλὰ τοῖς νοητοῖς καὶ ἐπουρανίοις, τὸν κατὰ τὴν τάξιν τοῦ Μελχισεδὲκ ἀρχιερέα ὁδηγὸν ἔχοντες τῆς ὑπὲρ τῶν δεομένων σωτηρίας λατρείας καὶ μυστικῆς καὶ ἀπορρήτου θεωρίας. ### English translation (Claude) And who should tell us about God, what he is, but the Son? “For no one has known the Father except the Son,” so that we too, the Son revealing him, may know how God is spirit, and may strive to worship God in the Spirit who gives life and not in the letter that kills, and to revere him in truth and no longer in types, shadows, and copies; just as the angels too do not serve God in copies and shadow of heavenly things, but in intelligible and heavenly things, having as guide the high priest after the order of Melchizedek in the worship for the salvation of those in need and in mystical and secret contemplation. ### Scripture references - Matt 11:27: quotation, high confidence - 2 Cor 3:6: allusion, high confidence - Heb 8:5: allusion, high confidence - Heb 6:20: allusion, high confidence ### Translation notes - The quotations and allusions are Matt 11:27, 2 Cor 3:6, Heb 8:5, and Heb 6:20. ### Citation (SBL) Origen, Comm. Jo. 13.146 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-146). ## Commentary on John 13.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-147 - Source: Preuschen 4:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: “God is spirit” means his nature is pure and invisible. ### Greek text Εἰς μέντοι γε τὸ »Πνεῦμα ὁ θεός‘ Ἡρακλέων φησίν· ἄχραντος γὰρ καὶ καθαρὰ καὶ ἀόρατος ἡ θεία φύσις αὐτοῦ. ### English translation (Claude) On “God is spirit,” however, Heracleon says: “For his divine nature is undefiled, pure, and invisible.” ### Scripture references - John 4:24: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:24. ### Citation (SBL) Origen, Comm. Jo. 13.147 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-147). ## Commentary on John 13.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-148 - Source: Preuschen 4:248–249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says true worshipers, being of the same nature as the Father, are spirit and worship spiritually. ### Greek text οὐκ οἶδα δὲ εἰ ἐδίδαξεν ἡμᾶς ταῦτα ἐπειπὼν πῶς ὁ θεὸς πνεῦμά ἐστιν· τὸ δὲ »τοὺς προσκυνοῦντας έν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν« σαφηνίζειν νομίζων φησίν· ἀξίως τοῦ προσκυνουμένου πνευματικῶς, οὐ σαρ- κικῶς· καὶ αὐτοὶ τῆς αὐτῆς φύσεως ὄντες πατρὶ πνεῦμά εἰσιν, οἵτινες κατὰ ἀλήθειαν καὶ οὐ κατὰ πλάνην προσκυνοῦσιν, καθὰ καὶ ὁ ἀπόστολος διδάσκει λέγων λογικὴν λατρείαν τὴν τοιαύτην θεοσέβειαν. ### English translation (Claude) I do not know whether by saying this he taught us how God is spirit. And thinking he clarifies “Those who worship him must worship in spirit and truth,” he says: “Worthily of the one worshiped, spiritually, not fleshly; for they too, being of the same nature as the Father, are spirit, who worship in truth and not in error, as the apostle too teaches, calling such godliness rational worship.” ### Scripture references - John 4:24: quotation, high confidence - Rom 12:1: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:24; the allusion is Rom 12:1. ### Citation (SBL) Origen, Comm. Jo. 13.148 (Preuschen 4:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-148). ## Commentary on John 13.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-149 - Source: Preuschen 4:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is impious to call worshipers “of the same substance” as the unbegotten God, especially when Heracleon says one of them fell into immorality. ### Greek text ἐπιστήσωμεν δὲ εἰ μὴ σφόδρα ἐστὶν ἀσεβὲς ὁμοουσίους τῇ ἀγεννήτῳ φύσει καὶ παμμακαρίᾳ λέγειν εἶναι τοὺς προσκυνοῦντας ἐν πνεύματι τῷ θεῷ, οὓς πρὸ βραχέος εἶπεν αὐτὸς ὁ ‘Ηρακλέων ἐκπεπτωκότας, τὴν Σαμαρεῖτιν λέγων πνευματικῆς φύσεως οὖσαν ἐκπεπορνευκέναι. ### English translation (Claude) Let us consider whether it is not exceedingly impious to say that those who worship God in spirit are of the same substance (homoousios) as the unbegotten and all-blessed nature, the very people whom Heracleon himself said a little earlier had fallen, saying that the Samaritan woman, being of spiritual nature, had committed sexual immorality. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - "Of the same substance" renders ὁμοουσίους, used here of the Valentinian claim, a century before Nicaea. ### Citation (SBL) Origen, Comm. Jo. 13.149 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-149). ## Commentary on John 13.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-150 - Source: Preuschen 4:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If a nature of God's substance could sin, their doctrine implies blasphemies about God himself. ### Greek text ἀλλʼ οὐχ ὁρῶσιν * * ὅτι παντὸς * * *, καὶ τῶν αὐτῶν δεκτικόν· εἰ δὲ ἐδέξατο τὸ πορνεῦσαι ἡ πνευματικὴ φύσις, ὁμοούσιος οὖσα * * * ἀνόσια καὶ ἄθεα καὶ ἀσεβῆ ἀκολουθεῖ τῷ λόγῳ τῷ κατʼ αὐτοὺς περὶ θεοῦ οὐδὲ φαντασιωθῆναι ἀκίνδυνόν ἐστιν. ### English translation (Claude) But they do not see … that [the substance] of all … is also capable of the same things. And if the spiritual nature admitted of committing sexual immorality, being of the same substance …, unholy, godless, and impious consequences follow from their account about God, which it is not safe even to imagine. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The digital text has several gaps here, marked "…". ### Citation (SBL) Origen, Comm. Jo. 13.150 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-150). ## Commentary on John 13.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-151 - Source: Preuschen 4:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ and the Holy Spirit surpass all created things beyond comparison, yet the Father surpasses them as much or more, as Jesus said, “The Father is greater than I.” ### Greek text Ἀλλʼ ἡμεῖς πειθόμενοι τῷ σωτῆρι λέγοντι· »Ὁ πατὴρ ὁ πέμψας με μείζων μου ἐστίν‘ καὶ διὰ τοῦτο μὴ ἐνεγκόντι μηδὲ τὴν »ἀγαθὸς« προσηγορίαν τὴν κυρίαν καὶ ἀληθῆ καὶ τελείαν παραδέξασθαι αὐτῷ προσφερομένην, ἀλλὰ ἀναφέροντι αὐτὴν εὐχαρίστως τῷ πατρὶ ἐπιτιμήσεως πρὸς τὸν βουλόμενον ὑπερδοξάζειν τὸν υἱόν, πάντων μὲν τῶν γενητῶν ὑπερέχειν οὐ συγκρίσει ἀλλʼ ὑπερβαλλούσῃ ὑπεροχῇ φαμὲν τὸν σωτῆρα καὶ τὸ πνεῦμα τὸ ἅγιον, ὑπερεχόμενον τοσοῦτον ἢ καὶ πλέον ὑπὸ τοῦ πατρός, ὅσῳ ὑπερέχει αὐτὸς καὶ τὸ ἅγιον πνεῦμα τῶν λοιπῶν, οὐ τῶν τυχόντων ὄντων· ὅση γὰρ δοξολογία τοῦ ὑπερέχοντος θρόνων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι, πρὸς τούτοις καὶ ἁγίων ἀγγέλων καὶ πνευμάτων καὶ ψυχῶν δικαίων, τί δεῖ καὶ λέγειν; ### English translation (Claude) But we, obeying the Savior who says, “The Father who sent me is greater than I,” and who for this reason did not allow himself to receive even the title “good” in its proper, true, and perfect sense when it was offered to him, but referred it gratefully to the Father, with a rebuke to one who wished to glorify the Son excessively, say that the Savior and the Holy Spirit surpass all things that have come to be, not by comparison but by a transcendent superiority, while he himself is surpassed by the Father as much as, or even more than, he and the Holy Spirit surpass the rest, who are no ordinary beings. For how great is the glory of one who surpasses thrones, dominions, rulers, authorities, and every name that is named not only in this age but also in the age to come, and besides these holy angels, spirits, and souls of the righteous, what need is there even to say? ### Scripture references - John 14:28: quotation, high confidence - Mark 10:17–18: allusion, high confidence - Col 1:16: allusion, high confidence - Eph 1:21: allusion, high confidence ### Translation notes - This is one of Origen's most subordinationist statements about the Trinity, written before the fourth-century controversies. The quotation is John 14:28; the allusions are Mark 10:17–18, Col 1:16, and Eph 1:21. ### Citation (SBL) Origen, Comm. Jo. 13.151 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-151). ## Commentary on John 13.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-152 - Source: Preuschen 4:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though the Son surpasses all beings, he is not comparable with the Father. ### Greek text ἀλλʼ ὅμως τῶν τοσούτων καὶ τηλικούτων ὑπερέχων οὐσίᾳ καὶ πρεσβείᾳ καὶ δυνάμει καὶ θειότητι (ἔμψυχος γάρ ἐστι λόγος), καὶ σοφίᾳ, οὐ συγκρίνεται κατʼ οὐδὲν πατρί. ### English translation (Claude) But nevertheless, surpassing such and so great beings in being, dignity, power, divinity (for he is living Word), and wisdom, he is in no way comparable with the Father. ### Citation (SBL) Origen, Comm. Jo. 13.152 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-152). ## Commentary on John 13.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-153 - Source: Preuschen 4:249–250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the image, radiance, and mirror of the Father's goodness, glory, and power, through whom we see God. Next lemma: John 4:25. ### Greek text εἰκὼν τῆς ἐστιν τῆς ἀγαθότητος αὐτοῦ καὶ ἀπαύγασμα οὐ τοῦ θεοῦ ἀλλὰ τῆς δόξης αὐτοῦ καὶ τοῦ άϊδίου φωτὸς αὐτοῦ, καὶ ἀτμὶς οὐ τοῦ πατρὸς ἀλλὰ τῆς δυνάμεως αὐτοῦ, καὶ ἀπόρροια εἰλικρινὴς τῆς παντοκρατορικῆς δόξης αὐτοῦ, καὶ ἔσοπτρον ἀκηλίδωτον τῆς ἐνεργείας αὐτοῦ, διʼ οὗ ἐσόπτρου Παῦλος καὶ Πέτρος καὶ οἱ παραπλήσιοι αὐτοῖς βλέπουσι τὸν θεόν, λέγοντος· »Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με«. Λέγει αὐτῷ ἡ γυνή· Οἶδα ὅτι Μεσσίας ἔρχεται ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. ### English translation (Claude) He is the image of his goodness and the radiance not of God but of his glory and of his eternal light, and a breath not of the Father but of his power, and a pure emanation of his almighty glory, and an unspotted mirror of his working, through which mirror Paul and Peter and those like them see God, since he says, “He who has seen me has seen the Father who sent me.” [John 4:25:] “The woman says to him, I know that Messiah is coming, who is called Christ; when he comes, he will declare all things to us.” ### Scripture references - Heb 1:3: allusion, high confidence - John 14:9: quotation, high confidence - John 12:45: allusion, high confidence - John 4:25: quotation, high confidence ### Extrabiblical texts - Wis 7:25-26 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The phrases come from Wis 7:25–26 and Heb 1:3; the quotation is John 14:9 with 12:45; the lemma is John 4:25. The digital text repeats τῆς where a small connective is lost. Origen continues 13.151–152: the Son images the Father's attributes (goodness, glory, power, working) rather than being called the image of the Father simply. ### Citation (SBL) Origen, Comm. Jo. 13.153 (Preuschen 4:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-153). ## Commentary on John 13.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-154 - Source: Preuschen 4:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Samaritans, accepting only the Pentateuch, would expect the Messiah from texts like Jacob's blessing of Judah. ### Greek text Ἄξιον ἰδεῖν πῶς ἡ Σαμαρεῖτις, πλεῖον τῆς Πεντατεύχου Μωσέως μηδὲν προσιεμένη, τὴν παρουσίαν Χριστοῦ ὡς ἀπὸ τοῦ νόμου μόνου κηρυσσομένην προσδοκᾷ. καὶ εἰκός γε ἐκ τῆς εὐλογίας τοῦ Ἰακὼβ τῆς πρὸς τὸν Ἰούδαν ἐλπίζειν αὐτοὺς ἔσεσθαι καὶ τὴν ἐπιδημίαν λέγοντος· »Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἱ χεῖρές σου »ἐπὶ νώτου τῶν ἐχθρῶν σου· προσκυνήσουσίν σοι υἱοὶ τοῦ πατρός »σου·« καὶ μετʼ »Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος »ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς »προσδοκία ἐθνῶν«. ### English translation (Claude) It is worth seeing how the Samaritan woman, accepting nothing beyond the Pentateuch of Moses, expects the coming of Christ as proclaimed by the law alone. And they likely hope for his sojourn from Jacob's blessing of Judah, which says, “Judah, may your brothers praise you; your hands are on the back of your enemies; your father's sons shall bow down to you”; and after a little, “A ruler shall not fail from Judah, nor a leader from his thighs, until the things stored up for him come, and he is the expectation of the nations.” ### Scripture references - Gen 49:8: quotation, high confidence - Gen 49:10: quotation, high confidence ### Translation notes - The quotations are Gen 49:8 and 49:10 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.154 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-154). ## Commentary on John 13.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-155 - Source: Preuschen 4:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They may also hope from Balaam's prophecies. ### Greek text εἰκὸς δὲ καὶ ἐκ τῶν προφητειῶν τοῦ Βαλαὰμ τὸ αὐτὸ αὐτοὺς ἐλπίζειν, τῆς τε »Ἐξελεύσεται ἄνθρωπος ἐκ τοῦ »σπέρματος αὐτοῦ καὶ κυριεύσει ἐθνῶν πολλῶν, καὶ ὑψωθήσεται ἡ »Γὼγ βασιλεία, καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ. ### English translation (Claude) It is likely too that they hope for the same from the prophecies of Balaam: “A man shall come out of his seed and shall rule many nations, and the kingdom of Gog shall be exalted, and his kingdom shall be increased. ### Scripture references - Num 24:7: quotation, high confidence ### Translation notes - The quotation is Num 24:7 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.155 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-155). ## Commentary on John 13.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-156 - Source: Preuschen 4:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Balaam's oracle continues with the strength of the one God led out of Egypt. ### Greek text θεὸς ὡδήγησεν »αὐτὸς ἐξ Αἰγύπτου, ὡς δόξα μονοκέρωτος αὐτῷ· ἔδεται ἔθνη »ἐχθρῶν αὐτοῦ καὶ τὰ πάχη αὐτῶν ἐκμυελεῖ, καὶ ταῖς βολίσιν »αὐτοῦ κατατοξεύσει ἐχθρόν· καὶ κατακλιθεὶς ἀνεπαύσατο ὡς λέων »καὶ ὡς σκύμνος· τίς ἀναστήσει αὐτόν; οἱ εὐλογοῦντές σε εὐλό- »γηνται, καὶ οἱ καταρώμ·ενοί σε κεκατήρανται«. ### English translation (Claude) God led him out of Egypt; he has as it were the glory of the unicorn; he shall devour the nations of his enemies, and drain their marrow, and with his arrows shoot down the enemy. He lay down and rested like a lion and like a lion's whelp; who shall rouse him? Those who bless you are blessed, and those who curse you are cursed.” ### Scripture references - Num 24:8–9: quotation, high confidence ### Translation notes - The quotation is Num 24:8–9 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.156 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-156). ## Commentary on John 13.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-157 - Source: Preuschen 4:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Balaam foretells a star from Jacob and a man from Israel. ### Greek text καὶ ἐν τοῖς ἑξῆς δέ φησιν αὐτὸς Βαλαάμ· »Δείξω αὐτοῖς, καὶ οὐχὶ νῦν· μακαρίζω, »καὶ οὐκ ἐγγίζει. ἀνατελεῖ ἄστρον ἐξ Ἰακώβ, καὶ ἀναστήσεται ἄν- θρωπος ἐξ Ἰσραήλ, καὶ θραύσει τοὺς ἀρχηγοὺς Μωάβ, καὶ προ- »νομεύσει πάντας τοὺς υἱοὺς Σήθ. καὶ ἔσται Ἐδὼμ κληρονομία, καὶ »ἔσται ἡ κληρονομία ἠσαῦ ὁ ἐχθρὸς αὐτοῦ, καὶ ἰσραὴλ ἐποίησεν »ἐν ἰσχύϊ. καὶ ἐξεγερθήσεται ἐξ Ἰακώβ, καὶ ἀπολεῖ σωζόμενον ἐκ »πόλεως«. ### English translation (Claude) And in what follows Balaam himself says: “I will show him to them, but not now; I call him blessed, but he is not near. A star shall rise out of Jacob, and a man shall rise out of Israel, and shall crush the chiefs of Moab and plunder all the sons of Seth. And Edom shall be an inheritance, and Esau his enemy shall be an inheritance, and Israel has done mightily. And one shall be raised up out of Jacob, and shall destroy him who escapes from the city.” ### Scripture references - Num 24:17–19: quotation, high confidence ### Translation notes - The quotation is Num 24:17–19 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.157 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-157). ## Commentary on John 13.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-158 - Source: Preuschen 4:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' blessing of Judah might also be read as messianic by the Samaritans. ### Greek text ἐπιστήσεις δὲ εἰ καὶ ἡ τοῦ Μωσέως πρὸς Ἰούδαν εὐλογία εἰς Χριστὸν ἀναφέρεσθαι καὶ τοῖς Σαμαρεῦσιν ἂν συνδοκοίη οὕτως ἔχουσα· »Εἰσάκουσον, κύριε, φωνὴν Ἰούδα, καὶ εἰς τὸν λαὸν αὐτοῦ »ἔλθοις ὄν· αἱ χεῖρες αὐτοῦ ἅμα κρινοῦσιν αὐτῷ, καὶ βοηθὸς ἐκ τῶν »ἐχθρῶν αὐτοῦ ἔσῃ«. ### English translation (Claude) And you will consider whether Moses' blessing of Judah too, referred to Christ, might be agreed on by the Samaritans, which runs thus: “Hear, O Lord, the voice of Judah, and may you come to his people; his hands shall judge for him together, and you shall be a help against his enemies.” ### Scripture references - Deut 33:7: quotation, high confidence ### Translation notes - The quotation is Deut 33:7 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.158 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-158). ## Commentary on John 13.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-159 - Source: Preuschen 4:250–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samaritans, who claim Joseph as patriarch, may read the blessings of Joseph messianically. ### Greek text ἐπεὶ δὲ αὐχοῦσιν πατριάρχην Σαμαρεῖς τὸν Ἰωσήφ, ἐφίστημι μήποτε τήν τε τοῦ Ἰακὼβ εἰς τὸν Ἰωσήφ τινες εὐλογίαν [αὐτῷ] καὶ τὴν τοῦ Μωσέως ἐκδέξονται λέγεσθαι εἰς Χριστοῦ παρουσίαν· τῷ δὲ βουλομένῳ ἐξέσται ἀπʼ αὐτῆς τῆς γραφῆς λαβεῖν τὰ ῥητά. ### English translation (Claude) And since the Samaritans boast of Joseph as patriarch, I wonder whether some will take both Jacob's blessing of Joseph and that of Moses to be spoken of the coming of Christ. Anyone who wishes may take the words from Scripture itself. ### Scripture references - Gen 49:22–26: allusion, high confidence - Deut 33:13–17: allusion, high confidence ### Translation notes - The bracketed word is the modern editor's deletion. The allusions are Gen 49:22–26 and Deut 33:13–17. ### Citation (SBL) Origen, Comm. Jo. 13.159 (Preuschen 4:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-159). ## Commentary on John 13.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-160 - Source: Preuschen 4:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus says Moses wrote about him. ### Greek text καὶ αὐτὸς δὲ ὁ σωτὴρ εἰδὼς Μωσέα πολλὰ ἀναγεγραφότα τῆς περὶ Χριστοῦ προφητείας φησὶ τοῖς Ἰουδαίοις· »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος «. ### English translation (Claude) And the Savior himself, knowing that Moses wrote much prophecy about Christ, says to the Jews: “If you believed Moses, you would believe me; for he wrote about me.” ### Scripture references - John 5:46: quotation, high confidence ### Translation notes - The quotation is John 5:46. ### Citation (SBL) Origen, Comm. Jo. 13.160 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-160). ## Commentary on John 13.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-161 - Source: Preuschen 4:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Law has many veiled references to Christ; “Messiah” is rendered “Christ” by the Seventy and “Anointed” by Aquila. ### Greek text τυπικῶς μὲν οὖν καὶ αἰνιγματώδως ἀναφερόμενα εἰς τὸν χριστὸν τῶν ἀναγεγραμμένων ἐν τῷ νόμῳ πλεῖστα ὅσα ἔστιν εὑρεῖν· γυμνότερα δὲ καὶ σαφέστερα ἐγὼ οὐχ ὁρῶ ἐπὶ τοῦ παρόντος ἄλλα τινὰ παρὰ ταῦτα. Μεσσίας μέντοι γε Ἑβραϊστὶ καλεῖται, ὅπερ οἱ μὲν ἑβδομήκοντα »Χριστὸς« ἡρμήνευσαν· ὁ δὲ Ἀκύλας «Ἠλιμμένος«. ### English translation (Claude) One can find very many things written in the law that refer to Christ typically and enigmatically; but I do not see at present others more open and clear than these. “Messiah” is what he is called in Hebrew, which the Seventy translated “Christ,” and Aquila “Anointed.” ### Translation notes - Aquila produced a very literal Greek version of the Hebrew Bible in the second century. ### Citation (SBL) Origen, Comm. Jo. 13.161 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-161). ## Commentary on John 13.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-162 - Source: Preuschen 4:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Samaritans also had a false messiah, Dositheus, whose followers claim he never died. ### Greek text Θεωρητέον καὶ τὸ »Ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν »ἅπαντα·« πότερον ἀπὸ παραδόσεως τῇ Σαμαρείτιδι εἴρηται ἢ ἀπὸ τοῦ νόμου; οὐκ ἀγνοητέον μέντοι γε ὅτι ὥσπερ ἀπὸ Ἰουδαίων ἀνέστη ὁ Ἰησοῦς, Χριστὸς εἶναι οὐ μόνον λέγων ἀλλὰ καὶ ἀποδεικνύς· οὕτως ἀπὸ Σαμαρέων Δοσίθεός τις ἀναστὰς ἔφασκεν ἑαυτὸν εἶναι τὸν προεφητευμένον χριστόν, ἀφʼ οὑ δεῦρο μέχρι εἰσὶν οἱ Δοσιθεηνοί, φέροντες καὶ βίβλους τοῦ Δοσιθέου καὶ μύθους τινὰς περὶ αὐτοῦ διηγούμενοι ὡς μὴ γευσαμένου θανάτου ἀλλʼ ἐν τῷ βίῳ που τυγχάνοντος. καὶ ταῦτα μὲν ὡς πρὸς τὴν λέξιν. ### English translation (Claude) We must also consider “When he comes, he will declare all things to us”: was it said by the Samaritan woman from tradition or from the law? One must not be unaware, however, that just as Jesus arose from the Jews, not only saying but proving that he is the Christ, so from the Samaritans a certain Dositheus arose who said he was the prophesied Christ; from him to this day there are the Dositheans, who carry books of Dositheus and tell certain myths about him, that he did not taste death but is still alive somewhere. So much as regards the letter. ### Scripture references - John 4:25: quotation, high confidence ### Translation notes - Dositheus was a first-century Samaritan sectarian leader. The quotation is John 4:25. ### Citation (SBL) Origen, Comm. Jo. 13.162 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-162). ## Commentary on John 13.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-163 - Source: Preuschen 4:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heterodox soul awaits a perfect Word, and Christ, already present, says, “I am he.” ### Greek text Ἀλλὰ καὶ ἡ ἑτερόδοξος παρὰ τῇ πηγῇ τοῦ Ἰακώβ, φρέατι ὑπʼ αὐτῆς εἶναι νομιζομένῳ, γνώμη ὃν ὑπολαμβάνει εἶναι τελειότερον λόγον τοῦτον Χριστὸν ὀνομάζουσά φησιν· »Ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα«. παρὼν δὲ αὐτῇ ὁ προσδοκώμενος καὶ ἐλπιζόμενος φησὶ τὸ »Ἐγώ εἰμι, ὁ λαλῶν σοι«. ### English translation (Claude) But the heterodox mind too, at the spring of Jacob, which it thinks is a well, calling Christ this Word which it supposes to be more perfect, says, “When he comes, he will declare all things to us.” And the one expected and hoped for, being present to her, says, “I am he, who speaks to you.” ### Scripture references - John 4:25–26: quotation, high confidence ### Translation notes - The quotations are John 4:25–26. ### Citation (SBL) Origen, Comm. Jo. 13.163 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-163). ## Commentary on John 13.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-164 - Source: Preuschen 4:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the church awaited Christ as the one who knows all. Next lemma: John 4:26–27. ### Greek text Ὅρα δὲ καὶ τὸν Ἡρακλέωνα τί φησι· λέγει γὰρ ὅτι προσεδέχετο ἡ ἐκκλησία τὸν χριστὸν καὶ ἐπέπειστο περὶ αὐτοῦ, ὅτι τὰ πάντα μόνος ἐκεῖνος ἐπίσταται. Λέγει αὐτῇ ὁ Ἰησοῦς· Ἐγώ εἰμι, ὁ λαλῶν σοι. καὶ ἐΠὶ τούτῳ ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι γε εἶΠεν· Τί ζητεῖς; ἢ Τί λαλεῖς μετ αὐτῆς; ### English translation (Claude) See also what Heracleon says: he says that the church was expecting Christ and was persuaded about him that he alone knows all things. [John 4:26–27:] “Jesus says to her, I am he, who speaks to you. And at this his disciples came, and they marveled that he was speaking with a woman; yet no one said, What do you seek? or, Why are you speaking with her?” ### Scripture references - John 4:26–27: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported; for him the Samaritan woman represents the spiritual church. The lemma is John 4:26–27. ### Citation (SBL) Origen, Comm. Jo. 13.164 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-164). ## Commentary on John 13.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-165 - Source: Preuschen 4:251–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Compare other passages where Christ declares who he is. ### Greek text Ζητητέον εἴ που χριστὸς ἑαυτὸν εὐηγγελίσατο, καὶ συγκριτέον ταῦτα ἀλλήλοις ὥσπερ· »Ἐγώ εἰμι ὁ μαρτυρῶν περὶ »ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ«, καὶ ἐν τῷ »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος »ἔγραψεν«, καὶ εἴ τι τούτοις παραπλήσιον ἔν τινι τῶν εὐαγγελίων εἴρηται. ### English translation (Claude) We must ask whether anywhere Christ proclaimed himself, and compare these passages with one another, such as “I am the one who bears witness about myself, and the Father who sent me bears witness about me,” and “If you believed Moses, you would believe me; for he wrote about me,” and anything similar said in any of the Gospels. ### Scripture references - John 8:18: quotation, high confidence - John 5:46: quotation, high confidence ### Translation notes - The quotations are John 8:18 and 5:46. ### Citation (SBL) Origen, Comm. Jo. 13.165 (Preuschen 4:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-165). ## Commentary on John 13.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-166 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus shows his humility by speaking of great things to a poor woman drawing water. ### Greek text πλὴν ὅσον ἐπὶ τῷ ῥητῷ μανθάνωμεν ἀπʼ αὐτοῦ καὶ ἐντεῦθεν ὅτι πρᾶός ἐστιν καὶ ταπεινὸς τῇ καρδίᾳ, μὴ ὑπερηφανῶν περὶ τηλικούτων πραγμάτων διαλέγεσθαι ὑδροφόρῳ γυναικὶ διὰ πολλὴν πενίαν ἐξιούσῃ τὴν πόλιν καὶ καμνούσῃ εἰς τὸ ὑδρεύσασθαι. ### English translation (Claude) However, as far as the letter goes, let us learn from him here too that he is gentle and lowly in heart, not disdaining to converse about such great matters with a water-carrying woman who, through great poverty, goes out of the city and labors to draw water. ### Scripture references - Matt 11:29: allusion, high confidence ### Translation notes - The allusion is Matt 11:29. ### Citation (SBL) Origen, Comm. Jo. 13.166 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-166). ## Commentary on John 13.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-167 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We, in our pride, despise humble people, forgetting that each bears God's image. ### Greek text θαυμάζουσίν γε καὶ οἱ μαθηταὶ ἐπελθόντες, προτεθεωρηκότες τὸ μέγεθος τῆς ἐν αὐτῷ θεότητος, καὶ θαυμάζουσιν τίνα τρόπον ὁ τηλικοῦτος μετὰ γυναικὸς ἐλάλει· ἡμεῖς δὲ ὑπὸ ἀλαζονίας καὶ ὑπὸ ὑπερηφανίας ἀγόμενοι τοὺς εὐτελεστέρους ὑπερορώμεθά τε ἐπιλανθανόμενοι τοῦ καθʼ ἕκαστον ἄνθρωπον εἶναι τὸ »Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα »ἡμετέραν, καὶ ὁμοίωσιν ἡμετέραν«. ### English translation (Claude) The disciples too marvel when they come, having already seen the greatness of the divinity in him, and they marvel how so great a one was speaking with a woman. But we, led by arrogance and pride, overlook the humbler, forgetting that in each human being there is “Let us make man according to our image and according to our likeness.” ### Scripture references - Gen 1:26: quotation, high confidence ### Translation notes - The quotation is Gen 1:26. ### Citation (SBL) Origen, Comm. Jo. 13.167 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-167). ## Commentary on John 13.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-168 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who fashions every heart, is the God of the lowly and savior of the hopeless. ### Greek text καὶ μὴ μεμνημένοι τοῦ πλάσαντος ἐν κοιλίᾳ καὶ πλάσαντος κατὰ μόνας τὰς καρδίας πάντων ἀνθρώπων καὶ συνιέντος εἰς πάντα τὰ ἔργα αὐτῶν οὐ γινώσκομεν ὅτι ταπεινῶν ἐστὶ θεὸς καὶ ἐλαττόνων βοηθός, ἀντιλήπτωρ ἀσθενούντων, ἀφηλπισμένων σκεπαστὴς καὶ ἀπεγνωσμένων σωτήρ. ### English translation (Claude) And not remembering the one who formed us in the womb, who alone fashioned the hearts of all people and understands all their works, we do not know that God is a God of the lowly, a helper of the lesser, a supporter of the weak, a protector of the despairing, and a savior of the despaired of. ### Scripture references - Ps 33:15 (32:15 LXX): allusion, high confidence ### Extrabiblical texts - Jdt 9:11 (Judith): quotation, high confidence ### Translation notes - The allusions are Ps 33:15 (32:15 LXX) and Jdt 9:11. ### Citation (SBL) Origen, Comm. Jo. 13.168 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-168). ## Commentary on John 13.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-169 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus makes the woman an apostle to her city; the disciples marvel that he revealed himself to her. ### Greek text οἱονεὶ δὲ καὶ ἀποστόλῳ πρὸς τοὺς ἐν τῇ πόλει χρῆται τῇ γυναικὶ ταύτῃ, ἐπὶ τοσοῦτον ἐξάψας αὐτὴν διὰ τῶν λόγων, ἕως ἀφεῖσα τὴν ὑδρίαν αὐτῆς ἡ γυνὴ ἀπελθοῦσα εἰς τὴν πόλιν εἴπῃ τοῖς ἀνθρώποις· »Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέν μοι πάντα ἃ »ἐποίησα· μήτι οὑτός ἐστιν ὁ χριστός;« ὅτε »ἐξῆλθον ἐκ τῆς πόλεως, »καὶ ἤρχοντο πρὸς αὐτόν·« καὶ τῇ τοιᾷδε μὲν μὴ ὕστερον, τότε δὲ σαφέστατα ἐμφανίζῃ ἑαυτὸν ὁ λόγος, ὡς ἐλθόντας τοὺς μαθητὰς θαυμάζειν εἰ καὶ αὕτη ἠξίωται θῆλύς τις καὶ εξαπάτητος οὖσα, τυχεῖν τῆς ὁμιλίας πρὸς αὐτὴν τοῦ λόγου. ### English translation (Claude) And he uses this woman as an apostle, as it were, to those in the city, having so kindled her by his words that the woman, leaving her water jar, goes away into the city and says to the people, “Come, see a man who told me all that I did. Can this be the Christ?” when “they went out of the city and were coming to him.” And to such a woman, not later but then, the Word shows himself most clearly, so that the disciples, coming, marvel that even she, a woman and one open to deception, was deemed worthy to have the Word converse with her. ### Scripture references - John 4:28–30: quotation, high confidence ### Translation notes - The quotations are John 4:29–30; the allusion is John 4:28. The digital text reads εξαπάτητος (without breathing); the fuller form εὐεξαπάτητος, "easily deceived", may be meant. ### Citation (SBL) Origen, Comm. Jo. 13.169 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-169). ## Commentary on John 13.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-170 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trusting the Word, the disciples did not question his conversation with her. ### Greek text πλὴν πειθόμενοι καλῶς ὑπὸ τοῦ λόγου Πάντα γίνεσθαι οἱ μαθηταὶ οὐκ ἐπιπλήττουσιν οὐδὲ ἐπαποροῦσιν περὶ τῆς πρὸς τὴν Σαμαρεῖτιν ζητήσεως καὶ τῆς πρὸς αὐτὴν κοινολογίας. ### English translation (Claude) However, persuaded that all things are done well by the Word, the disciples do not rebuke him nor question him about his seeking with the Samaritan woman and his conversation with her. ### Scripture references - John 4:27: allusion, high confidence ### Translation notes - The allusion is John 4:27. ### Citation (SBL) Origen, Comm. Jo. 13.170 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-170). ## Commentary on John 13.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-171 - Source: Preuschen 4:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They marveled at the Word's kindness to a soul that trusted in Samaria's mountain. ### Greek text τάχα δὲ καὶ καταπεπλήγασιν τὴν πολλὴν χρηστότητα τοῦ λόγου συγκαταβαίνοντος ψυχῇ ἐξουθενούσῃ Σιών, καὶ πεποιθυίᾳ ἐπὶ τὸ ὄρος Σαμαρείας· διόπερ γέγραπται· »Ἐθαύμαζον »ὅτι μετὰ γυναικὸς ἐλάλει«. ### English translation (Claude) And perhaps they were also struck by the great kindness of the Word condescending to a soul that despises Zion and trusts in the mountain of Samaria; that is why it is written, “They marveled that he was speaking with a woman.” ### Scripture references - Amos 6:1: allusion, high confidence - John 4:27: quotation, high confidence ### Translation notes - The allusion is Amos 6:1; the quotation is John 4:27. ### Citation (SBL) Origen, Comm. Jo. 13.171 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-171). ## Commentary on John 13.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-172 - Source: Preuschen 4:252–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says Jesus came to Samaria for the disciples, but they were already with him. Next lemma: John 4:28–29. ### Greek text Καὶ ὁ Ἡρακλέων δέ φησι πρὸς τὸ »Ἐγώ εἰμι, ὁ λαλῶν »σοι«, ὅτι ἐπεὶ ἐπέπειστο ἡ Σαμαρεῖτις περὶ τοῦ χριστοῦ ὡς ἄρα ἐλθὼν πάντα ἀπαγγελεῖ αὐτῇ, φησί Γίνωσκε ὅτι ἐκεῖνος, ὃν προσδοκᾷς, ἐγώ εἰμι ὁ λαλῶν σοι«. καὶ ὅτε ὡμολόγησεν ἑαυτὸν τὸν προσδοκώμενον ἐληλυθέναι, »ἠλθον, φησίν, οἱ μαθηταὶ πρὸς αὐτόν‘, διʼ οὓς ἐληλύθει εἰς τὴν Σαμάρειαν. πῶς δὲ διὰ τοὺς μαθητὰς ἐληλύθει εἰς τὴν Σαμάρειαν, οἵτινες καὶ πρότερον αὐτῷ συνῆσαν; Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀΠῆλθεν εἰς τὴν Πόλιν καὶ λέγει τοῖς ἀνθρώποις· Δεῦτε ἴδετε ἄνθρωπον, ὸς εἶπέν μοι πάντα ὅσα ἐΠοίησα· μήτι οὗτός ἐστιν ὁ χριστός; ### English translation (Claude) And Heracleon says on “I am he, who speaks to you” that, since the Samaritan woman was persuaded about Christ that when he came he would declare all things to her, he says, “Know that the one you expect is I who speak to you.” And when he had confessed that the one expected had come, “the disciples came to him,” he says, for whose sake he had come to Samaria. But how had he come to Samaria for the sake of the disciples, who were with him even before? [John 4:28–29:] “So the woman left her water jar and went away into the city and says to the people, Come, see a man who told me all that I did. Can this be the Christ?” ### Scripture references - John 4:26–27: quotation, high confidence - John 4:28–29: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:26; the lemma is John 4:28–29. ### Citation (SBL) Origen, Comm. Jo. 13.172 (Preuschen 4:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-172). ## Commentary on John 13.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-173 - Source: Preuschen 4:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leaving her water jar shows her eagerness to bring the good news to her fellow citizens. ### Greek text οὐ μάτην οἶμαι ἀναγεγραφέναι τὸν εὐαγγελιστὴν καὶ τὰ περὶ τῆς ἀφέσεως τῆς ὑδρίας, ἥντινα ἀφεῖσα ἡ γυνὴ ἀπῆλθεν εἰς τὴν πόλιν· κατὰ μὲν οὖν τὴν λέξιν σπουδὴν ἐμφαίνει πλείονα τῆς Σαμαρείτιδος καταλειπούσης τὴν ὑδρίαν καὶ οὐ τοσοῦτον πεφροντικυίας τοῦ σωματικοῦ καὶ ταπεινοτέρου καθήκοντος ὅσον τῆς τῶν πολλῶν ὠφελείας· φιλανθρωπότατα γὰρ κεκίνηται βουληθεῖσα τοῖς πολίταις εὐαγγελίσασθαι τὸν χριστόν, μαρτυροῦσα αὐτῷ εἰρηκότι αὐτῇ ### English translation (Claude) I do not think the evangelist recorded in vain the leaving of the water jar, which the woman left when she went into the city. As to the letter, it shows the Samaritan woman's greater zeal, leaving her water jar and caring not so much for the bodily and humbler duty as for the benefit of the many. For she was moved most lovingly, wishing to proclaim the good news of Christ to her fellow citizens, bearing witness that he had told her ### Scripture references - John 4:28: allusion, high confidence ### Translation notes - The allusion is John 4:28. ### Citation (SBL) Origen, Comm. Jo. 13.173 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-173). ## Commentary on John 13.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-174 - Source: Preuschen 4:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like her, we should leave lesser concerns and hurry to share what we have received. ### Greek text »πάντα ἃ ἐποίησεν( καλεῖ δὲ αὐτοὺς ἐπὶ τὸ ἰδεῖν ἄνθρωπον λόγον ἔχοντα μείζονα ἀνθρώπου· τὸ γὰρ ὁρατὸν ὀφθαλμοῖς αὐτοῦ ἄνθρωπος ἠν. χρὴ οὐν καὶ ἡμᾶς ἐπιλανθανομένους τῶν σωματικωτέρων καὶ ἀφιέντας αὐτὰ σπεύδειν ἐπὶ τὸ μεταδιδόναι ἡς μετειλήφαμεν ὠφελείας ἑτέροις· ἐπὶ τοῦτο γὰρ προκαλεῖται ὁ εὐαγγελιστὴς ἔπαινον τοῖς εἰδόσιν ἀναγινώσκειν ἀναγράφων τῆς γυναικός. ### English translation (Claude) “all that she did.” And she calls them to see a man who has a word greater than man; for what was visible to their eyes was a man. We too, then, must forget the more bodily things, leave them, and hasten to share with others the benefit we have received; for to this the evangelist calls us, recording the woman's praise for those who know how to read. ### Scripture references - John 4:29: quotation, high confidence - Phil 3:13: allusion, medium confidence ### Translation notes - The quotation is John 4:29; the allusion is Phil 3:13. ### Citation (SBL) Origen, Comm. Jo. 13.174 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-174). ## Commentary on John 13.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-175 - Source: Preuschen 4:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the jar she leaves is the heretical teaching she once prized, now replaced by Christ's living water within her. ### Greek text Πρὸς μέντοι γε τὴν ἀναγωγὴν σκοπητέον τίς ἡ ὑδρία, ἣν ἀφίησιν παραδεξαμένη πως τοὺς ἰησοῦ λόγους ἡ Σαμαρεῖτις· καὶ τάχα τὸ δοχεῖον τοῦ σεμνοποιουμένου ἐπὶ βαθύτητι ὕδατος, τῆς διδασκαλίας, ὧν ἐφρόνει πρότερον ἐξευτελίζουσα ἀποτίθεται, ἐν τῷ κρείττονι τῆς ὺδρίας λαβοῦσα ἐκ τοῦ ὕδατος τοῦ γενομένου ἤδη ἐν αὐτῇ ἀρχῆς »ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον«· ### English translation (Claude) As for the higher sense, however, we must consider what the water jar is which the Samaritan woman leaves after she has somehow received Jesus' words. Perhaps, despising the vessel of the water vaunted for its depth, the teaching of the doctrines she formerly held, she puts it aside, having received, in something better than the water jar, from the water that has already become in her a beginning of “water welling up to eternal life.” ### Scripture references - John 4:28: allusion, high confidence - John 4:14: quotation, high confidence ### Translation notes - The quotation is John 4:14; the allusion is John 4:28. ### Citation (SBL) Origen, Comm. Jo. 13.175 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-175). ## Commentary on John 13.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-176 - Source: Preuschen 4:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: She could proclaim Christ only because she had already received the saving water. ### Greek text πῶς γὰρ ἂν τοῦ ὕδατος τούτου μὴ μετειληφυῖα φιλανθρώπως Χριστὸν τοῖς πολίταις ἐκήρυσσεν, θαυμάζουσα αὐτὸν ἀπαγγέλλοντα »πάντα ἃ ἐποίησεν«, εἰ μὴ μετειλήφει, διʼ ὡν ἤκουεν, τοῦ σωτηρίου ὕδατος; ### English translation (Claude) For how could she, not having shared in this water, have lovingly proclaimed Christ to her fellow citizens, marveling at him who declared “all that she had done,” if she had not shared, through what she heard, in the saving water? ### Scripture references - John 4:29: quotation, high confidence ### Translation notes - The quotation is John 4:29. ### Citation (SBL) Origen, Comm. Jo. 13.176 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-176). ## Commentary on John 13.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-177 - Source: Preuschen 4:253–254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rebekah, unlike the Samaritan woman, drew rightly, and Abraham's servant asked her for water. ### Greek text Ρεβέκκα μέντοι καὶ αὐτὴ ὑδρίαν ἔχουσα ἐπὶ τῶν ὤμων, πρὶν συντελέσαι λαλοῦντα ἐν τῇ διανοίᾳ τὸν παῖδα τοῦ Ἀβραάμ, ἐξεπορεύετο καλὴ τῇ ὄψει παρθένος· ἥτις ἐπείπερ οὐχ ὁμοίως ἤντλει τῇ Σαμαρείτιδι, καταβαίνει ἐπὶ τὴν πηγὴν καὶ πληροῖ τὴν ὑδρίαν, ἀναβάσῃ τε αὐτῇ ἐπιτρέχει εἰς συνάντησιν ὁ τοῦ Ἀβραὰμ παῖς καὶ εἶπεν· »Πότισόν με μικρὸν ὕδωρ ἐκ »τῆς ὑδρίας σου«. ### English translation (Claude) Rebekah too, having a water jar on her shoulders, before Abraham's servant had finished speaking in his mind, came out, a virgin beautiful in appearance; and since she did not draw as the Samaritan woman did, she goes down to the spring and fills her jar, and when she has come up, Abraham's servant runs to meet her and said, “Give me a little water to drink from your jar.” ### Scripture references - Gen 24:15–17: quotation, high confidence ### Translation notes - The allusions and quotation are Gen 24:15–17. ### Citation (SBL) Origen, Comm. Jo. 13.177 (Preuschen 4:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-177). ## Commentary on John 13.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-178 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rebekah's praiseworthy jar was kept; the Samaritan woman's jar, unworthy, was left behind. ### Greek text ἐπεὶ γὰρ παῖς ἠν τοῦ Ἀβραάμ, ἠγάπα κἂν μικροῦ ὕδατος ἀπὸ τῆς ὑδρίας Ῥεβέκκας λαβεῖν· »Καὶ ἔσπευσεν ἡ Ῥεβέκκα, »καὶ καθεῖλεν τὴν ὑδρίαν ἐπὶ τὸν βραχίονα αὐτῆς καὶ ἐπότισεν αὐτόν, ἕως ἐπαύσατο πίνων«· ἐπείπερ οὐν ἠν ἐπαινετὴ ἡ τῆς Ῥεβέκκας ὑδρία, οὐ καταλείπεται ὑπʼ αὐτῆς, ἡ δὲ τῆς Σαμαρείτιδος οὐκ οὐσα ὥρᾳ ἕκτῃ ἀφίεται. ### English translation (Claude) For since he was Abraham's servant, he was glad to receive even a little water from Rebekah's jar: “And Rebekah hurried and let down her jar upon her arm and gave him drink until he stopped drinking.” Since, then, Rebekah's jar was praiseworthy, it is not left by her; but the Samaritan woman's, not being so, is left at the sixth hour. ### Scripture references - Gen 24:18–19: quotation, high confidence - John 4:6: allusion, medium confidence - John 4:28: allusion, high confidence ### Translation notes - The quotation is Gen 24:18–19; the allusion is John 4:6, 28. ### Citation (SBL) Origen, Comm. Jo. 13.178 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-178). ## Commentary on John 13.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-179 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A woman proclaims Christ to the Samaritans, and a woman first announces his resurrection. ### Greek text Ἐνθάδε μὲν δὴ τοῖς Σαμαρείταις γυνὴ εὐαγγελίζεται τὸν χριστόν, ἐπὶ τέλει δὲ τῶν εὐαγγελίων καὶ τὴν ἀνάστασιν τοῦ σωτῆρος τοῖς ἀποστόλοις ἡ πρὸ πάντων αὐτὸν θεασαμένη γυνὴ διηγεῖται. ### English translation (Claude) Here a woman proclaims Christ to the Samaritans, and at the end of the Gospels a woman, who saw him before all, tells the apostles of the Savior's resurrection. ### Scripture references - John 20:18: allusion, high confidence ### Translation notes - The allusion is John 20:18. ### Citation (SBL) Origen, Comm. Jo. 13.179 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-179). ## Commentary on John 13.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-180 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither woman had the last word: the Samaritans believed for themselves, and Mary was told not to touch him, while Thomas was invited to. ### Greek text ἀλλʼ οὔτε αὕτη ὡς τὸ τέλειον τῆς πίστεως εὐαγγελισαμένη εὐχαριστεῖται ὑπὸ τῶν Σαμαρειτῶν λεγόντων· »Οὐκέτι διὰ τὴν λα- »λιάν σου πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὑτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου«· ἐκείνη τε τὴν ἀπαρχὴν τῆς ἁφῆς τοῦ χριστοῦ οὐ πιστεύεται λέγοντος αὐτῇ· »Μή μου ἅπτου«· ἔμελλέ γὰρ Θωμᾶς ἀκούειν· »Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε »τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν »μου«. ### English translation (Claude) But neither is this woman thanked, as one who had proclaimed the perfection of faith, by the Samaritans, who say, “It is no longer because of your words that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world”; nor is that woman entrusted with the firstfruits of touching Christ, since he says to her, “Do not touch me.” For Thomas was to hear, “Put your finger here and see my hands, and put out your hand and place it in my side.” ### Scripture references - John 4:42: quotation, high confidence - John 20:17: quotation, high confidence - John 20:27: quotation, high confidence ### Translation notes - The quotations are John 4:42, 20:17, and 20:27. ### Citation (SBL) Origen, Comm. Jo. 13.180 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-180). ## Commentary on John 13.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-181 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “All she did” was her life with the five and the sixth; leaving the jar, she rests in the seventh, Christ, and leads others out of their false city to him. ### Greek text πάντα δὲ ἦν, ἃ ἐποίησεν ἡ γυνή, ἡ πρὸς τοὺς πέντε ἄνδρας κοινωνία καὶ μετʼ ἐκείνους ἡ πρὸς τὸν ἕκτον οὐ γνήσιον ἄνδρα συγκατάβασις, ὅντινα ἀρνησαμένη καὶ τὴν ὑδρίαν καταλείπουσα εἰς ἕβδομον σεμνῶς ἀναπαύεται, προξενοῦσα τὴν ὠφέλειαν καὶ τοῖς ἀπὸ τῶν προτέρων αὐτῆς δογμάτων οἰκοῦσι πόλιν τὴν οἰκοδομὴν τῶν οὐχ ὑγιῶν λόγων, τὴν αὐτὴν τῇ γυναικί· οἷς καὶ αἰτία γίνεται ἐξελθεῖν τῆς πόλεως καὶ ἐλθεῖν πρὸς τὸν Ἰησοῦν. ### English translation (Claude) And “all that the woman did” was her union with the five husbands and, after them, her condescension to the sixth, not a true husband; denying him and leaving her water jar, she rests honorably in the seventh, obtaining benefit also for those who, from her former doctrines, dwell in a city, the construction of unsound words, the same as the woman's; for whom she also becomes the cause of going out of the city and coming to Jesus. ### Scripture references - John 4:18: allusion, high confidence - John 4:29–30: allusion, high confidence ### Translation notes - The allusions are John 4:18, 29–30. ### Citation (SBL) Origen, Comm. Jo. 13.181 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-181). ## Commentary on John 13.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-182 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Samaritans ask Jesus to stay “with them,” in their minds, not in their city, which they had left. ### Greek text πάνυ δὲ παρατετηρημένως έν τοῖς ἑξῆς οἱ Σαμαρεῖται ἐρωτῶσιν τὸν Ἰησοῦν, οὐχ ἵνα μείνῃ ἐν τῇ πόλει, ἀλλὰ »παρʼ αὐτοῖς«, τουτέστιν ἵνα γένηται ἐν τῷ ἡγεμονικῷ αὐτῶν· τάχα γὰρ οὐκ ἠν δυνατὸν μεῖναι αὐτὸν ἐν τῇ πόλει αὐτῶν, ἐπείπερ καὶ αὐτοὶ ἐξῆλθον εὖ ποιοῦντες ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν. ### English translation (Claude) And very carefully in what follows the Samaritans ask Jesus not to stay in the city but “with them,” that is, to be in their ruling faculty. For perhaps it was not possible for him to stay in their city, since they too had rightly gone out of the city and were coming to him. ### Scripture references - John 4:40: quotation, high confidence - John 4:30: allusion, high confidence ### Translation notes - The quotation is John 4:40; the allusion is John 4:30. ### Citation (SBL) Origen, Comm. Jo. 13.182 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-182). ## Commentary on John 13.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-183 - Source: Preuschen 4:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelist's wording supports such spiritual readings. ### Greek text Ὅτι δὲ τοιαῦτά τινα δηλοῦται ἀκριβέστατα εἰς τὰς ἀναγωγάς, ἀφορμὰς ἡμῖν διδόντος τοῦ εὐαγγελιστοῦ, ἐκ τούτων κατακριτέον. ### English translation (Claude) That such things are indicated most exactly for the higher interpretations, the evangelist giving us starting points, must be judged from these. ### Citation (SBL) Origen, Comm. Jo. 13.183 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-183). ## Commentary on John 13.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-184 - Source: Preuschen 4:254–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The text says they left the city, believed through the woman's word, and asked him to stay with them. ### Greek text πρότερον μὲν γέγραπται· »Ἑξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς »αὐτόν«, καὶ μετʼ ὀλίγα· »Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπί- »στευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς »μαρτυρούσης ὅτι Εἶπέν μοι πάντα, ἃ ἐποίησα· ὡς οὖν ἦλθον πρὸς »αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτόν μεῖναι παρʼ αὐτοῖς«. ### English translation (Claude) First it is written, “They went out of the city and were coming to him,” and a little later, “And from that city many of the Samaritans believed in him because of the word of the woman who testified, He told me all that I did. So when the Samaritans came to him, they asked him to stay with them.” ### Scripture references - John 4:30: quotation, high confidence - John 4:39–40: quotation, high confidence ### Translation notes - The quotations are John 4:30 and 4:39–40. ### Citation (SBL) Origen, Comm. Jo. 13.184 (Preuschen 4:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-184). ## Commentary on John 13.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-185 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus stayed “there,” apparently at the spring, not in the city. ### Greek text καὶ πρότερον οὐν ἐκ τῆς πόλεως ἤρχοντο πρὸς αὐτόν. καὶ δεύτερον ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἔτι ὄντα παρὰ τῇ πηγῇ τοῦ Ἰακὼβ οὐ γὰρ φαίνεται κεκινημένος ἐκεῖθεν), »καὶ ἠρώτων αὐτὸν μεῖναι παρʼ »αὐτοῖς«· οὐ γέγραπται δὲ μετὰ τοῦτο, ὅτι εἰσῆλθεν εἰς τὴν πόλιν, ἀλλʼ »Ἔμεινεν ἐκεῖ δύο ἡμέρας«. ### English translation (Claude) So first they were coming to him from the city; and second the Samaritans came to him while he was still at the spring of Jacob (for he does not appear to have moved from there), “and they asked him to stay with them.” And it is not written after this that he entered the city, but “He stayed there two days.” ### Scripture references - John 4:40: quotation, high confidence ### Translation notes - The quotations are John 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.185 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-185). ## Commentary on John 13.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-186 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He left “from there,” so the Samaritans' whole benefit took place at Jacob's spring. ### Greek text ἀλλὰ καὶ ἐν τοῖς ἑξῆς οὐκ εἴρηται Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκ τῆς πόλεως« ἀλλὰ »Καὶ ἐξῆλθεν ἐκεῖθεν‘· ὅσον γὰρ ἐπὶ τῷ νοητῷ πᾶσα ἡ οἰκονομία τῆς ὠφελείας τοῖς Σαμαρεῦσιν παρὰ τῇ πηγῇ γεγένηται τοῦ Ἰακώβ. ### English translation (Claude) And in what follows too it is not said, “After the two days he went out of the city,” but “And he went out from there.” For as far as the spiritual sense goes, the whole dispensation of benefit to the Samaritans took place at the spring of Jacob. ### Scripture references - John 4:43: quotation, high confidence ### Translation notes - The quotation is John 4:43. ### Citation (SBL) Origen, Comm. Jo. 13.186 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-186). ## Commentary on John 13.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-187 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: the jar is her disposition to receive the Savior's power, left with him as she goes to announce Christ to “the calling.” ### Greek text Ὁ δὲ Ἡρακλέων τὴν ὑδρίαν τὴν δεκτικὴν ζωῆς ὑπολαμβάνει εἶναι διάθεσιν καὶ ἔννοιαν τῆς δυνάμεως τῆς παρὰ τοῦ σωτῆρος, ἥντινα καταλιποῦσα, φησί, παρʼ αὐτῷ, τουτέστιν ἔχουσα παρὰ τῷ σωτῆρι τὸ τοιοῦτον σκεῦος, ἐν ᾡ ἐληλύθει λαβεῖν τὸ ζῶν ὕδωρ, ὑπέστρεψεν εἰς τὸν κόσμον εὐαγγελιζομένη τῇ κλήσει τὴν Χριστοῦ παρουσίαν· διὰ γὰρ τοῦ πνεύματος καὶ ὑπὸ τοῦ πνεύματος προσάγεται ἡ ψυχὴ τῷ σωτῆρι. ### English translation (Claude) Heracleon supposes that the water jar able to receive life is the disposition and thought of the power that comes from the Savior; and leaving it, he says, with him, that is, having with the Savior such a vessel in which she had come to receive the living water, she returned into the world, proclaiming to the calling the coming of Christ; “for through the Spirit and by the Spirit the soul is brought to the Savior.” ### Scripture references - John 4:28: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported; "the calling" (κλῆσις) is his term for the psychic Christians. ### Citation (SBL) Origen, Comm. Jo. 13.187 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-187). ## Commentary on John 13.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-188 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But can the jar be something good if she abandoned it? ### Greek text κατανόησον δὲ εἰ δύναται ἐπαινουμένη τυγχάνειν ἡ ὑδρία αὕτη πάντη ἀφιεμένη· »Ἀφῆκεν, γάρ φησι, τὴν ὑδρίαν αὐτῆς ἡ γυνή«. οὐ γὰρ πρόσκειται, ### English translation (Claude) Consider whether this water jar can be praised when it is left altogether: “For the woman left her water jar,” he says. For it is not added ### Scripture references - John 4:28: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is John 4:28. ### Citation (SBL) Origen, Comm. Jo. 13.188 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-188). ## Commentary on John 13.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-189 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is implausible that she would go out to preach after abandoning the very capacity for life. ### Greek text ὅτι ἀφῆκεν αὐτὴν παρὰ τῷ σωτῆρι. πῶς δὲ καὶ οὐκ ἀπίθανον καταλιποῦσαν αὐτὴν τὴν δεκτικὴν τῆς ζωῆς διάθεσιν καὶ τὴν ἔννοιαν τῆς δυνάμεως τῆς παρὰ τοῦ σωτῆρος καὶ τὸ σκεῦος, ἐν ᾡ ἐληλύθει λαβεῖν τὸ ζῶν ὕδωρ, ἀπεληλυθέναι εἰς τὸν κόσμον χωρὶς τούτων εὐαγγελίσασθαι τῇ κλήσει τὴν Χριστοῦ παρουσίαν; ### English translation (Claude) that she left it with the Savior. And how is it not implausible that, having left the very disposition able to receive life, and the thought of the power from the Savior, and the vessel in which she had come to receive the living water, she went away into the world without these to proclaim to the calling the coming of Christ? ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.189 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-189). ## Commentary on John 13.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-190 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If she were “spiritual,” why does she still doubt, asking “Can this be the Christ?” ### Greek text πῶς δὲ καὶ ἡ πνευματικὴ μετὰ τοσούτους λόγους οὐ πέπεισται σαφῶς περὶ τοῦ χριστοῦ, ἀλλά φησι· »Μήτι οὗτός ἐστιν ὁ χριστός«; ### English translation (Claude) And how is it that the spiritual woman, after so many words, is not clearly persuaded about Christ, but says, “Can this be the Christ?” ### Scripture references - John 4:29: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is John 4:29. ### Citation (SBL) Origen, Comm. Jo. 13.190 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-190). ## Commentary on John 13.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-191 - Source: Preuschen 4:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: leaving the city means leaving their worldly life and coming to the Savior by faith. ### Greek text καὶ τὸ »Ἐξῆλθον δὲ ἐκ τῆς πόλεως« διηγήσατο ἀντὶ τοῦ ἐκ τῆς προτέρας αὐτῶν ἀναστροφῆς οὔσης κοσμικῆς· καὶ ἤρχοντο διὰ τῆς πίστεως, φησί, πρὸς τὸν σωτῆρα. ### English translation (Claude) And he explained “They went out of the city” as meaning out of their former way of life, which was worldly; “and they came through faith,” he says, “to the Savior.” ### Scripture references - John 4:30: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are reported. The quotation is John 4:30. ### Citation (SBL) Origen, Comm. Jo. 13.191 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-191). ## Commentary on John 13.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-192 - Source: Preuschen 4:255–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon ignores that Jesus is not said to have stayed in the city. Next lemma: “Rabbi, eat.” ### Greek text λεκτέον δὲ πρὸς αὐτόν, πῶς μένει παρʼ αὐτοῖς τὰς δύο ἡμέρας; οὐ γὰρ τετήρηκεν, ὃ προπαρεθέμεθα ἡμεῖς περὶ τοῦ x003E; έν τῇ πόλει αὐτὸν ἀναγεγράφθαι μεμενηκέναι τὰς δύο ἡμέρας. Ἐν τῷ μεταξὺ ἠρώτων αὐτόν οἱ μαθηταὶ Ῥαββεὶ φάγε. ### English translation (Claude) But we must say to him: how does he stay with them the two days? For he has not observed what we set out before, about his [not] being recorded as staying the two days in the city. [John 4:31:] “Meanwhile the disciples were asking him, Rabbi, eat.” ### Scripture references - John 4:40: allusion, high confidence - John 4:31: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - An encoding error obscures a word; "not" is supplied from 13.185–186, where Origen notes that John does not say Jesus entered the city. The lemma is John 4:31. ### Citation (SBL) Origen, Comm. Jo. 13.192 (Preuschen 4:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-192). ## Commentary on John 13.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-193 - Source: Preuschen 4:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the teaching on water comes teaching on food. ### Greek text . Μετὰ τὴν περὶ τὸ ποτὸν οἰκονομίαν καὶ τὴν διδασκαλίαν τῆς διαφορᾶς τῶν ὑδάτων ἀκόλουθον ἦν καὶ τὰ περὶ τροφῆς ἀναγεγράφθαι. ### English translation (Claude) After the dispensation about drink and the teaching on the difference of the waters, it followed that what concerns food should also be recorded. ### Citation (SBL) Origen, Comm. Jo. 13.193 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-193). ## Commentary on John 13.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-194 - Source: Preuschen 4:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woman had nothing worthy to give Jesus to drink, though he meant to benefit her by asking. ### Greek text ἡ μὲν οὐν Σαμαρεῖτις αἰτουμένη πιεῖν διὰ τῶν ἐπαπορήσεων αὐτῆς οἱονεὶ * * δὲ διὰ τὸν αἰτήσαντα· οὔτε γὰρ εἶχεν δοῦναι τῷ Ἰησοῦ ἄξιον αὐτοῦ πόμα, εἰ κἀκεῖνος ἐν τῷ ἐκείνην αἰτηθεῖσαν ὀρέξαι ἐβούλετο εὐεργετῆσαι διὰ τούτου τὴν πιεῖν δεδωκυῖαν. ### English translation (Claude) The Samaritan woman, then, asked to give drink, through her objections as it were … but because of the one who asked; for she had no drink worthy of Jesus to give, even if he, in her being asked to offer it, wished by this to benefit the one who had given him drink. ### Translation notes - A gap in the digital text is marked "…". ### Citation (SBL) Origen, Comm. Jo. 13.194 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-194). ## Commentary on John 13.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-195 - Source: Preuschen 4:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples offered food in the interval when no Samaritan was present, perhaps to avoid giving offense. ### Greek text ἔπρεπεν ἤδη * * * * ἀπὸ τῆς Σαμαρείτιδος. οἱ δὲ μαθηταὶ * * * ἀπεληλυθότων εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν, ἤτοι εὑρηκότες ἐπιτηδείους τροφὰς παρὰ τοῖς ἑτεροδόξοις, λόγους τινὰς ἁρμόζοντας, * * * * * * αὐτῷ Φάγε· καιρὸν νομίσαντες ἐπιτήδειον εἶναι αὐτῷ τροφῆς τὸν μεταξὺ τοῦ ἀπεληλυθέναι εἰς τὴν πόλιν τὴν γυναῖκα καὶ τοῦ ἐληλυθέναι πρὸς αὐτὸν τοὺς Σαμαρείτας· ἐπʼ οὐδενὸς γὰρ ξένου παρετίθεσαν αὐτῷ τὴν τροφὴν ἴσως ἐπιτριβείσης ἂν τῆς Σαμαρείτιδος, εἰ ἑώρα τοὺς μαθητὰς τὰ ἀπὸ τῆς πόλεως αὐτῆς τρόφιμα ἤτοι ὄντα ἢ νομιζόμενα παρατιθέναι βουλομένους τῷ διδασκάλῳ. ### English translation (Claude) It was fitting now … from the Samaritan woman. And the disciples … having gone into the city to buy food, either having found suitable food among the heterodox, certain fitting words, … [say] to him, Eat; thinking it a suitable time for his food, the interval between the woman's going into the city and the Samaritans' coming to him. For they did not set the food before him in the presence of any stranger, perhaps because the Samaritan woman would have been hurt if she saw the disciples wishing to set before the teacher the provisions from her city, whether real or supposed. ### Scripture references - John 4:8: allusion, high confidence ### Translation notes - The digital text has several gaps here, marked "…". The allusion is John 4:8. ### Citation (SBL) Origen, Comm. Jo. 13.195 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-195). ## Commentary on John 13.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-196 - Source: Preuschen 4:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hence “meanwhile”: the disciples spoke when the Samaritans were not there. ### Greek text ἀλλʼ οὐδὲ ἐνώπιον τῶν Σαμαρειτῶν δεόντως ἂν ἐκεῖνοι ἔλεγον· »Ῥαββὶ φάγε·« χρῃζόντων καταλιπεῖν ἑαυτῶν τὴν πόλιν. διὰ τοῦτο καλῶς πρόσκειται τὸ » Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθη- »ταὶ λέγοντες· Ῥαββὶ φάγε«. ### English translation (Claude) Nor would they fittingly have said before the Samaritans, “Rabbi, eat,” since these needed to leave their own city. That is why it is well added: “Meanwhile the disciples were asking him, saying, Rabbi, eat.” ### Scripture references - John 4:31: quotation, high confidence ### Translation notes - The quotation is John 4:31. ### Citation (SBL) Origen, Comm. Jo. 13.196 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-196). ## Commentary on John 13.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-197 - Source: Preuschen 4:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does the text say they “asked” rather than “said”? ### Greek text διὰ τί δὲ »αὐτὸν ἠρώτων«, καὶ οὐχὶ * * * ἄξιον ἰδεῖν· * * * τερον γὰρ ἂν ἐγέγραπτο· »Ἐν δὲ τῷ »ταξὺ ἔλεγον αὐτῷ οἱ μαθηταί Ῥαββὶ φάγε«. ### English translation (Claude) And why “they were asking him,” and not …, is worth seeing; for … it would have been written, “Meanwhile the disciples said to him, Rabbi, eat.” ### Scripture references - John 4:31: quotation, high confidence ### Translation notes - The digital text has gaps here, marked "…". The quotation is John 4:31. ### Citation (SBL) Origen, Comm. Jo. 13.197 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-197). ## Commentary on John 13.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-198 - Source: Preuschen 4:256–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples always want to nourish the Word with what they find, so that he stays with them and feeds them in return. ### Greek text τὸ δὲ καὶ ἐρωτᾶν ἴνα φάγῃ καὶ ἱκετεύειν * * * δεῖσθαι τάχα τι δηλοῖ πρὸ ἐνίοτε δὲ καὶ μετὰ τὴν ἐξέτασιν. καὶ ὅρα μήποτε εὐλαβοῦνται μὴ * * * ὁ λόγος ταῖς οἰκει * * * ἢ ἰσχυροποιούμενος τροφαῖς, καὶ αὐτὸν † εὑρισκομένους ἐδέσθαι· οἷς γὰρ εὑρίσκουσιν οἱ μαθηταὶ ἀεὶ τρέφειν τὸν λόγον βούλονται, ἵνα ἰσχυροποιούμενος καὶ τονούμενος καὶ δυναμούμενος ἐπιπλεῖον παραμείνῃ τοῖς αὐτὸν τρέφουσιν, ἀντιτρέφων τοὺς παρατιθέντας αὐτῷ τὰ βρώματα. ### English translation (Claude) And asking him to eat and entreating … to beg perhaps shows something before, and sometimes after, the examination. And see whether they are anxious lest … the Word … or strengthened by [their own] foods, and … him to eat those found. For with what they find, the disciples always wish to feed the Word, so that, strengthened, invigorated, and empowered, he may remain longer with those who feed him, feeding in return those who set the foods before him. ### Translation notes - The digital text has several gaps here, and the text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.198 (Preuschen 4:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-198). ## Commentary on John 13.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-199 - Source: Preuschen 4:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So Christ knocks at the door to dine with us and then feed us in return. ### Greek text διὰ τοῦτο ἑστηκέναι φησὶν ἐπὶ τὴν θύραν καὶ κρούειν, ἵνʼ ἐάν τις ἀνοίξῃ τὴν θύραν εἰσέλθῃ πρὸς αὐτὸν καὶ δειπνήσῃ μετʼ ἐκείνου, ὥστε ὕστερον δυνηθέντα τὸν δειπνήσαντα ἀντιδειπνισθῆναι ὑπὸ τοῦ δειπνήσαντος λόγου παρὰ τῷ ἀνθρώπῳ. ### English translation (Claude) That is why he says he stands at the door and knocks, so that if anyone opens the door he may come in to him and dine with him, so that afterward the one who gave the dinner may be able to be dined in return by the Word who dined with the man. ### Scripture references - Rev 3:20: allusion, high confidence ### Translation notes - The allusion is Rev 3:20. ### Citation (SBL) Origen, Comm. Jo. 13.199 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-199). ## Commentary on John 13.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-200 - Source: Preuschen 4:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the disciples wanted to share food from Samaria with Jesus, linking this to the foolish virgins. ### Greek text Ὁ δὲ Ἡρακλέων φησίν, ὅτι ἐβούλοντο κοινωνεῖν αὐτῷ ἐξ ὧν ἀγοράσαντες ἀπὸ τῆς Σαμαρείας κεκομίκεισαν. ταῦτα δὲ φησὶν ἵνα τινα * * * * αἱ πέντε μωραὶ παρθένοι * * * * * * * ἀπὸ τοῦ νυμφίου. ### English translation (Claude) Heracleon says that they wished to share with him what they had bought in Samaria and brought. He says this so that … the five foolish virgins … from the bridegroom. ### Scripture references - Matt 25:2: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported; the digital text has large gaps here. The allusion is Matt 25:1–12. ### Citation (SBL) Origen, Comm. Jo. 13.200 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-200). ## Commentary on John 13.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-201 - Source: Preuschen 4:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's comparison implies an accusation against the disciples. ### Greek text πῶς δὲ οἶμαι * * * τὰ αὐτὰ ἔχειν * * λέγονται * * * * ταῖς ἀποκλισθείσαις μωραῖς παρθένοις ἄξιον ἰδεῖν κατηγορίαν περιέχοντα τῶν μαθητῶν τοῖς αὐτοῖς κοιμωμένων ταῖς μωραῖς παρθένοις. ### English translation (Claude) And how, I think, … to have the same … are said … to the foolish virgins who were shut out, it is worth seeing, since it contains an accusation of the disciples as sleeping like the foolish virgins. ### Scripture references - Matt 25:10–12: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The digital text has large gaps here. The allusions are Matt 25:5, 10–12. ### Citation (SBL) Origen, Comm. Jo. 13.201 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-201). ## Commentary on John 13.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-202 - Source: Preuschen 4:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Light and oil are unlike food, so Heracleon's comparison fails. Next lemma: “I have food to eat that you do not know.” ### Greek text ἔτι δὲ καὶ τὸ ἀνόμοιον τοῦ φωτὸς πρὸς τροφήν, καὶ τοῦ ἐλαίου πρὸς τὰ βρώματα * * * * * σαντας αἰτιάσασθαι τὴν ἐκδοχήν, ἢ εἴπερ τι ἐδύνατο σαφῆ ποιῆσαι τὸν λόγον, ἐχρῆν αὐτὸν διὰ πλειόνων παραμυθήσασθαι κατασκευάζοντα τὴν ἰδίαν ἐκδοχήν. Ὁ δέ εἶπεν αὐτοῖς Ἑγὼ βρῶσιν ἔχω φαγεῖν, ὴν ὑμεῖς οὐκ οἴδατε. ### English translation (Claude) Further, the unlikeness of light to food, and of oil to victuals, … to fault the interpretation; or if he could make his account clear in any way, he ought to have supported his own interpretation with more arguments. [John 4:32:] “But he said to them, I have food to eat that you do not know.” ### Scripture references - John 4:32: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - A gap in the digital text is marked "…". The lemma is John 4:32. ### Citation (SBL) Origen, Comm. Jo. 13.202 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-202). ## Commentary on John 13.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-203 - Source: Preuschen 4:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only what is in need eats; the self-sufficient needs no food. ### Greek text Τὸ μὲν ἀνενδεὲς οὐ βρώσεως, τὸ δὲ χρῇζον βρώσεως οὐκ ἔστιν ἀνενδεές. καὶ δῆλον ὅτι ὁ ἐσθίων οὐχὶ μὴ χρῄζων βρώσεως ἐσθίει, ἀλλὰ χρῄζων καὶ δεόμενος αὐτῆς. ### English translation (Claude) What lacks nothing [does not need] food, and what needs food is not without need. And it is clear that one who eats does not eat when he has no need of food, but because he needs and lacks it. ### Citation (SBL) Origen, Comm. Jo. 13.203 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-203). ## Commentary on John 13.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-204 - Source: Preuschen 4:257–258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodies need food to replace what they lose; spiritual beings are fed by thoughts, words, and good deeds, without which they lose their quality. ### Greek text καὶ τὰ μὲν σώματα, ἅτε τῇ φύσει ὄντα ῥευστὰ, τρέφεται τῆς τροφῆς ἀναπληρούσης τὸν τόπον τῶν ἀπορρεόντων· τὰ δὲ κρείττονα σώματος τρέφεται τοῖς ἀσωμάτοις νοήμασιν καὶ λόγοις καὶ πράξεσιν ὑγιέσιν, οὐχὶ εἰς τὸ μὴ εἶναι διαλυθησόμενα, εἰ μὴ τρέφοιτο· οὐδὲ γὰρ σώματα μὴ τρεφόμενα εἰς τὸ μὴ εἶναι διαλύεται· ἀπόλλυσιν δὲ τὸ εἶναι τοιάδε, ὅτε οὐ τρέφεται τοῖς τοιοῖσδε τὰ τῆς διαφερούσης τῶν σωμάτων φύσεως. ### English translation (Claude) And bodies, being by nature in flux, are fed by food filling the place of what flows away; while things better than body are fed by incorporeal thoughts, words, and sound actions, not that they would dissolve into non-being if they were not fed (for not even bodies dissolve into non-being when not fed); but beings of a nature different from bodies lose their being such-and-such when they are not fed with such things. ### Citation (SBL) Origen, Comm. Jo. 13.204 (Preuschen 4:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-204). ## Commentary on John 13.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-205 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souls, like bodies, differ in how much and what kind of nourishment they can take. ### Greek text ὥσπερ δὲ τὰ δεόμενα τροφῆς σώματα οὐδὲ τοῖς ἀπὸ τῶν ποιοτήτων τρέφεται, οὐδὲ ποσότης τροφῶν ἡ αὐτὴ πᾶσιν ἀρκεῖ, οὕτω νοητέον καὶ ἐπὶ τῶν κρειττόνων παρὰ τὰ σώματα. καὶ γὰρ ταῦτα τὰ μὲν πλείονος, τὰ δὲ ἐλάττονος δεῖται τροφῆς, οὐ τῶν ἵσων ὄντα χωρητικά. ### English translation (Claude) And just as bodies that need food are not fed by all qualities, nor does the same quantity of food suffice for all, so we must understand of what is better than bodies. For these too need, some more and some less food, not being capable of equal amounts. ### Citation (SBL) Origen, Comm. Jo. 13.205 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-205). ## Commentary on John 13.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-206 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all souls are suited to the same spiritual food. ### Greek text ἀλλʼ οὐδὲ ἡ ποιότης τῶν τρεφόντων λόγων καὶ νοημάτων τῶν ἐν θεωρίᾳ πράξεών τε τῶν τούτοις ἁρμοζουσῶν, ἡ αὐτὴ ἁρμόζει πάσαις ταῖς ψυχαῖς. ### English translation (Claude) Nor does the same quality of nourishing words and thoughts in contemplation, and of actions fitting them, suit all souls. ### Citation (SBL) Origen, Comm. Jo. 13.206 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-206). ## Commentary on John 13.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-207 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vegetables and solid food suit different stages. ### Greek text ἀλλὰ γὰρ καὶ λάχανον καὶ στερεὰ τροφὴ οὐχὶ κατὰ τὸν αὐτὸν καιρὸν τρέφει τοὺς δεομένους τῆς ἀπὸ τούτων βελτιώσεως. ### English translation (Claude) For vegetables and solid food do not nourish at the same time those who need the improvement that comes from them. ### Citation (SBL) Origen, Comm. Jo. 13.207 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-207). ## Commentary on John 13.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-208 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginners need milk, as Peter and Paul say. ### Greek text τὰ μὲν γὰρ ἀρτιγέννητα βρέφη, ὥς φησιν ὁ Πέτρος, τὸ λογικὸν ἄδολον γάλα ἐπιποθείτω, καὶ εἴ τις τὴν νηπιότητα ἔχει Κορινθίων, πρὸς οὕς φησιν ὁ Παῦλος »Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα«. ### English translation (Claude) For let newborn infants, as Peter says, long for the pure spiritual milk, and anyone who has the infancy of the Corinthians, to whom Paul says, “I gave you milk to drink, not solid food.” ### Scripture references - 1 Pet 2:2: allusion, high confidence - 1 Cor 3:2: quotation, high confidence ### Translation notes - The allusion is 1 Pet 2:2; the quotation is 1 Cor 3:2. ### Citation (SBL) Origen, Comm. Jo. 13.208 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-208). ## Commentary on John 13.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-209 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The weak in faith eat vegetables, as Paul says. ### Greek text ὁ δὲ ἀσθενῶν διὰ τὸ μὴ πιστεύειν λάχανα ἐσθιέτω· καὶ τοῦτο δὲ ὁ Παῦλος διδάσκει λέγων· »Ὅς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ »ἀσθενῶν λάχανα ἐσθίει«. ### English translation (Claude) And let one who is weak through not believing eat vegetables; Paul teaches this too, saying, “One believes he may eat anything, but the weak one eats vegetables.” ### Scripture references - Rom 14:2: quotation, high confidence ### Translation notes - The quotation is Rom 14:2. ### Citation (SBL) Origen, Comm. Jo. 13.209 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-209). ## Commentary on John 13.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-210 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is simple food shared in love, solid food for the mature, and even poisonous food. ### Greek text καὶ ἔστιν γέ ποτε »κρείττων ξενισμὸς »λαχάνων πρὸς φιλίαν καὶ χάριν, ὥσπερ καὶ μόσχοι ἀπὸ φάτνης μετὰ »ἔχθρας«. »Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ τῶν διὰ τὴν ἕξιν τὰ »αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ »κακοῦ«, ἔστιν δέ τις καὶ δηλητήριος τροφή, ἥντινα μανθάνομεν ἀπὸ τῆς τετάρτης τῶν Βασιλειῶν, λεγόντων πρὸς τὸν Ἐλισαῖόν τινων· »Θάνατος ἐν τῷ λέβητι, ἄνθρωπε τοῦ θεοῦ«. ### English translation (Claude) And sometimes “a hospitality of vegetables with friendship and grace is better than a calf from the stall with enmity.” “But solid food belongs to the perfect, those who by practice have their senses trained to distinguish good and evil.” And there is also a poisonous food, which we learn of from the fourth book of Kingdoms, when some said to Elisha, “Death is in the pot, man of God.” ### Scripture references - Prov 15:17: quotation, high confidence - Heb 5:14: quotation, high confidence - 2 Kgs 4:40: quotation, high confidence ### Translation notes - The quotations are Prov 15:17 (LXX), Heb 5:14, and 2 Kgs 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.210 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-210). ## Commentary on John 13.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-211 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simpler souls have spiritual “grass,” as in Psalm 23. ### Greek text καὶ ἡ μέν τίς ἐστιν τῶν ἀλογωτέρων ψυχῶν πνευματικὴ ποώδης τροφὴ καὶ ἄλλη χόρτος ἢ ἄχυρον, ἅπερ σημαίνεται διὰ τοῦ· »Κύριος ποιμανεῖ με, »καὶ οὐδέν με ὑστερήσει. ### English translation (Claude) And there is a spiritual grassy food for more irrational souls, and another, fodder or chaff, which is signified by “The Lord shepherds me, and I shall lack nothing. ### Scripture references - Ps 23:1 (22:1 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 23:1 (22:1 LXX). ### Citation (SBL) Origen, Comm. Jo. 13.211 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-211). ## Commentary on John 13.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-212 - Source: Preuschen 4:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Genesis also speak of fodder and chaff. ### Greek text εἰς τόπον χλόης ἐκεῖ με κατεσκήνωσεν· »ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεφέν με«. καὶ ὁ Ἡσαΐας δέ φησι· »Λέων »δὲ ὡς βοῦς ἄχυρον φάγεται«. ἀλλὰ καὶ χόρτον τοῖς κτήνεσιν ἐν τῷ οἴκῳ τῆς ῾Ρεβέκκας παρατιθέασιν τοῦ παιδὸς Ἀβράμ. ### English translation (Claude) In a green place, there he made me dwell; beside the water of rest he nourished me.” And Isaiah says, “And the lion shall eat chaff like the ox.” And in Rebekah's house they set fodder before the camels of Abraham's servant. ### Scripture references - Ps 23:2 (22:2 LXX): quotation, high confidence - Isa 11:7: quotation, high confidence - Gen 24:32: allusion, high confidence ### Translation notes - The quotations are Ps 23:2 (22:2 LXX) and Isa 11:7; the allusion is Gen 24:32. ### Citation (SBL) Origen, Comm. Jo. 13.212 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-212). ## Commentary on John 13.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-213 - Source: Preuschen 4:258–259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rational person eats spiritual bread and drinks spiritual wine. ### Greek text ἐὰν δέ τις ᾖ λογικώτερος καὶ διὰ τοῦτο καὶ νοητὸς ἄνθρωπος, τὸν νοητὸν ἄρτον ἐσθίει, ὡς ἐν ψαλμοῖς γέγραπται· Ἄρτος στηρίζει καρδίαν »ἀνθρώπου«, καὶ τῷ νοητῷ οἴνῳ εὐφραίνεται οὐκ ἄλλως ἢ ἄνθρωπος· Οἶνος γὰρ εὐφραίνει καρδίαν ἀνθρώπου«. ### English translation (Claude) But if someone is more rational, and for this reason an intelligible human being, he eats the intelligible bread, as is written in the Psalms, “Bread strengthens the heart of man,” and he is gladdened by the intelligible wine, as none other than a human being: “For wine gladdens the heart of man.” ### Scripture references - Ps 104:15 (103:15 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 104:15 (103:15 LXX). ### Citation (SBL) Origen, Comm. Jo. 13.213 (Preuschen 4:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-213). ## Commentary on John 13.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-214 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels too are fed; Abraham set bread before the three visitors. ### Greek text ἀναβατέον δὲ τῷ λόγῳ ἀπὸ τῶν ἀλόγων καὶ τῶν ἀνθρώπων καὶ ἐπὶ τοὺς ἀγγέλους καὶ αὐτοὺς τρεφομένους· οὐ γάρ εἰσιν πάντη ἀνενδεεῖς. »Ἄρτον γοῦν »ἀγγέλων ἔφαγεν ἄνθρωπος‘, μακάριός γε ὁ Ἀβραὰμ δυνηθεὶς τοῖς ἐπιφανεῖσιν αὐτῷ τρισὶν ἐγκρυφίας ἀζύμους παραθεῖναι. ### English translation (Claude) We must ascend in our argument from irrational creatures and human beings to the angels too, who are also fed; for they are not wholly without need. “Man ate the bread of angels,” at any rate; and blessed was Abraham, who was able to set unleavened cakes before the three who appeared to him. ### Scripture references - Ps 78:25 (77:25 LXX): quotation, high confidence - Gen 18:6: allusion, high confidence ### Translation notes - The quotation is Ps 78:25 (77:25 LXX); the allusion is Gen 18:6. ### Citation (SBL) Origen, Comm. Jo. 13.214 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-214). ## Commentary on John 13.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-215 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's food was unknown to the disciples. ### Greek text Ἀλλʼ ἤδη ἐπὶ τὸν προκείμενον λόγον τὸν περὶ τῆς Χριστοῦ βρώσεως ὁδευτέον, ἣν οἱ μαθηταὶ τότε οὐκ ᾔδεσαν· ἀληθεύει γὰρ λέγων ὁ Ἰησοῦς· »Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«. ### English translation (Claude) But now we must proceed to the present passage about Christ's food, which the disciples did not know then. For Jesus speaks truly in saying, “I have food to eat that you do not know.” ### Scripture references - John 4:32: quotation, high confidence ### Translation notes - The quotation is John 4:32. ### Citation (SBL) Origen, Comm. Jo. 13.215 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-215). ## Commentary on John 13.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-216 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They did not know that his food was doing the Father's will. ### Greek text ὅπερ γὰρ καὶ ἔπραττεν ὁ Ἰησοῦς ποιῶν τὸ θέλημα τοῦ πέμψαντος αὐτὸν καὶ τελειῶν αὐτοῦ τὸ ἔργον, τοῦτο οὐκ ᾔδεσαν οἱ ἵνα δὲ νοηθῇ ### English translation (Claude) For what Jesus was doing, doing the will of him who sent him and completing his work, this the [disciples] did not know. And so that ### Scripture references - John 4:34: allusion, high confidence ### Translation notes - The word "disciples" has dropped out of the digital text. The allusion is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.216 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-216). ## Commentary on John 13.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-217 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul could say the same to the Corinthians, who were not ready for solid food. ### Greek text τρανότερον τὸ » Ἑγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ »οἴδατε«, λεγέτω καὶ Παῦλος τοῖς χρείαν ἔχουσιν γάλακτος, καὶ οὐ στερεᾶς τροφῆς, Κορινθίοις, καὶ γάλα ποτιζομένοις καὶ οὐ βρῶμα, τῷ μηδέπω αὐτοὺς δύνασθαι βρώματος μεταλαμβάνειν· »Ἐγὼ βρῶσιν »ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«. ### English translation (Claude) “I have food to eat that you do not know” may be understood more clearly, let Paul too say to the Corinthians who need milk and not solid food, and are given milk to drink and not food because they cannot yet partake of food: “I have food to eat that you do not know.” ### Scripture references - John 4:32: quotation, high confidence - 1 Cor 3:2: allusion, high confidence ### Translation notes - The quotation is John 4:32; the allusion is 1 Cor 3:2. ### Citation (SBL) Origen, Comm. Jo. 13.217 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-217). ## Commentary on John 13.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-218 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mature always say this to the less advanced. ### Greek text καὶ ἀεί γε ὁ διαφέρων τοῖς ὑποδεεστέροις καὶ μὴ δυναμένοις τὰ αὐτὰ τοῖς κρείττοσιν θεωρεῖν ἐρεῖ· ### English translation (Claude) And always the one who excels will say to the lesser, who cannot contemplate the same things as the better: ### Citation (SBL) Origen, Comm. Jo. 13.218 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-218). ## Commentary on John 13.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-219 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Christ is nourished by the Father, who alone is self-sufficient. ### Greek text »Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«. καὶ οὐκ ἄτοπόν γε λέγειν μὴ μόνον ἀνθρώπους καὶ ἀγγέλους ἐνδεεῖς εἶναι τῶν νοητῶν τροφῶν, ἀλλὰ καὶ τὸν χριστὸν τοῦ θεοῦ· καὶ αὐτὸς γάρ, ἵνʼ οὕτως εἴπω, ἐπισκευάζεται ἀεὶ ἀπὸ τοῦ πατρὸς τοῦ μόνου ἀνενδεοῦς καὶ αὐτάρκους αὑτῷ. ### English translation (Claude) “I have food to eat that you do not know.” And it is not absurd to say that not only human beings and angels need intelligible foods, but also the Christ of God; for he too, so to speak, is always furnished by the Father, who alone is without need and self-sufficient. ### Scripture references - John 4:32: quotation, high confidence ### Translation notes - The quotation is John 4:32. ### Citation (SBL) Origen, Comm. Jo. 13.219 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-219). ## Commentary on John 13.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-220 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crowds are fed by the disciples, the disciples by Jesus, and the Son by the Father alone. ### Greek text λαμβάνει δὲ τὰ βρώματα ὁ μὲν πολὺς τῶν μαθητευομένων ἀπὸ τῶν μαθητῶν Ἰησοῦ, κελευομένων παρατιθέναι τοῖς ὄχλοις· οἱ δὲ τοῦ Ἰησοῦ μαθηταὶ ἀπʼ αὐτοῦ τοῦ Ἰησοῦ, πλὴν ἔσθʼ ὅτε καὶ ἀπὸ ἁγίων ἀγγέλων· ὁ δὲ υἱὸς τοῦ θεοῦ ἀπὸ τοῦ πατρὸς μόνου λαμβάνει τὰ βρώματα, οὐ διά τινος. ### English translation (Claude) The great number of those being taught receive their food from Jesus' disciples, who are commanded to set it before the crowds; but Jesus' disciples receive it from Jesus himself, though sometimes also from holy angels; while the Son of God receives his food from the Father alone, not through anyone. ### Scripture references - Matt 14:19: allusion, high confidence ### Translation notes - The allusion is Matt 14:19. ### Citation (SBL) Origen, Comm. Jo. 13.220 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-220). ## Commentary on John 13.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-221 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole mystery of calling and election is the food of the great supper. ### Greek text οὐκ ἄτοπον δὲ καὶ τὸ ἅγιον πνεῦμα τρέφεσθαι λέγειν· ζητητέον δὲ λέξιν γραφῆς ὑποβάλλουσαν ἡμῖν τοῦτο. ὅλον δὲ τὸ μυστήριον τῆς κλήσεως καὶ ἐκλογῆς τὰ ἐν τῷ μεγάλῳ δείπνῳ ἐστὶν βρώματα· »Ἄνθρωπος, γάρ »φησιν, ἐποίει δεῖπνον μέγα, καὶ τῆ ὥρᾳ τοῦ δείπνου ἔπεμψεν καλέσαι »τοὺς κεκλημένους«. ### English translation (Claude) It is not absurd to say that the Holy Spirit too is fed; but we must seek a passage of Scripture that suggests this to us. The whole mystery of the calling and election is the food at the great supper: “A man,” he says, “was giving a great supper, and at the hour of the supper he sent to call those who had been invited.” ### Scripture references - Luke 14:16–17: quotation, high confidence ### Translation notes - The quotation is Luke 14:16–17. ### Citation (SBL) Origen, Comm. Jo. 13.221 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-221). ## Commentary on John 13.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-222 - Source: Preuschen 4:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels' supper parables and Isaiah's promises speak of this food. ### Greek text μένους( καὶ ἀναλεκτέον γε ἀπὸ τῶν εὐαγγελίων τὰς περὶ δείπνων παραβολάς. ἀλλὰ καὶ διὰ τοῦ Ἡσαΐου αἱ ἐπαγγελίαι τοῦ φαγεῖν εἰσιν καὶ πιεῖν, λέγοντος· »Ἰδοὺ οἱ δουλεύοντές »φάγονται, ὑμεῖς δὲ πεινάσετε· ἰδοὺ οἱ δουλεύοντές μοι πίονται, »ὑμεῖς δὲ διψήσετε«. ### English translation (Claude) And we must gather from the Gospels the parables about suppers. And through Isaiah too there are promises of eating and drinking, when he says, “Behold, those who serve me shall eat, but you shall hunger; behold, those who serve me shall drink, but you shall thirst.” ### Scripture references - Isa 65:13: quotation, high confidence ### Translation notes - The digital text begins with a stray repeated syllable. The quotation is Isa 65:13. ### Citation (SBL) Origen, Comm. Jo. 13.222 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-222). ## Commentary on John 13.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-223 - Source: Preuschen 4:259–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In paradise God gave laws about food; man would have stayed immortal had he obeyed. ### Greek text ἔτι μὴν ἐν τῇ Γενέσει εἰς τὸν παράδεισον τῆς τροφῆς τίθεται τὸν ἄνθρωπον ὁ θεὸς νόμους περὶ τοῦ ἐσθίειν τάδε τινὰ καὶ μὴ ἐσθίειν τάδε διδούς. καὶ ἀθάνατος ἂν ἔμεινεν ὁ ἄνθρωπος, εἰ ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει ἤσθιεν, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ ἤσθιεν. ### English translation (Claude) Further, in Genesis God places man in the paradise of food, giving laws about eating some things and not eating others. And man would have remained immortal if he had eaten for food from every tree in paradise but had not eaten from the tree of knowing good and evil. ### Scripture references - Gen 2:15–17: allusion, high confidence ### Translation notes - The allusion is Gen 2:15–17. ### Citation (SBL) Origen, Comm. Jo. 13.223 (Preuschen 4:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-223). ## Commentary on John 13.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-224 - Source: Preuschen 4:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous are fed, but the unrighteous suffer a famine of God's word. ### Greek text ὅρα καὶ τὰ ἐν εἰκοστῷ πρώτῳ ψαλμῷ λεγόμενα περὶ τῶν προσκυνούντων διὰ τὸ βεβρωκέναι· »Ἔφαγον, γάρ φησιν, καὶ προσεκύνησαν πάντες οἱ »πίονες τῆς γῆς«· διόπερ· »Οὐδὲ λιμοκτονήσει κύριος ψυχὴν δικαίαν«, ἀλλʼ ὅταν ἄδικοι γενώμεθα, ἐξαποστελεῖ »λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον »κυρίου«. ### English translation (Claude) See also what is said in the twenty-first Psalm about those who worship because they have eaten: “All the fat ones of the earth ate and worshiped”; therefore, “The Lord will not starve a righteous soul”; but when we become unrighteous, he will send “a famine on the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord.” ### Scripture references - Ps 22:29 (21:30 LXX): quotation, high confidence - Prov 10:3: quotation, high confidence - Amos 8:11: quotation, high confidence ### Translation notes - The quotations are Ps 22:29 (21:30 LXX), Prov 10:3, and Amos 8:11. ### Citation (SBL) Origen, Comm. Jo. 13.224 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-224). ## Commentary on John 13.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-225 - Source: Preuschen 4:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As we advance we eat better food, perhaps one day the Son's own food. Next lemma: John 4:33. ### Greek text ὅσον οὖν προκόπτομεν, κρείττονα καὶ πλείονα φαγόμεθα, ἕως τάχα φθάσομεν ἐπὶ τὸ τὴν αὐτὴν βρῶσιν φαγεῖν τῷ υἱῷ τοῦ θεοῦ, ἣν ἐπὶ τοῦ παρόντος οἱ μαθηταὶ οὐκ οἴδασιν. οὐδὲν δὲ εἰς τὴν λέξιν εἶπεν ὁ Ἡρακλέων. Ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους· Μὴ τις ἤνεγκεν αὐτῳ φαγειν; ### English translation (Claude) The more we advance, then, the better and more we shall eat, until perhaps we reach the point of eating the same food as the Son of God, which at present the disciples do not know. Heracleon said nothing on this passage. [John 4:33:] “So the disciples said to one another, Has anyone brought him something to eat?” ### Scripture references - John 4:33: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, medium confidence ### Translation notes - The lemma is John 4:33. ### Citation (SBL) Origen, Comm. Jo. 13.225 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-225). ## Commentary on John 13.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-226 - Source: Preuschen 4:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon thinks the disciples spoke carnally, like the Samaritan woman; perhaps they saw something more divine. ### Greek text Εἰ καὶ σαρκικῶς ὑπολαμβάνει ταῦτα λέγεσθαι ὁ Ἡρακλέων ὑπὸ τῶν μαθητῶν ὡς ἔτι ταπεινότερον διανοουμένων καὶ τὴν Σαμαρεῖτιν μιμουμένων λέγουσαν· »Οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν βαθύ‘, ἄξιον ἡμᾶς ἰδεῖν, μήποτε βλέποντές τι θειότερον οἱ μαθηταί φασιν πρὸς ἀλλήλους· ### English translation (Claude) Even if Heracleon supposes that these things were said by the disciples in a fleshly way, as still thinking more lowly and imitating the Samaritan woman, who said, “You have nothing to draw with, and the well is deep,” it is worth our seeing whether the disciples, seeing something more divine, say to one another: ### Scripture references - John 4:11: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. The quotation is John 4:11. ### Citation (SBL) Origen, Comm. Jo. 13.226 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-226). ## Commentary on John 13.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-227 - Source: Preuschen 4:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples may have thought angels had fed him; he teaches them his food is doing the Father's will. Next lemma: John 4:34. ### Greek text »Μή τις ἤνεγκεν αὐτῷ φαγεῖν;‘ τάχα γὰρ ὑπενόουν ἀγγελικήν τινα δύναμιν ἐνηνοχέναι αὐτῷ φαγεῖν· καὶ εἰκὸς ὅτι διὰ τοῦτο ἐδιδάσκοντο ὅτι μεῖζόν ἐστιν ὃ εἶχεν βρῶμα φαγεῖν, ὅπερ ἦν ποιῆσαι »τὸ θέλημα τοῦ πέμψαντος‘ αὐτὸν »καὶ τελειῶσαι τὸ ἔργον αὐτοῦ«. Λέγει αὐτοῖς ὁ Ἰησοῦς· Ἐμὸν βρῶμά ἐστιν ἵνα Ποιήσω τὸ θέλημα τοῦ πεμψαντός με καὶ τελειώσα αὐτοῦ τὸ ἔργον. ### English translation (Claude) “Has anyone brought him something to eat?” For perhaps they suspected that some angelic power had brought him something to eat; and it is likely that for this reason they were taught that the food he had to eat was greater, namely to do “the will of him who sent” him “and to complete his work.” [John 4:34:] “Jesus says to them, My food is to do the will of him who sent me and to complete his work.” ### Scripture references - John 4:33: quotation, high confidence - John 4:34: quotation, high confidence ### Translation notes - The quotations are John 4:33 and the lemma John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.227 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-227). ## Commentary on John 13.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-228 - Source: Preuschen 4:260–261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's food is doing the Father's will so fully that their wills are one, which is why he says, “I and the Father are one.” ### Greek text Πρέπουσα βρῶσις τῷ υἱῷ τοῦ θεοῦ ὅτε ποιητὴς γίνεται τοῦ πατρικοῦ θελήματος, τοῦτο τὸ θέλειν ἐν ἑαυτῷ ποιῶν ὅπερ ἦν καὶ ἐν τῷ πατρί, ὥστε εἶναι τὸ θέλημα τοῦ θεοῦ ἐν τῷ θελήματι τοῦ υἱοῦ, καὶ γενέσθαι τὸ θέλημα τοῦ υἱοῦ ἀπαράλλακτον τοῦ θελήματος τοῦ πατρός, εἰς τὸ μηκέτι εἶναι δύο θελήματα ἀλλὰ x003E; θέλημα· ὅπερ ἓν θέλημα αἴτιον ἦν τοῦ λέγειν τὸν υἱόν· »Ἐγὼ καὶ ὁ »πατὴρ ἕν ἐσμεν«, καὶ διὰ τοῦτο τὸ θέλημα ὁ ἰδὼν αὐτὸν ἑώρακε τὸν υἱόν, ἑώρακε δὲ καὶ τὸν πέμψαντα αὐτόν. ### English translation (Claude) It is fitting food for the Son of God when he becomes a doer of the Father's will, making in himself this willing which was also in the Father, so that the will of God is in the will of the Son, and the will of the Son becomes indistinguishable from the will of the Father, so that there are no longer two wills but [one] will. This one will was the cause of the Son's saying, “I and the Father are one”; and because of this will, one who has seen him has seen the Son, and has also seen the one who sent him. ### Scripture references - John 10:30: quotation, high confidence - John 14:9: allusion, high confidence - John 12:45: allusion, medium confidence ### Translation notes - An encoding error obscures the word "one". The quotation is John 10:30; the allusion is John 14:9. Origen grounds the unity of Father and Son here in the identity of their will. ### Citation (SBL) Origen, Comm. Jo. 13.228 (Preuschen 4:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-228). ## Commentary on John 13.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-229 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing the Father's will means sharing his very willing, not merely doing outward tasks. ### Greek text καὶ πρέπον γε μᾶλλον οὕτω νοεῖν ἡμᾶς ποιεῖσθαι ὑπὸ τοῦ υἱοῦ τὸ θέλημα τοῦ πατρός, ἀφʼ οὗ θελήματος καὶ τὰ ἔξω τοῦ θέλοντος καλῶς ἐγένετο, ἤπερ μὴ περιεργασαμένους ἡμᾶς τὰ περὶ τοῦ θελήματος νομίζειν εἶναι τὸ ποιεῖν τὸ θέλημα τοῦ πέμψαντος * ἐν τῷ τάδε τινὰ τὰ ἔξω ποιεῖν. ### English translation (Claude) And it is more fitting for us to understand thus that the Father's will is done by the Son, the will from which even the things outside the one who wills came to be well, than, without inquiring about the will, to think that doing the will of the one who sent him consists in doing certain external things. ### Citation (SBL) Origen, Comm. Jo. 13.229 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-229). ## Commentary on John 13.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-230 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole of the Father's will is done when God's willing is present in the Son. ### Greek text ἐκεῖνο γάρ, λέγω δὲ τὸ ἔξω τοῦ θέλοντος γινόμενον χωρὶς τοῦ προειρημένου θελήματος, οὐχ ὅλον μὲν τὸ θέλημα τοῦ πατρός· πᾶν δέ ἐστιν τὸ θέλημα τοῦ πατρὸς ὑπὸ τοῦ υἱοῦ γινόμενον ὅτε τὸ θέλειν τοῦ θεοῦ γενόμενον ἐν τῷ υἱῷ ποιεῖ ταῦτα ἅπερ βούλεται τὸ θέλημα τοῦ θεοῦ. ### English translation (Claude) For that, I mean what is done [outside] the one who wills, apart from the aforesaid will, is not the whole will of the Father; but the whole will of the Father is done by the Son when the willing of God, having come to be in the Son, does what the will of God wishes. ### Translation notes - The digital text repeats τοῦ where a word is lost; "outside" (ἔξω) is supplied from the parallel phrase "the things outside the one who wills" in 13.229. ### Citation (SBL) Origen, Comm. Jo. 13.230 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-230). ## Commentary on John 13.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-231 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Son receives and does the Father's whole will, and so is his image; other holy beings do God's will but not all of it. ### Greek text μόνος δὲ ὁ υἱὸς πᾶν τὸ θέλημα ποιεῖ χωρήσας τοῦ πατρός· διόπερ καὶ εἰκὼν αὐτοῦ. ἐπισκεπτέον δὲ καὶ περὶ τοῦ ἁγίου πνεύματος· τὰ δὲ λοιπὰ ἅγια οὐδὲν μὲν ποιήσει παρὰ τὸ θέλημα τοῦ θεοῦ, καὶ πάντα γε ἃ ποιήσει, ποιήσει κατὰ τὸ θέλημα τοῦ θεοῦ, οὐ μέντοι γε διαρκεῖ πρὸς τὸ κατὰ τὸ πᾶν θέλημα τυπωθῆναι. ### English translation (Claude) The Son alone does the whole will, having received the whole of the Father's; that is why he is also his image. We must consider also the Holy Spirit. The other holy beings will do nothing against the will of God, and all they do they will do according to the will of God; yet they are not sufficient to be shaped according to the whole will. ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - The allusion is Col 1:15. Origen says only the Son receives and does the whole of the Father's will; he leaves the Holy Spirit's place in this open ("we must consider"), the Spirit's status was defined only in the fourth-century controversies. ### Citation (SBL) Origen, Comm. Jo. 13.231 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-231). ## Commentary on John 13.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-232 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Holy beings receive God's will in varying degrees; only Christ does all of it. ### Greek text καὶ τόδε γε τὸ ἅγιον παρὰ τόδε τὸ ἅγιον μεῖζον ἢ πλεῖον ἢ ἐκτυπώτερον συγκρίσει ἑτέρου χωρήσει ἀπὸ τοῦ πατρικοῦ θελήματος, καὶ πάλιν παρʼ ἐκεῖνο ἔσται τι ἄλλο διαφερόντως χωροῦν· πᾶν δὲ καὶ ὅλον τὸ θέλημα τοῦ θεοῦ ποιήσει ὁ εἰπών· »<Ἐμὸν> »ἐστιν, ἵνα ποιήσω τὸ θέλημα τοῦ θεοῦ τοῦ πέμψαντός με«. ### English translation (Claude) And this holy being, compared with that one, will receive more or greater or more distinctly from the Father's will, and again another besides it will receive differently; but the whole and entire will of God will be done by the one who said, “[My food] is to do the will of God who sent me.” ### Scripture references - John 4:34: quotation, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotation is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.232 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-232). ## Commentary on John 13.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-233 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son does only what he sees the Father do. ### Greek text μετὰ τοῦτο γοῦν φησὶν εὐχαρίστως περὶ τοῦ θεοῦ· »Οὐ δύναται ὁ υἱὸς »ποιεῖν ἀφʼ ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ »γὰρ ἐὰν ποιῇ ὁ πατήρ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. ὁ πατὴρ »ἀγαπᾷ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ«. ### English translation (Claude) After this, at any rate, he says gratefully about God: “The Son can do nothing of himself, unless he sees the Father doing something; for whatever the Father does, these the Son also does likewise. The Father loves the Son and shows him all that he himself does.” ### Scripture references - John 5:19–20: quotation, high confidence ### Translation notes - The quotation is John 5:19–20. ### Citation (SBL) Origen, Comm. Jo. 13.233 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-233). ## Commentary on John 13.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-234 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the image of the invisible God: his will images the Father's will, his divinity the true divinity, his goodness the Father's goodness. ### Greek text καὶ τάχα διὰ ταῦτα εἰκών ἐστιν τοῦ θεοῦ τοῦ ἀοράτου· καὶ γὰρ τὸ έν αὐτῷ θέλημα εἰκὼν τοῦ Πρώτου θελήματος, καὶ ἡ ἐν αὐτῷ θεότης εἰκὼν τῆς ἀληθινῆς θεότητος· εἰκὼν δὲ καὶ τῆς ἀγαθότητος ὢν τοῦ πατρός φησι· Τί με λέγεις ἀγαθόν;« καὶ τοῦτό γε τὸ θέλημα βρῶμά ἐστιν τοῦ υἱοῦ ἴδιον αὐτοῦ, διʼ ὅ βρῶμα ἔστιν ὅ ἔστιν. ### English translation (Claude) And perhaps for these reasons he is the image of the invisible God; for the will in him is an image of the first will, and the divinity in him an image of the true divinity. And being the image also of the Father's goodness, he says, “Why do you call me good?” And this will is the food proper to the Son, through which food he is what he is. ### Scripture references - Col 1:15: allusion, high confidence - Mark 10:18: quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The allusions are Col 1:15 and Wis 7:26; the quotation is Mark 10:18. Calling the Son's divinity an "image of the true divinity" reflects Origen's view of the Son as derived from and subordinate to the Father, written before the fourth-century controversies. ### Citation (SBL) Origen, Comm. Jo. 13.234 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-234). ## Commentary on John 13.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-235 - Source: Preuschen 4:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The will concerns inner disposition; completing the work follows it. ### Greek text Ὅτι δὲ τὸ περὶ τῆς διαθέσεώς έστιν τὸ θέλημα, δηλοῖ ἡ ἐπιφερομένη λέξις δεύτερον λέγουσα μετὰ τὴν ποίησιν τοῦ θελήματος τὸ τελειοῦσθαι τὸ ἔργον τοῦ θεοῦ. ### English translation (Claude) That the will concerns the disposition is shown by the following words, which speak second, after the doing of the will, of the completing of God's work. ### Scripture references - John 4:34: allusion, high confidence ### Translation notes - The allusion is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.235 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-235). ## Commentary on John 13.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-236 - Source: Preuschen 4:261–262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What does “complete his work” mean? If Christ completes God's work, was it incomplete? ### Greek text ἐπιπλέον δὲ καὶ περὶ τούτου θεωρητέον, ἴν εἰδῶμεν τί ἐστιν καὶ τὸ »Τελειώσω αὐτοῦ τὸ ἔργον.« ὁ μὲν οὖν τις ἁπλούστερον ἐρεῖ ὅτι τὸ προστεταγμένον ἔργον, ὅπερ αὐτοῦ ἐστιν τοῦ προστάξαντος, * * ὡσεὶ ἐπὶ παραδειγμάτων ἐλέγομεν τοὺς οἰκοδομοῦντας ἢ γεωργοῦντας φάσκειν τελειοῦν τὸ ἔργον τοῦ λαβόντος αὐτοὺς ἐπὶ τὸ ἔργον, ἐν τῷ ποιεῖν διʼ ὃ παρελήφθησαν· ὁ δέ τις ἐρεῖ ὅτι εἴπερ τελειοῦται τὸ ἔργον τοῦ θεοῦ ὑπὸ τοῦ χριστοῦ, δῆλον ὅτι τοῦτο πρὶν τελειωθῆναι ἀτελὲς ἠν· πῶς ἀτελὲς ἦν, ἔργον τυγχάνον τοῦ θεοῦ; ### English translation (Claude) We must consider this further too, so that we may know what “to complete his work” means. Someone will say more simply that it is the work commanded, which belongs to the one who commanded it, … as we might say, by way of example, that builders or farmers claim to complete the work of the one who hired them for it, by doing what they were engaged for. But another will say that if God's work is completed by Christ, it is clear that before being completed it was incomplete. How was it incomplete, being the work of God? ### Scripture references - John 4:34: quotation, high confidence ### Translation notes - A gap in the digital text is marked "…". The quotation is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.236 (Preuschen 4:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-236). ## Commentary on John 13.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-237 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The work completed is the perfecting of rational beings, for which the Word became flesh. ### Greek text καὶ πῶς τὸ ἔργον τοῦ θεοῦ τελειοῦται ὑπὸ τοῦ εἰπόντος· » Ὁ πατὴρ ὁ πέμψας με μείζων »μου ἐστίν«; ἡ δὲ τελείωσις τοῦ ἔργου ἡ τοῦ λογικοῦ τελείωσις ἦν· τοῦτο γὰρ ἦλθεν ἀτελὲς ὂν τέλειον ποιῆσαι ὁ γενόμενος σὰρξ λόγος. ### English translation (Claude) And how is the work of God completed by the one who said, “The Father who sent me is greater than I”? The completion of the work was the completion of the rational being; for the Word who became flesh came to make this perfect, being incomplete. ### Scripture references - John 14:28: quotation, high confidence - John 1:14: allusion, high confidence ### Translation notes - The quotation is John 14:28; the allusion is John 1:14. ### Citation (SBL) Origen, Comm. Jo. 13.237 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-237). ## Commentary on John 13.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-238 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But would God have created something incomplete for the Son to finish? ### Greek text ἀρʼ οὖν ἐκτίσθη ἀτελὲς τὸ ἔργον, καὶ πέμπεται ὁ σωτὴρ τὸ ἀτελὲς τελειῶσαι; καὶ πῶς οὐκ ἄτοπον τὸν μὲν πατέρα ἀτελοῦς ποιητὴν γεγονέναι, τὸν δὲ σωτῆρα τὸ ἀτελὲς τετελειωκέναι, κτισθὲν ἀτελές; ### English translation (Claude) Was the work, then, created incomplete, and is the Savior sent to complete the incomplete? And how is it not absurd that the Father became the maker of something incomplete, and the Savior completed the incomplete, created incomplete? ### Citation (SBL) Origen, Comm. Jo. 13.238 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-238). ## Commentary on John 13.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-239 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps humanity was not incomplete when placed in paradise. ### Greek text ἡγοῦμαι δὴ ἐν τοῖς τόποις βαθύτερόν τι ἐναποκεῖσθαι μυστήριον· τάχα γὰρ οὐ πάντη ἀτελὲς τὸ λογικὸν ἠν ἅμα τῷ τεθεῖσθαι ἐν τῷ παραδείσῳ. ### English translation (Claude) I think a deeper mystery is stored up in these passages. For perhaps the rational being was not altogether incomplete when it was placed in paradise. ### Citation (SBL) Origen, Comm. Jo. 13.239 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-239). ## Commentary on John 13.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-240 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who could tend the tree of life was not incomplete. ### Greek text πῶς γὰρ ἂν τὸ πάντη ἀτελὲς ἐτίθετο ὁ θεὸς ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν; ὁ γὰρ δυνάμενος ἐργάζεσθαι »ξύλον ζωῆς« καὶ πάντα δὲ ἃ ἐφύτευσεν ὁ θεὸς καὶ μετὰ ταῦτα ἐξανέτειλεν, οὐκ ἂν εὐλόγως λέγοιτο ἀτελές. ### English translation (Claude) For how would God have placed what was altogether incomplete in paradise to work it and keep it? For one who can work “the tree of life” and all that God planted and afterward caused to spring up would not reasonably be called incomplete. ### Scripture references - Gen 2:15: allusion, high confidence - Gen 2:9: allusion, high confidence ### Translation notes - The allusions are Gen 2:9 and 2:15. ### Citation (SBL) Origen, Comm. Jo. 13.240 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-240). ## Commentary on John 13.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-241 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humanity became incomplete through disobedience, and the Savior was sent to perfect each person for solid food and wisdom. ### Greek text μήποτε οὖν τέλειος ὤν πως ἀτελὴς διὰ τὴν παρακοὴν [ὡν] γέγονεν καὶ ἐδεήθη τοῦ τελειώσοντος αὐτὸν ἀπὸ τῆς ἀτελείας, καὶ διὰ τοῦτο ἐπέμφθη ὁ σωτήρ, πρῶτον μὲν ἕνα ποιήσῃ τὸ θέλημα τοῦ πέμψαντος αὐτὸν, ἐργάτης αὐτοῦ καὶ ἐνταῦθα γενόμενος, δεύτερον δὲ ἕνα τελειώσῃ τὸ ἔργον τοῦ θεοῦ καὶ ἕκαστος τετελειωμένος οἰκειωθῇ τῇ στερεᾷ τροφῇ καὶ τῇ σοφίᾳ συνῇ. Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν »διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ«. καὶ ὁ λαλῶν σοφίαν φησί· »Σοφίαν δὲ λα- »λοῦμεν ἐν τοῖς τελείοις«. ### English translation (Claude) Perhaps, then, being in a way perfect, he became incomplete through disobedience, and needed one who would perfect him from his incompleteness; and for this reason the Savior was sent, first to do the will of the one who sent him, becoming his worker here too, and second to complete God's work, so that each, perfected, may be made familiar with solid food and be with wisdom. “But solid food belongs to the perfect, those who by practice have their senses trained to distinguish good and evil.” And the one who speaks wisdom says, “But we speak wisdom among the perfect.” ### Scripture references - Heb 5:14: quotation, high confidence - 1 Cor 2:6: quotation, high confidence ### Translation notes - The bracketed word is the modern editor's deletion. The quotations are Heb 5:14 and 1 Cor 2:6. ### Citation (SBL) Origen, Comm. Jo. 13.241 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-241). ## Commentary on John 13.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-242 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When perfected, each can say with Paul, “I have fought the good fight.” ### Greek text καὶ ὅταν ἕκαστος ἡμῶν, ἔργον θεοῦ, ὑπὸ Ἰησοῦ τελειωθῇ, ἐρεῖ· Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν »δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· λοιπὸν ἀπόκειταί μοι ὁ τῆς »δικαιοσύνης στέφανος«. ### English translation (Claude) And when each of us, God's work, is perfected by Jesus, he will say, “I have fought the good fight, I have finished the race, I have kept the faith; henceforth there is laid up for me the crown of righteousness.” ### Scripture references - 2 Tim 4:7–8: quotation, high confidence ### Translation notes - The quotation is 2 Tim 4:7–8. ### Citation (SBL) Origen, Comm. Jo. 13.242 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-242). ## Commentary on John 13.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-243 - Source: Preuschen 4:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not only humans but the sons of God and all who left their proper dwelling fell from perfection. ### Greek text οὐ μόνος δὲ ὁ ἄνθρωπος ἐξέπεσεν ἐκ τελείου ἐπὶ τὸ ἀτελές, ἀλλὰ καὶ »ἰδόντες οἱ υἱοὶ τοῦ θεοῦ τὰς θυγα- »τέρας τῶν ἀνθρώπων ὅτι καλαί εἰσιν καὶ λαβόντες ἑαυτοῖς ἀπὸ πασῶν ὡν ἐξελέξαντο«, καὶ ἁπαξαπλῶς πάντες οἱ ἀπολείποντες »τὸ ἴδιον οἰκητήριον« καὶ μὴ τηρήσαντες τὴν ἑαυτῶν ἀρχήν. ### English translation (Claude) And not only man fell from the perfect to the imperfect, but also “the sons of God, seeing the daughters of men that they were beautiful, took for themselves from all whom they chose,” and in short all who left “their own dwelling” and did not keep their own beginning. ### Scripture references - Gen 6:2: quotation, high confidence - Jude 1:6: quotation, high confidence ### Translation notes - The quotation is Gen 6:2; the allusion is Jude 6, where ἀρχή means "domain" or "beginning". ### Citation (SBL) Origen, Comm. Jo. 13.243 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-243). ## Commentary on John 13.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-244 - Source: Preuschen 4:262–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: ἀρχή here means “beginning” as opposed to “end”: each fallen being had its own proper beginning. ### Greek text ἀρχὴν‘ δὲ λέγω οὐ τὴν παραβαλλομένην ἐξουσίᾳ ἀλλὰ τὴν ἀντιδιαστελλομένην τέλει καὶ παρακειμένην πρώτῳ, ἵνʼ ὥσπερ τῷ ἀνθρώπῳ ἡ ἀρχὴ μὲν τοῦ εἶναι ἐν τῷ παραδείσῳ ἠν, τὸ τέλος δὲ διὰ τὴν τάχα ἐν ᾅδου κάτω ἤ τινι τοιούτῳ χωρίῳ, οὕτω καὶ ἑκάστῳ τῶν ἀποπεπτωκότων οἰκεία τις ἀρχὴ τυγχάνῃ δεδομένη. ### English translation (Claude) By “beginning” (ἀρχή) I mean not that compared with authority, but that distinguished from end and closely related to first; so that, just as for man the beginning of existence was in paradise, and the end perhaps in Hades below or some such place, so also to each of those who have fallen away some proper beginning was given. ### Scripture references - Jude 1:6: allusion, high confidence ### Translation notes - Origen plays on ἀρχή ("rule" or "beginning") in Jude 6. ### Citation (SBL) Origen, Comm. Jo. 13.244 (Preuschen 4:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-244). ## Commentary on John 13.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-245 - Source: Preuschen 4:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ perfects all rational beings: the obedient by the Word alone, the disobedient through hardships that bring them back to the Word. ### Greek text τελειῶν μέντοι γε ὁ Ἰησοῦς τὸ ἔργον τοῦ θεοῦ, λέγω δὲ πᾶν τὸ λογικὸν καὶ οὐ τὸν ἄνθρωπον μόνον, κατὰ τὸν αὐτὸν τρόπον αὐτὸ τελειοῖ· τὰ μὲν γὰρ μακαριώτερα πειθόμενα λόγῳ, μὴ δεηθέντα πόνου, μόνῳ τελειοῦται τῷ λόγῳ· ἕτερα δέ, ἀπειθήσαντα τῷ λόγῳ, χρῄζει πόνων, ἵνα μετὰ τοὺς πόνους λόγοις προσαχθέντα ὕστερόν ποτε τούτοις τελειωθῇ. ### English translation (Claude) Jesus, however, completing God's work, I mean every rational being and not man alone, completes it in the same way. The more blessed, obeying the Word and needing no toil, are perfected by the Word alone; but others, having disobeyed the Word, need toils, so that after the toils, brought to words, they may later at some time be perfected by them. ### Translation notes - The printed text reads “in the same way” (κατὰ τὸν αὐτὸν τρόπον), without a negative; the sentence that follows describes the different routes by which the one perfecting reaches different beings. - The printed text reads “in the same way” (κατὰ τὸν αὐτὸν τρόπον), without a negative; the sentence that follows describes the different routes by which the one perfecting reaches different beings. ### Citation (SBL) Origen, Comm. Jo. 13.245 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-245). ## Commentary on John 13.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-246 - Source: Preuschen 4:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing the Father's will and completing his work are together Christ's food. ### Greek text πλὴν ἀμφότερα ταῦτα ὲν βρῶμά έστιν ἴδιον Ἰησοῦ, τό τε ποιῆσαι τὸ θέλημα τοῦ πέμψαντος αὐτὸν καὶ τὸ τελειῶσαι τὸ ἔργον αὐτοῦ. ### English translation (Claude) However, both these things are one food proper to Jesus: to do the will of him who sent him and to complete his work. ### Scripture references - John 4:34: allusion, high confidence ### Translation notes - The allusion is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.246 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-246). ## Commentary on John 13.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-247 - Source: Preuschen 4:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: Christ's food was the Father's will, the subject of his talk with the woman, his nourishment, rest, and power. ### Greek text Ὁ δὲ Ἡρακλέων διὰ τοῦ »Ἐμὸν βρῶμά ἐστιν »ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με« φησὶ διηγεῖσθαι τὸν σωτῆρα τοῖς μαθηταῖς, ὅτι τοῦτο ἠν ὃ συνεζήτει μετὰ τῆς γυναικός, βρῶμα ἴδιον λέγων τὸ θέλημα τοῦ πατρός· τοῦτο γὰρ αὐτοῦ τροφὴ καὶ ἀνάπαυσις καὶ δύναμις ἠν. ### English translation (Claude) Heracleon says that by “My food is to do the will of him who sent me” the Savior explains to the disciples that this was what he was discussing with the woman, calling the Father's will his own food; “for this was his nourishment, rest, and power.” ### Scripture references - John 4:34: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The quotation is John 4:34. ### Citation (SBL) Origen, Comm. Jo. 13.247 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-247). ## Commentary on John 13.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-248 - Source: Preuschen 4:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon calls the Father's will people's salvation and Christ's food his conversation with the woman, a forced reading. ### Greek text θέλημα δὲ πατρὸς ἔλεγεν τὸ γνῶναι ἀνθρώπους τὸν πατέρα καὶ σωθῆναι, ὅπερ ἦν ἔργον τοῦ σωτῆρος τοῦ ἕνεκα τούτου ἀπεσταλμένου εἰς Σαμάρειαν, τουτέστιν εἰς τὸν κόσμον. βρῶμα οὐν αὐτὸ ἐξείληφεν τοῦ Ἰησοῦ καὶ τὴν μετὰ τῆς Σαμαρείτιδος συζήτησιν, ὅπερ νομίζω σαφῶς παντί τῳ ὁρᾶσθαι καὶ ταπεινῶς ἐξειλῆφθαι καὶ βεβιασμένως. ### English translation (Claude) And he said the Father's will is that people should know the Father and be saved, which was the work of the Savior, sent for this purpose to Samaria, that is, into the world. So he took Jesus' food to be also the discussion with the Samaritan woman, which I think is clearly seen by everyone to have been understood in a lowly and forced way. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's view is reported. ### Citation (SBL) Origen, Comm. Jo. 13.248 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-248). ## Commentary on John 13.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-249 - Source: Preuschen 4:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen questions Heracleon: Gethsemane shows the Father's will was not simply Christ's rest. Next lemma: John 4:35. ### Greek text πῶς δὲ τροφὴ τοῦ σωτῆρος τὸ θέλημα τοῦ πατρὸς σαφῶς οὐ παρέστησεν· πῶς δὲ καὶ ἀνάπαυσις τὸ θέλημα τοῦ πατρός; λέγει γὰρ ὁ κύριος ἀλλαχοῦ, ὡς οὐ πάντως τοῦ πατρικοῦ θελήματος ἀναπαύσεως αὐτοῦ ὄντος· » Πάτερ, εἰ δυνατόν, παρελθάτω τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν »οὐ τί ἐγὼ θέλω, ἀλλὰ τί σύ«. πόθεν δὲ καὶ ὅτι δύναμις τοῦ σωτῆρος τὸ θέλημα τοῦ θεοῦ; Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν Πρὸς θερισμὸν ἤδη. ### English translation (Claude) How the Father's will is the Savior's food he did not clearly show; and how is the Father's will also his rest? For the Lord says elsewhere, as though the Father's will were not wholly his rest: “Father, if it is possible, let this cup pass from me; yet not what I will, but what you will.” And from where does it appear that God's will is the Savior's power? [John 4:35:] “Do you not say, There are yet four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.” ### Scripture references - Matt 26:39: quotation, high confidence - Mark 14:36: quotation, high confidence - John 4:35: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is Matt 26:39 with Mark 14:36; the lemma is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.249 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-249). ## Commentary on John 13.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-250 - Source: Preuschen 4:263–264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literal readers of “four months to harvest” face difficulties that show Jesus often spoke of purely spiritual things. ### Greek text Πρὸς τοὺς ὑπολαμβάνοντας ἁπλούστερον καὶ σωματικώτερον εἰρῆσθαι τὸ »Οὐχ ὑμεῖς λέγετε ὅτι τετράμηνός ἐστιν κα̣ὶ ὁ θερισμὸς ἔρχεται;« ταῦτα ἐπαπορητέον, ἕνα πεισθῶσιν νοητὰ πολλάκις γυμνὰ αἰσθητῶν καὶ σωματικῶν λελαληκέναι τὸν σωτῆρα. ### English translation (Claude) To those who suppose that “Do you not say that it is four months, and the harvest comes?” was said more simply and bodily, these difficulties must be raised, so that they may be persuaded that the Savior often spoke of intelligible things bare of sensible and bodily ones. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.250 (Preuschen 4:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-250). ## Commentary on John 13.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-251 - Source: Preuschen 4:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Four months before harvest would be winter, since harvest in Judea begins around Nisan, at Passover. ### Greek text εἴπερ γὰρ ὁ καιρός, ὅτε ταῦτα ἔλεγεν Ἰησοῦς, ὁ πρὸ τετραμήνου τοῦ θερισμοῦ ἦν, δῆλον ὅτι χειμὼν ἦν. θερισμὸς οὖν ἐν τῇ Ἰουδαίᾳ ἄρχεται γίνεσθαι περὶ τὸν παρʼ Ἑβραίοις καλούμενον Νίσαν μῆνα, ὅτε ἄγεται τὸ πάσχα, ὡς ἐνίοτε τὰ ἄζυμα ἀπὸ νέου σίτου αὐτοὺς ποιεῖν. ### English translation (Claude) For if the time when Jesus said this was four months before the harvest, it is clear that it was winter. Now the harvest in Judea begins to take place around the month the Hebrews call Nisan, when the Passover is kept, so that they sometimes make the unleavened bread from new grain. ### Citation (SBL) Origen, Comm. Jo. 13.251 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-251). ## Commentary on John 13.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-252 - Source: Preuschen 4:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if harvest is a month later, four months earlier is still midwinter; Origen will show it was actually harvest time. ### Greek text ἀλλʼ ἔστω μὴ κατʼ ἐκεῖνον τὸν μῆνα εἶναι τὸν θερισμόν, ἀλλὰ κατὰ τὸν ἑξῆς ἐκείνῳ τὸν καλούμενον παρʼ αὐτοῖς Ταρ. καὶ οὕτως ὁ πρὸ τετραμήνου καιρὸς ἐκείνου τοῦ μηνὸς ἀκμαῖός ἐστιν χειμών. ἐπὰν οὖν δείξωμεν ὅτι ὅτε ἔλεγεν ταῦτα ὁ περὶ τὸν θερισμὸν καιρὸς ἦν ἤτοι ἀκμάζων ἢ ἐγγύς που τοῦ λήγειν ὄντα, ἀποδεδειγμένον ἔσται τὸ προκείμενον. ### English translation (Claude) But let the harvest be not in that month but in the one following it, which they call Iyyar. Even so, the time four months before that month is midwinter. If, then, we show that when he said this it was the time of harvest, either at its height or near its end, what is proposed will have been proved. ### Translation notes - The digital text reads the month name defectively ("Tar" for Iyyar). ### Citation (SBL) Origen, Comm. Jo. 13.252 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-252). ## Commentary on John 13.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-253 - Source: Preuschen 4:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sequence in John: Cana, Capernaum, then Passover in Jerusalem and the cleansing of the temple. ### Greek text τηρητέον δὲ ὅτι μετὰ τὴν έν τῇ Κανᾷ τῆς Γαλιλαίας περὶ τὸ μεταβεβληκὸς εἰς οἶνον ὕδωρ οἰκονομίαν καταβεβηκέναι λέγεται ὁ κύριος »εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταί«, ἔνθα »ἔμεινεν οὐ πολλὰς ἡμέρας· καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς« ὅτε »εὑρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς« καὶ κατὰ τὰ λοιπὰ τῶν ἀναγεγραμμένων, φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ«. ### English translation (Claude) It must be observed that after the dispensation at Cana of Galilee about the water turned into wine, the Lord is said to have gone down “to Capernaum, he and his mother and his brothers and his disciples,” where “he stayed not many days; and the Passover of the Jews was near, and Jesus went up to Jerusalem,” when “he found in the temple those selling oxen and sheep and doves,” and according to the rest of what is recorded, [having made] “a whip of cords, he drove them all out of the temple.” ### Scripture references - John 2:12–15: quotation, high confidence ### Translation notes - The quotations are John 2:12–15. ### Citation (SBL) Origen, Comm. Jo. 13.253 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-253). ## Commentary on John 13.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-254 - Source: Preuschen 4:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After speaking with Nicodemus, Jesus baptized in Judea for an unstated time after Passover. ### Greek text καὶ εἰπών τινα πρὸς τὸν Νικόδημον μετὰ ταῦτα ἦλθεν αὐτὸς »καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν«. πόσον δὴ θήσομεν αὐτὸν διατετριφέναι ἐν τῇ Ἰουδαίᾳ χρόνον βαπτίζοντα μετὰ τὸ πάσχα; οὐ γὰρ σαφῶς γέγραπται. ### English translation (Claude) And having said certain things to Nicodemus, after this he came “with his disciples into the land of Judea, and he stayed there with them and baptized.” How long shall we suppose he spent baptizing in Judea after the Passover? For it is not clearly written. ### Scripture references - John 3:22: quotation, high confidence ### Translation notes - The quotation is John 3:22. ### Citation (SBL) Origen, Comm. Jo. 13.254 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-254). ## Commentary on John 13.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-255 - Source: Preuschen 4:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus left Judea for Galilee through Samaria and at Jacob's spring said this. ### Greek text καὶ φαίνεται διὰ τὸ ἐγνωκέναι τοὺς Φαρισαίους »ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει <ἢ> Ἰωάννης« ἀφιεὶς »τὴν Ἰουδαίαν« καὶ ἀπερχόμενος »εἰς τὴν Γαλιλαίαν«, ὅτε »ἔδει διέρχεσθαι διὰ τῆς »Σαμαρείας«, καὶ γενόμενος παρὰ τῇ πηγῇ τοῦ Ἰακὼβ φησὶ τὸ »Οὐχ ### English translation (Claude) And it appears that, because the Pharisees had learned “that Jesus was making and baptizing more disciples than John,” leaving “Judea” and going away “into Galilee,” when “he had to pass through Samaria,” and coming to the spring of Jacob, he says, “Do you not ### Scripture references - John 4:1–4: quotation, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotations are John 4:1–4. ### Citation (SBL) Origen, Comm. Jo. 13.255 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-255). ## Commentary on John 13.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-256 - Source: Preuschen 4:264–265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection answered: after two days in Samaria Jesus reached Galilee, where people had recently seen his deeds at the Passover. ### Greek text »ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται;« ἐὰν δέ τις ὑπονοῇ μετὰ τὸ πάσχα πλειόνων μηνῶν χρόνον ἐν τῇ Ἰουδαίᾳ τὸν Ἰησοῦν βαπτίζοντα μετὰ τῶν μαθητῶν αὐτοῦ, ὥστε ἐνεστηκέναι ἤδη τὸν πρὸ τετραμήνου τοῦ θερισμοῦ καιρόν, Παραθετέον αὐτῷ ὅτι δύο ἡμέρας μείνας ἐκεῖ παρὰ τοῖς Σαμαρεῦσιν μετὰ ταύτας ἐξῆλθεν εἰς τὴν Γαλιλαίαν, καὶ ἀναγέγραπται ὡς νεωσ- τὶ τοῦ πάσχα προγεγενημένου καὶ τῶν ἐν Ἱεροσολύμοις πεπραγμένων αὐτῷ) ὅτι· »Ὅτε ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ »Γαλιλαῖοι, πάντα ἑωρακότες ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ### English translation (Claude) say that there are yet four months, and the harvest comes?” And if anyone supposes that after the Passover Jesus spent several months in Judea baptizing with his disciples, so that the time four months before the harvest had already come, we must set before him that after staying two days there with the Samaritans he went out into Galilee, and it is recorded (as though the Passover had recently passed and what he did in Jerusalem) that “When he came into Galilee, the Galileans received him, having seen all that he had done in Jerusalem at the ### Scripture references - John 4:35: quotation, high confidence - John 4:43: allusion, high confidence - John 4:45: quotation, high confidence ### Translation notes - The quotations are John 4:35, 4:43, and 4:45. ### Citation (SBL) Origen, Comm. Jo. 13.256 (Preuschen 4:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-256). ## Commentary on John 13.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-257 - Source: Preuschen 4:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Someone may reply that Jesus could have stayed longer in Judea, so the Galileans remembered deeds eight months old. ### Greek text »ἑορτῇ, καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν«. ἀλλʼ εἰκὸς ὅτι ἐρεῖ τις πρὸς ταῦτα οὐδὲν λυπεῖν πλείονα αὐτὸν διατρίψαντα ἐν τῇ Ἰουδαίᾳ χρόνον ἐληλυθέναι ἐπὶ τὴν πηγὴν τοῦ Ἰακώβ, ἀπιόντα εἰς τὴν Γαλιλαίαν ὅτε »Ἔτι τετράμηνος«, εἶπεν, »εἰς τὸν θερισμόν«· καὶ οὐδὲν ἄτοπόν ἐστιν τοὺς Γαλιλαίους διὰ τὰ πρὸ ὀκτὼ μηνῶν αὐτῷ γενόμενα ἐν Ἱεροσολύμοις παραδέχεσθαι αὐτόν. ### English translation (Claude) feast; for they too had gone to the feast.” But someone will likely say to this that nothing prevents his having spent a longer time in Judea and then come to the spring of Jacob on his way to Galilee when he said, “Yet four months to the harvest”; and that there is nothing absurd in the Galileans receiving him because of what he had done in Jerusalem eight months earlier. ### Scripture references - John 4:45: quotation, high confidence - John 4:35: quotation, high confidence ### Translation notes - The quotations are John 4:45 and 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.257 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-257). ## Commentary on John 13.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-258 - Source: Preuschen 4:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But then comes the healing of the official's son and a feast in Jerusalem, where he healed the paralytic. ### Greek text λεκτέον δὲ πρὸς αὐτοὺς ὅτι παραγενόμενος εἰς τὴν Γαλιλαίαν »ἦλθεν εἰς τὴν Κανᾶ τῆς Γα- »λιλαίας, ὅπου« πρότερον πεποίηκεν »τὸ ὕδωρ οἶνον«, ἔνθα καὶ τὸν τοῦ βασιλικοῦ υἱὸν νοσοῦντα ἐν τῇ Καφαρναούμ, εἰπὼν τῷ πατρὶ αὐτοῦ· » Ὁ υἱός σου ζῇ«, ἐθεράπευσεν· καὶ »Μετὰ ταῦτα ἦν ἑορτὴ »τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα«, ὅτε τὸν τριάκοντα ὀκτὼ ἔτη ἔχοντα ἐν τῇ ἀσθενείᾳ παραλυτικὸν ἐθεράπευσεν. ### English translation (Claude) We must say to them that on arriving in Galilee “he came to Cana of Galilee, where” he had earlier made “the water wine,” where he also healed the son of the royal official, sick in Capernaum, saying to his father, “Your son lives”; and “After this there was a feast of the Jews, and Jesus went up to Jerusalem,” when he healed the paralytic who had been ill thirty-eight years. ### Scripture references - John 4:46: quotation, high confidence - John 4:50: quotation, high confidence - John 5:1: quotation, high confidence - John 5:5: allusion, high confidence ### Translation notes - The quotations are John 4:46, 4:50, and 5:1; the allusion is John 5:5. ### Citation (SBL) Origen, Comm. Jo. 13.258 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-258). ## Commentary on John 13.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-259 - Source: Preuschen 4:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If that feast was Passover, the chronology becomes cramped, since Tabernacles soon follows. ### Greek text ἐὰν δὲ αὕτη ἡ ἑορτὴ ἡ τοῦ πάσχα ᾖ (οὐ γὰρ πρόσκειται τὸ ὄνομα αὐτῆς), στενοχωρεῖται τὸ ἀκόλουθον τῆς ἱστορίας, καὶ μάλιστα ἐπεὶ μετʼ ὀλίγα ἐπιφέρεται ὅτι »Ἠν ἐγγὺς ἡ ἑορτὴ τῶν Ἱουδαίων, ἡ σκηνοπηγία«. ### English translation (Claude) And if this feast is the Passover (for its name is not added), the sequence of the history is constrained, especially since a little later it is added that “The feast of the Jews was near, Tabernacles.” ### Scripture references - John 7:2: quotation, high confidence ### Translation notes - The quotation is John 7:2. ### Citation (SBL) Origen, Comm. Jo. 13.259 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-259). ## Commentary on John 13.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-260 - Source: Preuschen 4:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So we must seek the spiritual meaning of “four months” and “white for harvest,” as with the waters. ### Greek text Τούτων δὴ ἐπιπλεῖον ἐξεταζομένων ἀκόλουθόν ἐστιν τῷ βαθύτερον ἐνορῶντι τῷ νῷ τῶν γραφῶν ζητεῖν τί νοῶν τοῖς μαθηταῖς ἔλεγεν ὁ Ἰησοῦς τὸ »Οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός »ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλ- »μοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσι πρὸς θερισμὸν »ἤδη«. ὥσπερ δὲ ἐλέγομεν ἐπὶ τῶν κατὰ τὴν Σαμαρεῖτιν τὰ περὶ τῶν ὑδάτων ἐξετάζοντες, οὕτω καὶ ἐνθάδε ποιήσωμεν. ### English translation (Claude) These things having been examined further, it follows for one who looks with deeper mind into the Scriptures to seek what Jesus meant in saying to the disciples, “Do you not say that there are yet four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.” And as we did in examining the waters in the Samaritan woman's story, so let us do here. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.260 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-260). ## Commentary on John 13.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-261 - Source: Preuschen 4:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “White for harvest” is plainly spiritual, so the disciples' “four months” must be too. ### Greek text τίς γὰρ οὐκ ἂν ὁμολογήσαι τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε »τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη« πνευματικὸν εἶναι, καὶ γυμνὸν αἰσθητῶν πνευματικόν; ᾧ ἀκόλουθον ἂν εἴη καὶ τὸ τοὺς μαθητὰς λέγειν μετὰ τετράμηνον ἔσεσθαι τὸν θερισμὸν τὸν συγκριτόν, ὅσον ἐπὶ τῇ ὑπονοίᾳ αὐτῶν, τῷ ὑπὸ τοῦ Ἰησοῦ δεικνυμένῳ θερισμῷ. ### English translation (Claude) For who would not agree that “Lift up your eyes and see the fields, that they are white for harvest already” is spiritual, and spiritual bare of sensible things? In keeping with this would be the disciples' saying that in four months there would be the harvest comparable, as far as their supposition went, with the harvest pointed out by Jesus. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.261 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-261). ## Commentary on John 13.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-262 - Source: Preuschen 4:265–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples may mean that truth is attainable only after we pass beyond the four elements of this bodily life. ### Greek text νομίζομεν οὖν τοιαῦτά τινα εἶναι ἐν τῷ τοὺς μαθητὰς λέγειν ὅτι »<Ἔτι> τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται«. οἱ πλεῖστοι τῶν τοῦ λόγου μαθητῶν ἐννοοῦντες δυσέφικτον εἶναι τῇ ἀνθρωπίνῃ φύσει τὴν ἀλήθειαν, ὅτε διειλήφασιν περὶ ἑτέρας παρὰ τὴν ἐνεστηκυῖαν ζωὴν ζωῆς, ἀπαυδήσαντες ἐπὶ τοῦ παρόντος πρὸς τὸ περὶ τῶν ζητουμένων τέλος ὑπολαμβάνουσιν μετὰ τὴν πρὸς τὰ τέσσαρα τῶν στοιχείων συγγένειαν ὑπερβάντες ταῦτα καταλήψεσθαι τὴν ἀλήθειαν. ### English translation (Claude) We think, then, that there is something like this in the disciples' saying, “There are [yet] four months, and the harvest comes.” Most of the Word's disciples, thinking that truth is hard for human nature to attain, when they have reflected on a life other than the present, despairing for the present of reaching the end of what is sought, suppose that they will grasp the truth after passing beyond their kinship with the four elements. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.262 (Preuschen 4:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-262). ## Commentary on John 13.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-263 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They say the harvest of truth comes after the present “four.” ### Greek text φασὶν οὐν κατὰ τὴν τοῦ κυρίου φωνὴν οἱ μαθηταὶ περὶ τοῦ θερισμοῦ, ὅστις ἐστὶν ἡ συντέλεια τῶν συγκομιστῶν τῆς ἀληθείας ἔργων, ὅτι μετὰ τὴν ἐνεστηκυῖαν τετράδα γίνεται. ### English translation (Claude) The disciples, then, say, in the Lord's words about the harvest, which is the consummation of the works that gather in the truth, that it comes after the present tetrad. ### Citation (SBL) Origen, Comm. Jo. 13.263 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-263). ## Commentary on John 13.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-264 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Months” fits the image of harvest, veiling the mystery from literal-minded hearers, ### Greek text τὸ δὲ τῶν μηνῶν ὄνομα πρὸς τὸ πρέπον τῷ περὶ τοῦ θερισμοῦ λόγῳ σωματικῷ εἴληπται. οὐ γὰρ ἐχρῆν φάσκειν τὸ »οὐχ ὑμεῖς λέγετε ὅτι »Ἔτι τέσσαρες ἡμέραι καὶ ὁ θερισμὸς ἔρχεται« ἢ »ἔτι τέσσαρα ἔτη »καὶ ὁ θερισμὸς ἔρχεται«; μάλιστα ἐπεὶ καὶ τοὺς πολλοὺς καὶ σωματικωτέρους λανθάνειν ὁ λόγος βούλεται, κρύπτων μὲν τὸ μυστικόν, ### English translation (Claude) And the name of months has been taken for what befits the bodily account of the harvest. For should he not have said, “Do you not say, Yet four days and the harvest comes,” or “yet four years and the harvest comes”? Especially since the Word wishes to escape the notice of the many and more bodily, hiding the mystical, ### Citation (SBL) Origen, Comm. Jo. 13.264 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-264). ## Commentary on John 13.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-265 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: while showing a simple sense so the words seem clear. ### Greek text ἐμφαίνων δὲ τὸ ἁπλούστερον εἰς τὸ σαφεῖς εἶναι νομίζεσθαι τοὺς ἀπαγγελλομένους ὑπὸ τοῦ σωτῆρος λόγους. ### English translation (Claude) and showing the simpler, so that the words proclaimed by the Savior may be thought to be clear. ### Citation (SBL) Origen, Comm. Jo. 13.265 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-265). ## Commentary on John 13.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-266 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or the four months are the four elemental spheres (earth, water, air, fire) below the heavens. ### Greek text ἢ τάχα τὸ τῶν μαθητῶν βούλημα λεγόντων· »Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς »ἔρχεται« τοιοῦτόν ἐστιν· τέσσαρές εἰσιν σφαῖραι τῶν τεσσάρων στοιχείων αἱ ὑποκείμεναι τῇ αἰθερίῳ φύσει, ἐν μέσῳ μὲν καὶ κατωτάτῳ ἡ τῆς γῆς, περὶ αὐτὴν δὲ ἡ τοῦ ὕδατος, καὶ τρίτη ἡ ἀέρος, τετάρτη δὲ ἡ τοῦ πυρός, μεθʼ ἣν ἡ τῆς σελήνης, καὶ ἑξῆς. ### English translation (Claude) Or perhaps the meaning of the disciples saying, “There are yet four months, and the harvest comes,” is this: there are four spheres of the four elements beneath the ethereal nature; in the middle and lowest that of earth, around it that of water, third that of air, fourth that of fire, after which that of the moon, and so on. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.266 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-266). ## Commentary on John 13.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-267 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps they thought truth would be reached after passing the sphere of fire into the pure ether, if not consumed by sin. ### Greek text καὶ ἐπιστήσωμεν μήποτε ὑπολαμβάνουσιν οἱ μαθηταὶ πρὸς τῇ καθαρωτέρᾳ οὐσίᾳ γενομένους τοὺς ἐντεῦθεν παρεσκευασμένους καταλήψεσθαι τὸ ἀληθές, ὅταν καὶ τὴν τοῦ πυρός τις δύνηται σφαῖραν > μὴ καταφθαρεὶς ὑπὸ τῆς ἁμαρτίας, ἥτις ἐστὶν ὕλη τοῦ Παντὸς έν τοῖς πρὸ τῆς * * * αἰθερίους τόπους * * χωρίοις. ### English translation (Claude) And let us consider whether the disciples suppose that those prepared from here will grasp the truth when they come to the purer substance, when one can [pass through] the sphere of fire too, not destroyed by sin, which is the matter of the universe, in the … ethereal places … regions. ### Translation notes - The digital text has gaps here, marked "…". The digital text reads τοῦ Παντός ("of the universe"); τοῦ πυρός ("of the fire"), which the context suggests (sin as the fuel of the fire, 1 Cor 3:12–15), may be meant. An encoding error after "sphere" obscures a word; "pass through" is supplied in brackets. ### Citation (SBL) Origen, Comm. Jo. 13.267 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-267). ## Commentary on John 13.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-268 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ corrects this: the fields are already white for harvest. ### Greek text ταύτὴν δὲ τὴν ὑπόληψιν διελέγχων ὡς οὐχ ὑγιῆ φησιν ὁ γενόμενος σὰρξ λόγος τοῖς ταῦτα νομίζουσιν τὸ »Οὐχ ὑμεῖς λέγετε ὅτι <Ἔτι> τετρά- »μηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς »ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς »θερισμὸν ἤδη«. ### English translation (Claude) Refuting this supposition as unsound, the Word become flesh says to those who think so, “Do you not say that there are [yet] four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.” ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The word in angle brackets is the modern editor's supplement. The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.268 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-268). ## Commentary on John 13.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-269 - Source: Preuschen 4:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He must mean one harvest throughout; the literal reading makes no sense. ### Greek text καὶ γὰρ ἀδιανόητον ἡμῖν φαίνεται μὴ περὶ ἑνὸς αὐτὸν ἐν τούτοις πᾶσιν διαλαμβάνειν θερισμοῦ, ἐπείπερ κατὰ τοὺς ἁπλούστερον ἐκδεχομένους τὸ ἀληθὲς [λέγουσιν] ἐπιπλήξει τοῖς μαθηταῖς νομίζουσιν, ὡς οἴονται, μετὰ τετράμηνον ἔρχεσθαι τὸν θερισμόν, ὅντινα ἐν τοῖς πρὸ τούτων παρεστήσαμεν μὴ πάνυ τι δύνασθαι μετὰ τετράμηνον ἐνστήσεσθαι. ### English translation (Claude) For it seems unthinkable to us that he is not speaking of one harvest in all these words, since according to those who take the truth more simply he will be rebuking the disciples who think, as they suppose, that the harvest comes after four months, a harvest which we showed earlier could hardly come after four months. ### Translation notes - The bracketed word is the modern editor's deletion. ### Citation (SBL) Origen, Comm. Jo. 13.269 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-269). ## Commentary on John 13.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-270 - Source: Preuschen 4:266–267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is inconsistent to read the second half spiritually but not the first. ### Greek text ἄλλως τε καὶ οἱονεὶ τὴν ὑπόνοιαν τῶν μαθητῶν διορθούμενός φησι τὸ »οὐχ ὑμεῖς μὲν τόδε λέγετε; ἐγὼ δὲ »τόδε φημί« πρὸς τούτοις πῶς οὐκ ἄτοπον τὸ μὲν » Ἐπάρατε τοὺς »ὀφθαλμοὺς ὑμῶν‘ κατὰ πάντα x003E; σαφῶς, καὶ τὸ »Θεά- σασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«, τὸ δὲ πρὸ τοῦ * * * * ἐρχόμενον τοῦτο »Οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμη- »νός ἐστιν, καὶ ὁ θερισμὸς ἔρχεται« μὴ ἀλληγορικῶς ἐκλαβεῖν; ### English translation (Claude) Besides, as though correcting the disciples' supposition, he says, “Do you not say this? But I say that.” Moreover, how is it not absurd to take “Lift up your eyes” in every respect [spiritually] clearly, and “See the fields, that they are white for harvest already,” but not to take allegorically what comes before …, “Do you not say that there are yet four months, and the harvest comes?” ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - An encoding error and a gap obscure a few words. The quotations are John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.270 (Preuschen 4:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-270). ## Commentary on John 13.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-271 - Source: Preuschen 4:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon read the four months literally but took the harvest as believers' souls ready to be gathered into rest. ### Greek text Καὶ ὁ Ἡρακλέων μέντοι γε ὁμοίως τοῖς πολλοῖς ἐπὶ τῆς λέξεως ἔμεινεν μὴ οἰόμενος αὐτὴν ἀνάγεσθαι. φησὶ γοῦν ὅτι Τὸν τῶν γεννημάτων λέγει θερισμόν, ὡς τούτου μὲν ἔτι διωρίαν ἔχοντος τετράμηνον, τοῦ τε θερισμοῦ, οὗ αὐτὸς ἔλεγεν, ἤδη ἐνεστῶτος. καὶ τὸν θερισμὸν δὲ οὐκ οἶδʼ ὅπως ἐπὶ τῆς ψυχῆς ἐξείληφεν τῶν πιστευόντων, λέγων ὅτι Ἠδη ἀκμαῖοι καὶ ἕτοιμοί εἰσιν πρὸς θερισμὸν καὶ ἐπιτήδειοι πρὸς τὸ συναχθῆναι εἰς ἀποθήκην, τοῦτʼ ἔστιν διὰ πίστεως εἰς ἀνάπαυσιν, ὅσαι γε ἕτοιμοι· οὐ γὰρ πᾶσαι· αἱ μὲν γὰρ ἤδη ἕτοιμοι ἠσαν, φησίν, αἱ δὲ ἔμελλον, αἱ δὲ μέλλουσιν, αἱ δὲ ἐπισπείρονται ἤδη. ### English translation (Claude) Heracleon, however, like the many, remained with the letter, not thinking it should be taken in a higher sense. At any rate, he says: “He speaks of the harvest of crops, as this one still had an interval of four months, while the harvest of which he himself spoke was already present.” And the harvest, I do not know how, he took of the soul of believers, saying: “They are already ripe and ready for harvest and fit to be gathered into the barn, that is, through faith into rest, as many as are ready; for not all are: some were already ready,” he says, “others were about to be, others will be, and others are already being sown.” ### Scripture references - Matt 13:30: allusion, medium confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words are quoted. The allusion is Matt 13:30. ### Citation (SBL) Origen, Comm. Jo. 13.271 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-271). ## Commentary on John 13.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-272 - Source: Preuschen 4:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how Heracleon's reading fits the sayings about sowers and reapers. ### Greek text ταῦτα μὲν οὐν ἐκεῖνος εἶπεν. πῶς δὲ οἱ μαθηταὶ ἐπαίροντες τοὺς ὀφθαλμοὺς δύνανται βλέπειν τὰς ψυχὰς ἤδη ἐπιτηδείους οὔσας πρὸς τό, ὡς οἴεται, εἰς ἀποθήκην εἰσαχθῆναι, οὐκ οἶδα εἰ δύναται παραστῆσαι· καὶ ἔτι γε πῶς ἐπὶ τῶν ψυχῶν ἀληθὲς τὸ »Ἄλλος ὁ σπείρων, καὶ ἄλλος ὁ θερίζων« καὶ »Ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε«. τίνα δὲ τρόπον τὸ »Ἀλλοι »κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε« δυνατόν ἐστιν παραδέξασθαι ἐπὶ τῆς ψυχῆς; ### English translation (Claude) So he said. But how the disciples, lifting up their eyes, can see souls already fit, as he thinks, to be brought into the barn, I do not know whether he can show; and further, how is “One sows and another reaps” true of souls, and “I sent you to reap what you did not labor for”? And in what way can “Others have labored, and you have entered into their labor” be accepted of the soul? ### Scripture references - John 4:37–38: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are John 4:37–38. ### Citation (SBL) Origen, Comm. Jo. 13.272 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-272). ## Commentary on John 13.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-273 - Source: Preuschen 4:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The harvest is the full growth of the Word sown like seed in our minds. Next lemma: John 4:35b. ### Greek text ἡμεῖς οὖν θερισμὸν συναγομένου καρποῦ εἰς ζωὴν αἰώνιον ἐκλαμβάνομεν κατὰ τὴν τελείωσιν τοῦ σπερματικῶς ἐγκειμένου κατὰ τὰς ἐννοίας ἡμῖν λόγου ἀπὸ γεωργίας πλείονος τετελειωμένου. πῶς δὲ ὑπὸ ἄλλου σπείρεται καὶ ὑπὸ ἄλλου θερίζεται ἐν τοῖς ἑξῆς διαληψόμεθα. Ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι Πρὸς θερισμὸν ἤδη. ### English translation (Claude) We, then, take the harvest of fruit gathered for eternal life to mean the perfection of the Word implanted in us like seed in our concepts, perfected through much cultivation. How it is sown by one and reaped by another we shall discuss in what follows. [John 4:35:] “Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.” ### Scripture references - John 4:36: allusion, high confidence - John 4:35: quotation, high confidence ### Translation notes - The allusion is John 4:36; the lemma is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.273 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-273). ## Commentary on John 13.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-274 - Source: Preuschen 4:267–268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture often bids us lift our eyes, that is, raise our minds, as in Isaiah. ### Greek text Πολλαχοῦ τῆς γραφῆς τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς »ὑμῶν« προτρεπομένου ἡμᾶς τοῦ θείου λόγου ὑψοῦν καὶ ἐπαίρειν τὰ φρονήματα καὶ τὸ διορατικὸν κάτω που κείμενον καὶ συγκύπτον, μὴ δυνάμενόν τε ἀνακύψαι εἰς τὸ παντελὲς μετεωρίσαι· ὥσπερ ἐν Ἡσαΐᾳ· »Ἐπάρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἴδετε· τίς κατέδειξε »ταῦτα πάντα«· ### English translation (Claude) In many places of Scripture there is “Lift up your eyes,” the divine Word urging us to raise and lift up our thoughts and our power of discernment, which lies somewhere below and is bent over, unable to straighten itself fully; as in Isaiah: “Lift up your eyes on high and see: who has displayed all these things?” ### Scripture references - Isa 40:26: quotation, high confidence - Luke 13:11: allusion, medium confidence ### Translation notes - The quotation is Isa 40:26; the allusion is Luke 13:11. ### Citation (SBL) Origen, Comm. Jo. 13.274 (Preuschen 4:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-274). ## Commentary on John 13.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-275 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus lifted his eyes to the disciples when giving the beatitudes; no true disciple is “below.” ### Greek text καὶ ὁ σωτὴρ δὲ ὅτε μέλλει τοῖς ἐν πεδίῳ συναχθεῖσιν λέγειν τοὺς μακαρισμούς, ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ πρὸς τοὺς μαθητὰς λέγει τὸ »μακάριοι« οἵδε καὶ οἵδε· οὐδεὶς γὰρ γνήσιος Ἰησοῦ μαθητὴς κάτω ἐστίν, ὡς οὐδὲ ὁ ἀναπαυόμενος ἐν τοῖς τοῦ Ἀβραὰμ κόλποις. ### English translation (Claude) And the Savior too, when he is about to speak the beatitudes to those gathered on the plain, lifting up his eyes to the disciples, says “Blessed” are these and those; for no genuine disciple of Jesus is below, just as neither is the one resting in Abraham's bosom. ### Scripture references - Luke 6:20: allusion, high confidence - Luke 16:22: allusion, high confidence ### Translation notes - The allusions are Luke 6:17, 20 and Luke 16:22. ### Citation (SBL) Origen, Comm. Jo. 13.275 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-275). ## Commentary on John 13.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-276 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich man in torment lifted his eyes to see Abraham and Lazarus above. ### Greek text ὁ γοῦν πλούσιος ὑπάρχων ἐν βασάνοις ἐπάρας τοὺς ὀφθαλμοὺς βλέπει τὸν Ἀβραὰμ καὶ τὸν Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. ### English translation (Claude) At any rate the rich man, being in torments, lifting up his eyes sees Abraham and Lazarus in his bosom. ### Scripture references - Luke 16:23: allusion, high confidence ### Translation notes - The allusion is Luke 16:23. ### Citation (SBL) Origen, Comm. Jo. 13.276 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-276). ## Commentary on John 13.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-277 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bent woman Jesus healed could at last lift her eyes. ### Greek text πρὸς τούτοις ἡ »συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελὲς« Ιησοῦ αὐτὴν ἀνορθώσαντος ἀποτίθεται τὸ συγκύπτειν καὶ τὸ μὴ δύνασθαι ἀνακύπτειν, ἵνα ἐπάρῃ τοὺς ὀφθαλμούς. ### English translation (Claude) Besides these, the woman who was “bent over and could not fully straighten herself,” when Jesus set her upright, puts away being bent and being unable to straighten up, so that she may lift up her eyes. ### Scripture references - Luke 13:11: quotation, high confidence - Luke 13:13: allusion, high confidence ### Translation notes - The quotation is Luke 13:11; the allusion is Luke 13:13. ### Citation (SBL) Origen, Comm. Jo. 13.277 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-277). ## Commentary on John 13.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-278 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those sunk in passions and the flesh cannot lift their eyes to see the harvest. ### Greek text καὶ οὐδείς γε ἐν πάθεσιν ὢν καὶ τῇ σαρκὶ προστετηκὼς ἢ τοῖς ὑλικοῖς ἐμπεφυρμένος, ἐτήρησεν τὴν λέγουσαν ἐντολήν· »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν‘, διόπερ ὁ τοιοῦτος οὐδὲ θεάσεται τὰς χώρας κἂν ὦσιν »λευκαὶ πρὸς θερισμὸν ἤδη«. ἔτι δὲ οὐδεὶς ἐργαζόμενος τὰ ἔργα τῆς σαρκὸς ἐπῆρεν τοὺς ὀφθαλμούς. ### English translation (Claude) And no one who is in passions and melted into the flesh or mixed up with material things has kept the commandment that says, “Lift up your eyes”; therefore such a one will not see the fields even if they are “white for harvest already.” Further, no one doing the works of the flesh has lifted up his eyes. ### Scripture references - John 4:35: quotation, high confidence - Gal 5:19: allusion, high confidence ### Translation notes - The quotations are John 4:35; the allusion is Gal 5:19. ### Citation (SBL) Origen, Comm. Jo. 13.278 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-278). ## Commentary on John 13.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-279 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fields of Scripture turn white when the Word comes and illumines them. ### Greek text »Λευκαὶ« δὲ αἱ χῶραι πρὸς θερισμὸν ἤδη« εἰσίν, ὅτε πάρεστιν ὁ τοῦ θεοῦ λόγος σαφηνίζων καὶ φωτίζων πάσας τὰς χώρας τῆς γραφῆς πληρουμένας ἐν τῇ ἐπιδημίᾳ αὐτοῦ. ### English translation (Claude) And the fields are “white for harvest already” when the Word of God is present, making clear and illuminating all the fields of Scripture, which are fulfilled at his coming. ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.279 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-279). ## Commentary on John 13.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-280 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation too is a field white for harvest: God saw each creature was good by seeing the reason (logos) of each. ### Greek text τάχα δὲ καὶ πάντα τὰ αἰσθητὰ μέχρι γε αὐτοῦ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ αἱ λευκαί εἰσιν χῶραι ἕτοιμοι πρὸς θερισμὸν τοῖς ἐπαίρουσιν τοὺς ὀφθαλμούς, σαφῶς παρισταμένου τοῦ περὶ ἑκάστου λόγου τοῖς ἀνειληφόσιν, ἐκ τοῦ τὴν αὐτὴν εἰκόνα μεταμορφοῦσθαι ἀπὸ δόξης εἰς δόξαν, ὀφθαλμῶν ὁμοίωμα τῶν ἑωρακότων πῶς ἕκαστον τῶν γενομένων καλὸν ἦν· τὸ γὰρ »Εἶδεν ὁ θεὸς« καθʼ ἕκαστον τῶν κτισμάτων λεγόμενον, »ὅτι καλόν« τοιοῦτόν ἐστιν ὅτι ἐνεῖδεν ὁ θεὸς τοῖς λόγοις ἑκάστου, καὶ εἶδεν πῶς καθʼ οὕς γέγονεν ἕκαστον τῶν κτισμάτων λόγους ἐστὶν καλόν. ### English translation (Claude) And perhaps all sensible things, up to heaven itself and what is in it, are the white fields ready for harvest for those who lift up their eyes, the meaning of each being clearly presented to those who have taken it up, through being transformed into the same image from glory to glory, eyes like those that saw how each thing that came to be was good. For “God saw,” said of each of the creatures, “that it was good,” means that God looked into the reasons of each, and saw how each of the creatures is good according to the reasons by which it came to be. ### Scripture references - 2 Cor 3:18: allusion, high confidence - Gen 1:10: quotation, high confidence ### Translation notes - The allusions are 2 Cor 3:18 and Gen 1:10, 12, 18, 21, 25. ### Citation (SBL) Origen, Comm. Jo. 13.280 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-280). ## Commentary on John 13.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-281 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Otherwise, how could God call sea creatures and monsters “good”? ### Greek text εἰ δὲ μὴ οὕτως τις παραδέχεται τὸ »Εἶδεν ὁ θεὸς ὅτι »καλόν«, διηγησάσθω πῶς έν τῷ »Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν »ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ »οὐρανοῦ« σώζεται τὸ »Εἶδεν ὁ θεὸς ὅτι καλόν«, καὶ μάλιστα ἐπεὶ » Ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα«. ### English translation (Claude) If anyone does not accept “God saw that it was good” in this way, let him explain how in “Let the waters bring forth creeping things with living souls, and birds flying over the earth across the firmament of heaven” the words “God saw that it was good” are preserved, especially since “God made the great sea monsters.” ### Scripture references - Gen 1:20–21: quotation, high confidence ### Translation notes - The quotations are Gen 1:20–21. ### Citation (SBL) Origen, Comm. Jo. 13.281 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-281). ## Commentary on John 13.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-282 - Source: Preuschen 4:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What God saw as good was the reason of each creature, including beasts and creeping things. ### Greek text ἀλλὰ ὁ λόγος ὁ περὶ ἑκάστου τούτων ἐστὶν ὁραθεὶς θεῷ τὸ »καλόν«. τὰ δʼ αὐτὰ καὶ περὶ τοῦ » Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος· τετράποδα καὶ » ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος« λεκτέον, οἷς καὶ ἐπιφέρεται τὸ »Εἶδεν ὁ θεὸς ὅτι καλόν( πῶς γὰρ καλὸν τὰ θηρία καὶ τὰ ἐρπετά, ### English translation (Claude) But the reason (logos) concerning each of these is what was seen by God as “good.” The same must be said about “Let the earth bring forth the living soul according to its kind: quadrupeds and creeping things and beasts of the earth according to their kind,” to which is added “God saw that it was good.” For how are beasts and creeping things good, ### Scripture references - Gen 1:24–25: quotation, high confidence ### Translation notes - The quotations are Gen 1:24–25. ### Citation (SBL) Origen, Comm. Jo. 13.282 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-282). ## Commentary on John 13.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-283 - Source: Preuschen 4:268–269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their goodness lies in the reason by which they were made. ### Greek text εἰ μὴ ἄρα ὁ λόγος ὁ περὶ αὐτῶν έστιν τὸ καλόν; ### English translation (Claude) unless the reason concerning them is what is good? ### Citation (SBL) Origen, Comm. Jo. 13.283 (Preuschen 4:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-283). ## Commentary on John 13.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-284 - Source: Preuschen 4:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We are urged to lift our eyes to the fields of Scripture and of creation's reasons to see the light of truth everywhere. Next lemma: John 4:36. ### Greek text Ταῦτα δʼ ἡμῖν λέγεται διὰ τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«, προτρέποντος τοῦ παρόντος τοῖς μαθηταῖς λόγου τοὺς ἀκροατὰς ἐπαίρειν τοὺς ὀφθαλμοὺς ἐπί τε τὰς χώρας τῆς γραφῆς καὶ ἐπὶ τὰς χώρας τοῦ ἐν ἑκάστῳ τῶν ὄντων λόγου, ἵνα τὴν λευκότητα καὶ τὴν λαμπρότητα θεάσηταί τις τοῦ τῆς ἀληθείας πανταχοῦ φωτός· »Πάντα »γὰρ ἐνώπιον τοῖς νοοῦσιν«, κατὰ τὸν Σολομῶντα, »ὀρθὰ δὲ τοῖς βου- »λομένοις ἀπονείμασθαι αἴσθησιν«. Ὁ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὅ θερίζων. ### English translation (Claude) These things are said by us because of “Lift up your eyes and see the fields, that they are white for harvest already,” the Word present to the disciples urging his hearers to lift up their eyes to the fields of Scripture and to the fields of the reason (logos) in each of the things that are, so that one may behold the whiteness and brightness of the light of truth everywhere. “For all things are plain to those who understand,” according to Solomon, “and right to those who wish to find perception.” [John 4:36:] “He who reaps receives wages and gathers fruit for eternal life, so that the sower and the reaper may rejoice together.” ### Scripture references - John 4:35: quotation, high confidence - Prov 8:9: quotation, high confidence - John 4:36: quotation, high confidence ### Translation notes - The quotations are John 4:35 and Prov 8:9 (LXX); the lemma is John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.284 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-284). ## Commentary on John 13.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-285 - Source: Preuschen 4:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen proposes to survey the meanings of “harvest” in Scripture before interpreting John 4:35. ### Greek text Ποσαχῶς ὁ θερισμὸς ἐν τῇ γραφῇ λέγεται καὶ ἐφʼ ὅσων τάσσεται νομίζω ἀναγκαῖον εἶναι παραθέσθαι, ἴνα κατὰ τὸ δυνατὸν ἡμῖν καθοραθέντος τοῦ σημαινομένου δυνηθῶμεν ἐνθάδε ἰδεῖν ἐπὶ τίνος τῶν πλειόνων τέτακται ἡ λέξις. ### English translation (Claude) I think it necessary to set out in how many ways “harvest” is used in Scripture and to what things it is applied, so that, once its meaning has been surveyed as far as we are able, we may be able to see to which of its several senses the word is applied here. ### Scripture references - John 4:35: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.285 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-285). ## Commentary on John 13.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-286 - Source: Preuschen 4:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Matthew the harvest is the end of the age and the reapers are angels. ### Greek text ὁρῶμεν δὴ ἐν τῷ κατὰ Ματθαῖον, ἡνίκα »προσῆλθον οἱ μαθηταὸ τῷ κυρίῳ λέγοντες· Διασά- »φησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ« διδασκαλίαν περὶ ταύτης τοῦ κυρίου μεθʼ ἕτερα λέγουσαν· »Ὁ δὲ θερισμὸς συν- »τέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν«. ### English translation (Claude) We see, then, in the Gospel according to Matthew, when “the disciples came to the Lord saying, ‘Explain to us the parable of the weeds of the field,’” that the Lord's teaching about it says, among other things: “The harvest is the end of the age, and the reapers are angels.” ### Scripture references - Matt 13:36: quotation, high confidence - Matt 13:39: quotation, high confidence ### Translation notes - The quotations are Matt 13:36 and 13:39. ### Citation (SBL) Origen, Comm. Jo. 13.286 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-286). ## Commentary on John 13.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-287 - Source: Preuschen 4:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A second sense: the harvest is the multitude of believers needing teachers. ### Greek text ἀλλὰ μὴν καὶ ἐν ἑτέρῳ τόπῳ περὶ τοῦ πλήθους τῶν πιστευόντων ἀπορούντων διδασκαλίας τρανούσης αὐτοῖς περὶ ὡν πιστεύουσιν, φησὶν ὁ σωτὴρ ἡμῶν· »Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὐν »τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν »αὐτοῦ«. ### English translation (Claude) And in another place, concerning the multitude of believers who lacked teaching that would make clear to them what they believe, our Savior says: “The harvest is great, but the workers are few; pray therefore the Lord of the harvest that he may send out workers into his harvest.” ### Scripture references - Matt 9:37–38: quotation, high confidence ### Translation notes - The quotation is Matt 9:37–38. ### Citation (SBL) Origen, Comm. Jo. 13.287 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-287). ## Commentary on John 13.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-288 - Source: Preuschen 4:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third sense: Paul calls this life's deeds a sowing and their recompense a harvest. ### Greek text πρὸς τούτοις ὁ ἀπόστολος σπόρον μὲν ὀνομάζει τὴν ἐν τῷ βίῳ τούτῳ εὐποιίαν ἢ ἁμαρτίαν τῶν ἀνθρώπων, θερισμὸν δὲ τὰ διὰ τὰ ἐνταῦθα κατορθώματα ἢ ἁμαρτήματα ἑκάστῳ κατὰ τὴν ἀξίαν ἀποκείμεναι οὕτω λέγων· »Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ »θερίσει ὅτι ὁ σπείρων εἰς τὴν σάρκα ἐκ τῆς σαρκὸς θερίσει φθοράν· »ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον«. ### English translation (Claude) Besides these, the apostle calls the good or evil deeds of men in this life a sowing, and calls a harvest what is laid up for each according to his deserts on account of his right actions or sins here, saying: “For whatever a man sows, that he will also reap; for the one who sows to the flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.” ### Scripture references - Gal 6:7–8: quotation, high confidence ### Translation notes - The quotation is Gal 6:7–8. ### Citation (SBL) Origen, Comm. Jo. 13.288 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-288). ## Commentary on John 13.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-289 - Source: Preuschen 4:269–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm about sowing in tears and reaping in joy uses a similar sense. ### Greek text κατά τινος δὲ παραπλησίου τοῦ σημαινομένου νομίζω καὶ τὸν προφήτην φερόμενον ἐν ψαλμοῖς εἰρηκέναι· »Οἱ σπείροντες έν δάκρυσιν »ἐν ἀγαλλιάσει θεριοῦσιν. πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον αἴρον- »τες τὰ σπέρματα αὐτῶν· ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες »τὰ δράγματα αὐτῶν«. ### English translation (Claude) I think that the prophet too, in the Psalms, spoke in a somewhat similar sense: “Those who sow in tears will reap in rejoicing. Going they went and wept, carrying their seeds; but coming they will come in rejoicing, carrying their sheaves.” ### Scripture references - Ps 126:5–6 (125:5-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 126:5–6 (125:5–6 LXX). ### Citation (SBL) Origen, Comm. Jo. 13.289 (Preuschen 4:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-289). ## Commentary on John 13.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-290 - Source: Preuschen 4:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the five senses surveyed, neither the ordinary one nor the end-of-the-age one fits John 4:36. ### Greek text κεῖται δὲ τὸ ὄνομα πολλαχοῦ καὶ ἐπὶ τῆς συνηθείας, ὥσπερ καὶ ἐν τῇ Ῥοὺθ διὰ τούτων· »Αὑται δὲ παρε- »γενήθησαν εἰς Βηθλεὲμ ἐν ἀρχῇ θερισμοῦ κριθῶν«. πέντε δὲ ἐπὶ τοῦ παρόντος ἐκτεθέντων σημαινομένων φανερὸν μὲν ὅτι οὐ τὸ ἐν τῇ συνηθείᾳ δηλούμενον ἐνταῦθα εἴρηται, ἀλλʼ οὐδὲ τὸ ἐπὶ τῆς συντελείας τεταγμένον· οὔτε γὰρ τὸ έν τῇ συνηθείᾳ »ὁ »μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον«, οὔτε περὶ τῶν θεριστῶν ἀγγέλων τὸ προτρεπτικὸν εἰς τὸ θερίζειν εὕλογον ἐν τῷ τόπῳ τούτῳ νοεῖν. ### English translation (Claude) The word is also often used in its ordinary sense, as in Ruth in these words: “And they came to Bethlehem at the beginning of the barley harvest.” Now that five meanings have been set out for the present, it is plain that what is meant here is not the ordinary sense, nor the one applied to the end of the age. For neither in the ordinary sense does “the reaper receive wages and gather fruit for eternal life,” nor is it reasonable in this place to understand the exhortation to reap as concerning the angel reapers. ### Scripture references - Ruth 1:22: quotation, high confidence - John 4:36: quotation, high confidence ### Translation notes - The quotations are Ruth 1:22 and John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.290 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-290). ## Commentary on John 13.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-291 - Source: Preuschen 4:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's sense of sowing to flesh or Spirit does not fit here either. ### Greek text ἀλλʼ οὐδὲ κατὰ τὸ »Ὁ σπείρων εἰς τὴν σάρκα ἐκ τῆς σαρκὸς θερίσει φθορὰν καὶ ὁ σπείρων εἰς τὸ πνεῦμα »ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον« οἷόν τε ἐνθάδε λαμβάνειν τὸ »Ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν »αἰώνιον«. ### English translation (Claude) Nor can we here take “the one who reaps receives wages and gathers fruit for eternal life” in the sense of “the one who sows to the flesh will reap corruption from the flesh, and the one who sows to the Spirit will reap eternal life from the Spirit.” ### Scripture references - Gal 6:8: quotation, high confidence - John 4:36: quotation, high confidence ### Translation notes - The quotations are Gal 6:8 and John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.291 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-291). ## Commentary on John 13.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-292 - Source: Preuschen 4:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Paul the sower and reaper are one person; in John they are different. ### Greek text κατὰ μὲν γὰρ τὰ ἀποστολικὰ ῥητὰ ὁ αὐτός ἐστιν ὁ σπείρων καὶ ὁ θερίζων, εἴτε εἰς τὴν σάρκα, εἴτε εἰς τὸ πνεῦμα, καὶ διὰ τοῦτο συνάγων ἤτοι φθορὰν ἢ ζωὴν αἰώνιον· κατὰ δὲ τὰ ἐνεστηκότα ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων. ### English translation (Claude) For according to the apostle's words the sower and the reaper are the same person, whether to the flesh or to the Spirit, and so he gathers either corruption or eternal life; but according to the present words, one is the sower and another the reaper. ### Scripture references - John 4:37: allusion, high confidence - Gal 6:8: allusion, high confidence ### Translation notes - The allusion is John 4:37. ### Citation (SBL) Origen, Comm. Jo. 13.292 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-292). ## Commentary on John 13.293 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-293 - Source: Preuschen 4:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm hints at nobler souls descending into this life with saving seeds and returning with joy; in John sower and reaper differ. ### Greek text ὁμοίως δὲ ὁ αὐτὸς μὲν σπείρει καὶ θερίζει καθʼ ὃ παρεθέμεθα ἐν ψαλμοῖς ῥητὸν διαφέρον τοῦ ἀποστολικοῦ τῷ μυστικωτέρῳ καὶ ἀπορρητο- τέρῳ· τὸ μὲν γὰρ ἀποστολικὸν ἁπλούστερον εἴρηται οὐ διδάσκον περὶ τῆς διαφόρου φύσεως τῶν σπερμάτων πόθεν λαμβάνεται· τὸ δὲ ἀπὸ τῶν ψαλμῶν δοκεῖ μοι δηλοῦν περὶ τῆς καθόδου τῶν εὐγενεστέρων ψυχῶν παραγινομένων εἰς τὸν βίον τοῦτον μετὰ τῶν σωτηρίων σπερμάτων, καὶ παραγινομένων γε οἱονεὶ ἀκουσίως μετὰ στεναγμοῦ, ἐπανερχομένων δὲ ἐν ἀγαλλιάσει διὰ τὸ καλῶς γεγεωργηκέναι καὶ ηὐξηκέναι καὶ πεπληθυνκέναι τὰ σπέρματα, μεθʼ ὡν ἐληλύθασιν. »ἄλλος »δέ ἐστιν ὁ σπείρων καὶ ἀλλος ὁ θερίζων« ἐν τῇ προκειμένῃ λέξει. ### English translation (Claude) Likewise the same person sows and reaps in the saying we cited from the Psalms, which differs from the apostle's by being more mystical and secret. For the apostle's saying is simpler and does not teach about the differing nature of the seeds, where they are taken from; but the one from the Psalms seems to me to indicate the descent of the nobler souls who come into this life with saving seeds, and who come, as it were, unwillingly and with groaning, but return in rejoicing because they have tilled well and made the seeds grow and multiply, the seeds with which they came. But “one is the sower and another the reaper” in the passage before us. ### Scripture references - Ps 126:5–6 (125:5-Ps LXX): allusion, high confidence - John 4:37: quotation, high confidence ### Translation notes - The quotations are Ps 126:5–6 (125:5–6 LXX) and John 4:37. The idea of souls descending into this life reflects Origen's speculation on the pre-existence of souls. ### Citation (SBL) Origen, Comm. Jo. 13.293 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-293). ## Commentary on John 13.294 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-294 - Source: Preuschen 4:270–271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon, and perhaps some church interpreter, reads the whitened fields as people ready for salvation, Heracleon by nature, the other by preparation of the mind. ### Greek text Καὶ ἐρεῖ γε ὁ Ἡρακλέων, τάχα δὲ τούτῳ κατὰ τὴν ἐκδοχὴν ταύτην συμπεριφερόμενός τις καὶ ἐκκλησιαστικός, ὅτι τῷ κατὰ τὸ » Ὁ θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι« σημαινομένῳ ὁμοίως ταῦτα εἴρηται, τῷ ἑτοίμους πρὸς θερισμὸν καὶ ἐπιτηδείους πρὸς τὸ ἤδη συναχθῆναι εἰς τὴν ἀποθήκην διὰ τῆς πίστεως εἰς ἀνάπαυσιν εἶναι, καὶ ἐπιτηδείους πρὸς σωτηρίαν καὶ παραδοχὴν τοῦ λόγου· κατὰ μὲν τὸν Ἡρακλέωνα διὰ τὴν κατασκευὴν αὐτῶν καὶ τὴν φύσιν, κατὰ δὲ τὸν ἐκκλησιαστικὸν διά τινα εὐτρεπισμὸν Ι τοῦ ἡγεμονικοῦ ἑτοίμου πρὸς τελείωσιν, ἴνα καὶ θερισθῇ. ### English translation (Claude) Heracleon will say, and perhaps some churchman too, falling in with him in this interpretation, that these words are said in the same sense as “The harvest is great, but the workers are few”: namely, that people are ready for harvest and fit to be gathered now into the storehouse through faith for rest, and fit for salvation and for receiving the word; according to Heracleon because of their constitution and nature, but according to the churchman because of a certain preparedness of the ruling faculty, ready for perfection, so that it may indeed be reaped. ### Scripture references - Matt 9:37: quotation, high confidence - John 4:35: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is Matt 9:37. Heracleon, a Valentinian teacher of the second century, wrote the earliest known commentary on John; Origen quotes and refutes him throughout. “Ruling faculty” renders the Stoic term ἡγεμονικόν. ### Citation (SBL) Origen, Comm. Jo. 13.294 (Preuschen 4:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-294). ## Commentary on John 13.295 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-295 - Source: Preuschen 4:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against this reading Origen argues that there were believers and workers before Christ, and that none of the listed senses fits here. ### Greek text Λεκτέον οὖν πρὸς τοὺς οὕτως ἐκδεξαμένους, εἰ βούλονται παραδέξασθαι, μήποτε γεγονέναι πρὸ τῆς τοῦ σωτῆρος ἡμῶν ἐπιδημίας θερισμὸν παραπλήσιον τῷ οὕτως ἂν ἐλπισθέντι ἀπὸ τῶν χρόνων τοῦ εὐαγγελικοῦ κηρύγματος· εἰ γὰρ τῷ εἶναι τὸν θερισμὸν πολὺν πολλοὶ πεπιστεύκασιν, καίτοι γε ὀλίγων ὄντων τῶν ἐργατῶν ἀποστόλων ὡς πρὸς τὸ πλῆθος τῶν παραδεξαμένων τὸν λόγον, ἤτοι διὰ τὸ »Θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη« οὐδεὶς πρὸ τῆς σωματικῆς τοῦ σωτῆρος ἡμῶν ἐπιδημίας πεπίστευκεν, ἀλλʼ οὐδὲ γέγονέν τις πιστευόντων ἐργάτης, ὅπερ ἐστὶν ἀτοπώτατον φάσκειν· Ἀβραὰμ καὶ Μωσέα καὶ τοὺς προφήτας μήτε τὴν τῶν ἐργατῶν ἐσχηκέναι χώραν, μήτε τὴν τῶν θεριζομένων, ἢ εἴπερ καὶ πρότερον γεγόνασιν ἐργάται καὶ θερισμός, οὐδὲν δόξει παράδοξον ὁ σωτὴρ ἐπαγγέλλεσθαι τοῖς ἐπαίρουσιν τοὺς ὀφθαλμούς, ἕνα θεάσωνται τὰς χώρας »ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«. ἐκ τούτων δὴ δύναταίπως εἶναι σαφές, ὅτι οὐδὲν τῶν προειρημένων ἐστὶν ἐνθάδε νοούμενον κατὰ τὸν θερισμόν· ἀλλʼ οὐδὲ τὸ παρὰ τῷ ἀποστόλῳ ἐν ἄλλῳ τόπῳ νοηθὲν ἐνθάδε ἐφαρμόσει λέγοντι· »Ὁ σπείρων φειδομένως φειδομένως καὶ θερίσει· καὶ ὁ σπείρων ἐπʼ εὐλογίαις ἐπʼ εὐλογίαις »καὶ θερίσει«. ### English translation (Claude) We must say, then, to those who interpret it this way, if they are willing to accept it: was there not, before our Savior's coming, a harvest like the one that might be hoped for from the time of the gospel preaching? For if many have believed because the harvest is great, even though the workers, the apostles, were few in comparison with the multitude of those who received the word, then either, because of “Look at the fields, that they are white for harvest already,” no one believed before the bodily coming of our Savior, nor was anyone a worker among believers, which is most absurd to say: that Abraham and Moses and the prophets held neither the place of workers nor of those reaped; or else, if there were workers and a harvest even before, the Savior will seem to be promising nothing remarkable to those who lift up their eyes so as to see the fields “that they are white for harvest already.” From these considerations it may perhaps be clear that none of the senses mentioned above is meant here by the harvest. Nor will what is meant by the apostle in another place fit here, when he says: “The one who sows sparingly will also reap sparingly; and the one who sows bountifully will also reap bountifully.” ### Scripture references - John 4:35: quotation, high confidence - 2 Cor 9:6: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are John 4:35 and 2 Cor 9:6. ### Citation (SBL) Origen, Comm. Jo. 13.295 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-295). ## Commentary on John 13.296 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-296 - Source: Preuschen 4:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen seeks a seventh meaning of harvest that fits John 4:35. ### Greek text Ζητῶμεν οὖν ἕβδομον σημαινόμενον κατάλληλον τοῖς προαποδεδομένοις εἰς τὸ »Οὐχ ὑμεῖς λέγετε· Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται;« καὶ εἰς τὸ »Ἰδοὺ λέγω ὑμῖν Ἑπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«. ### English translation (Claude) Let us seek, then, a seventh meaning, suited to what has already been explained, for “Do you not say, ‘There are yet four months, and the harvest comes’?” and for “Behold, I tell you, lift up your eyes and look at the fields, that they are white for harvest already.” ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.296 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-296). ## Commentary on John 13.297 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-297 - Source: Preuschen 4:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The harvest is the clear understanding of Scripture and of the goodness of creation, which brings the reaper two fruits. ### Greek text ὁ δὴ περὶ τῆς σαφηνείας τῶν γραφῶν τρανὴς λόγος, ἢ ὁ περὶ τοῦ πῶς πάντα, ὅσα ὁ θεὸς ἐποίησεν, καλὰ λίαν, εἴρηται ἡμῖν ὁ θερισμός, ὅντινα ὁ θερίζων δύο καρποὺς τοῦ θερίζειν ἔχει· ἕνα μὲν ὅτε λαμβάνει μισθόν, ἕτερον δὲ ὅτε συνάγει καρπὸν εἰς ζωὴν αἰώνιον. ### English translation (Claude) The clear account of the plainness of the Scriptures, or the account of how all things that God made are very good, is what we call the harvest, from which the reaper has two fruits of his reaping: one when he receives wages, the other when he gathers fruit for eternal life. ### Scripture references - Gen 1:31: allusion, high confidence - John 4:36: allusion, high confidence ### Translation notes - The allusions are Gen 1:31 and John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.297 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-297). ## Commentary on John 13.298 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-298 - Source: Preuschen 4:271–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wages are the future reward; the fruit is the immediate joy that contemplation brings to the mind. ### Greek text καὶ νομίζω διὰ μὲν τὰς μετὰ ταῦτα ἐπαγγελίας ἐσομένας κατὰ τὰ γεγραμμένα· »Ἰδοὺ κύριος ἔρχεται καὶ ὁ μισθὸς »αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ« εἰρῆσθαι τὸ »Μισθὸν λαμβάνει«· διὰ δὲ τὴν ἀπʼ αὐτῆς τῆς θεωρίας ὠφέλειαν, αὐτόθεν κατὰ φύσιν οὖσαν τῷ νῷ καὶ τῇ λογικῇ ἐξαίρετον τυγχάνουσαν καὶ χωρὶς ἑτέρων παρὰ ταύτην ἐπαγγελιῶν γεγράφθαι τὸ »Συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ὅπερ εὐπάθειάν τινα τοῦ ἡγεμονικοῦ δηλοῖ, ὡς καὶ ἐν τῷ τρίτῶ τῶν Στρωματέων παρεστήσαμεν διηγούμενοι τὸ »Ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀπο- »δώσει σοι«. ### English translation (Claude) And I think that “receives wages” is said on account of the promises that are to come afterward, according to what is written: “Behold, the Lord comes, and his wages are in his hand, to repay each according to his work”; but “gathers fruit for eternal life” was written on account of the benefit that comes from contemplation itself, which belongs by nature to the mind and is choice for the rational being, even apart from other promises beside it. This indicates a certain well-being of the ruling faculty, as we showed in the third book of our Stromateis when explaining “Your Father who sees in secret will reward you.” ### Scripture references - Isa 40:10: quotation, medium confidence - Rev 22:12: quotation, medium confidence - Matt 6:4: quotation, high confidence - John 4:36: quotation, high confidence ### Translation notes - The quotations are a conflation of Isa 40:10 (or 62:11) and Rev 22:12, and Matt 6:4. Origen's own Stromateis is lost. ### Citation (SBL) Origen, Comm. Jo. 13.298 (Preuschen 4:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-298). ## Commentary on John 13.299 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-299 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon takes the reaper to be the Savior, whose wages are the salvation and restoration of those he reaps. ### Greek text Ὁ δὲ Ἡρακλέων τὸ »Ὁ θερίζων μισθὸν λαμ- »βάνει« εἰρῆσθαι νομίζει ἐπεὶ θεριστὴν ἑαυτὸν λέγει, φησίν ὁ σωτήρ. καὶ τὸν μισθὸν τοῦ κυρίου ἡμῶν ὑπολαμβάνει εἶναι τὴν τῶν θεριζομένων σωτηρίαν καὶ ἀποκατάστασιν τῷ ἀναπαύεσθαι αὐτὸν ἐπʼ αὐτοῖς. τὸ δὲ Καὶ συνάγει καρπὸν εἰς ζωὴν αἰ ώνιον« φησὶν εἰρῆσθαι, ἢ ὅτι τὸ συναγόμενον καρπὸς ζωῆς αἰωνίου ἐστίν, ἢ καὶ αὐτὸ ζωὴ αἰώνιος. ### English translation (Claude) Heracleon thinks that “the one who reaps receives wages” is said because the Savior calls himself a reaper, he says. And he supposes that the wages of our Lord are the salvation and restoration of those who are reaped, in that he rests upon them. And “and gathers fruit for eternal life,” he says, is said either because what is gathered is the fruit of eternal life, or because it is itself eternal life. ### Scripture references - John 4:36: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's interpretation of John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.299 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-299). ## Commentary on John 13.300 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-300 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen objects that Heracleon's reading is forced and merges two distinct things. ### Greek text ἀλλὰ αὐτόθεν νομίζω βίαιον εἶναι τὴν διήγησιν αὐτοῦ, φάσκοντος τὸν σωτῆρα μισθὸν λαμβάνειν καὶ συγχέοντος τὸν μισθὸν καὶ τὴν συναγωγὴν τοῦ καρποῦ εἰς ἒν ἄντικρυς τῆς γραφῆς δύο πράγματα παριστάσης, ὡς προδιηγησάμεθα. ### English translation (Claude) But I think his explanation is forced on its face, since he says that the Savior receives wages, and he confuses the wages and the gathering of the fruit into one, when Scripture plainly presents two things, as we explained above. ### Scripture references - John 4:36: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.300 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-300). ## Commentary on John 13.301 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-301 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen turns to the words “that sower and reaper may rejoice together.” ### Greek text Εἰ τοίνυν ἐπιτέτευκται ἡμῖν ἡ ἔπαρσις τῶν ἀποστολικῶν ὀφθαλμῶν καὶ ἡ θέα τῶν χωρῶν, λευκῶν ἤδη πρὸς θερισμὸν οὐσῶν, ἤδη ἀκολούθως τούτοις ἐξεταστέον τί τὸ »Ἵνα ὁ σπείρων ὁμοῦ χαίρῃ »καὶ ὁ θερίζων«. ### English translation (Claude) If, then, we have achieved the lifting up of the apostolic eyes and the sight of the fields, already white for harvest, we must next examine, in accordance with this, what “that the sower and the reaper may rejoice together” means. ### Scripture references - John 4:36: quotation, high confidence - John 4:35: allusion, high confidence ### Translation notes - The quotation is John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.301 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-301). ## Commentary on John 13.302 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-302 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In every art the discoverer of principles sows and those who complete it later reap. ### Greek text οἶμαι δὴ ὅτι ἐπὶ πάσης τῆς ἐκ πλειόνων θεωρημάτων τέχνης καὶ ἐπιστήμης σπείρει μὲν ὁ τὰς ἀρχὰς εὑρίσκων, ἅστινας ἕτεροι παραλαμβάνοντες καὶ ἐπεξεργαζόμενοι αὐτὰς ἑτέροις τὰ ὑπὸ αὐτῶν εὑρημένα παραδιδόντες, αἴτιοι ἐξ ὡν εὑρήκασιν γίνονται τοῖς μεταγενεστέροις οὐ δυνηθεῖσιν τάς τε ἀρχὰς εὑρεῖν καὶ τὰ ἑξῆς ἐπισυνάψαι καὶ τὸ τέλος τῶν τεχνῶν καὶ τῶν ἐπιστημῶν ἐπιθεῖναι, τοῦ συμπληρωθεισῶν τῶν τοιούτων τεχνῶν καὶ ἐπιστημῶν πλήρη τὸν καρπὸν ὡς ἐν θερισμῷ αὐτῶν ἀναλαβεῖν. ### English translation (Claude) I think, then, that in every art and science made up of many principles, the one who discovers the first principles sows; others take them over and work them out and hand on what they have found to others, and from what they have found they become causes for those who come later, who could not have found the principles, of linking on what follows and adding the completion of the arts and sciences, so that, when such arts and sciences are completed, they may take up the full fruit as in their harvest. ### Citation (SBL) Origen, Comm. Jo. 13.302 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-302). ## Commentary on John 13.303 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-303 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So too in the supreme art, the knowledge of truth, successive generations build the one body of truth. ### Greek text εἰ δὲ τοῦτο ἐπὶ τεχνῶν ἐστιν ἀληθὲς καί τινων ἐπιστημῶν, πόσῳ πλέον ἐπὶ τῆς τέχνης τῶν τεχνῶν καὶ ἐπιστήμης τῶν ἐπιστημῶν ἔστι συνιδεῖν; τὰ γὰρ εὑρεθέντα ὑπὸ τῶν προτέρων ἐπεξεργασάμενοι οἱ μετʼ αὐτοὺς παραδεδώκασιν τοῖς ἑξῆς ἐξεταστικῶς Προσιοῦσιν τοῖς εὑρεθεῖσιν ἀφορμὰς τοῦ τὸ ἓν σῶμα τῆς ἀληθείας μετὰ σοφίας συναχθῆναι. ### English translation (Claude) And if this is true of arts and of some sciences, how much more can it be seen in the art of arts and science of sciences? For those after them worked out what their predecessors had found and handed it on to those who follow, who approach what has been found with inquiry, as starting points for gathering the one body of truth with wisdom. ### Citation (SBL) Origen, Comm. Jo. 13.303 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-303). ## Commentary on John 13.304 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-304 - Source: Preuschen 4:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the work is complete, sower and reaper rejoice together as God gathers all to one end. ### Greek text πληρωθέντος δὴ τοῦ παντὸς ἔργου τῆς τέχνης τῶν τεχνῶν, »ὁ σπεί- »ρων ὁμοῦ χαίρει καὶ ὁ θερίζων«, τοῦ ἀμειβομένου θεοῦ εἰς ἓν πάντας τέλος συνάγοντος. ### English translation (Claude) When, then, the whole work of the art of arts is completed, “the sower and the reaper rejoice together,” God who rewards gathering all into one end. ### Scripture references - John 4:36: quotation, high confidence ### Translation notes - The quotation is John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.304 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-304). ## Commentary on John 13.305 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-305 - Source: Preuschen 4:272–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and the prophets sowed; the apostles who saw Christ's glory reaped the mystery now revealed. ### Greek text ὅρα δὲ εἰ οἱ μὲν »σπείροντές« εἰσιν Μωσῆς καὶ προφῆται, γράψαντες τὰ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν καὶ κηρύξαντες τὴν Χριστοῦ ἐπιδημίαν· »οἱ θερί »σαντες« δὲ οἱ τὸν χριστὸν παραδεξάμενοι καὶ τεθεαμένοι τὴν δόξαν αὐτοῦ ἀπόστολοι, συμφωνοῦσαν τοῖς προφητικοῖς περὶ αὐτοῦ λογικοῖς σπέρμασιν θερισθεῖσιν κατὰ τὴν ἐπεξεργασίαν καὶ κατανόησιν τοῦ κεκρυμμένου μυστηρίου ἀπὸ τῶν αἰώνων, φανερωθέντος δὲ ἐπ ἐσχάτου τῶν καιρῶν, ὅπερ »ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις‘. ### English translation (Claude) But consider whether the “sowers” are Moses and the prophets, who wrote for the admonition of us, on whom the ends of the ages have come, and who proclaimed the coming of Christ; and “those who reaped” are the apostles, who received the Christ and beheld his glory, in harmony with the rational seeds of the prophets about him, which were reaped by the working out and understanding of the mystery hidden from the ages but manifested at the end of the times, which “was not made known in other generations to the sons of men as it has now been revealed to his holy apostles and prophets.” ### Scripture references - 1 Cor 10:11: allusion, high confidence - John 1:14: allusion, high confidence - Col 1:26: allusion, high confidence - Eph 3:5: quotation, high confidence ### Translation notes - The quotations and allusions are 1 Cor 10:11, John 1:14, Col 1:26, and Eph 3:5. ### Citation (SBL) Origen, Comm. Jo. 13.305 (Preuschen 4:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-305). ## Commentary on John 13.306 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-306 - Source: Preuschen 4:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seed was the mystery long hidden and now revealed through the prophets and Christ's appearing, the true light that whitened the fields. ### Greek text σπέρμα δὲ ἦν ὁ πᾶς λόγος κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου καὶ νῦν φανερωθέντος διά τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὅτε τὸ φῶς τὸ ἀληθινὸν πεποίηκεν τὰς χώρας, ἐπιλάμψαν αὐταῖς, λευκὰς πρὸς θερισμὸν ἤδη. ### English translation (Claude) And the seed was the whole word according to the revelation of the mystery kept silent for eternal ages and now manifested both through the prophetic Scriptures and through the appearing of our Lord Jesus Christ, when the true light, shining upon the fields, made them white for harvest already. ### Scripture references - Rom 16:25–26: allusion, high confidence - 2 Tim 1:10: allusion, medium confidence - John 1:9: allusion, high confidence - John 4:35: allusion, high confidence ### Translation notes - The allusions are Rom 16:25–26, 2 Tim 1:10, John 1:9, and John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.306 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-306). ## Commentary on John 13.307 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-307 - Source: Preuschen 4:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fields are the Law and the Prophets, which become white only to Christ's disciples. ### Greek text Κατά τοῦτον δὴ τὸν λόγον αἱ χῶραι, ἐν αἷς κατεβέβλητο τὰ σπέρματα, αἱ νομικαὶ καὶ προφητικαί εἰσιν γραφαί, αἵτινες οὐκ ἦσαν λευκαὶ τοῖς τὴν παρουσίαν τοῦ λόγου μὴ κεχωρηκόσιν, γίνονται δὲ τοιαῦται τοῖς μαθητευομένοις τώ υἱῷ τοῦ θεοῦ καὶ πειθομένοις λέγοντι· »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«. ### English translation (Claude) On this account, then, the fields in which the seeds had been cast are the Scriptures of the Law and the Prophets, which were not white to those who had not received the coming of the Word, but become so to those who are disciples of the Son of God and obey him when he says: “Lift up your eyes and look at the fields, that they are white for harvest already.” ### Scripture references - John 4:35: quotation, high confidence ### Translation notes - The quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.307 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-307). ## Commentary on John 13.308 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-308 - Source: Preuschen 4:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen urges his readers to look at the Scriptures sown by Moses and the prophets and reap their fruit. ### Greek text ὡς γνήσιοι τοίνυν καὶ ἡμεῖς Ἰησοῦ μαθηταὶ ἐπάρωμεν τοὺς ὀφθαλμοὺς καὶ τὰς χώρας τὰς ἐσπαρμένας ὑπὸ Μωϋσέως καὶ τῶν προφητῶν θεασώμεθα, ἕνα ἴδωμεν τὴν λευκότητα αὐτῶν καὶ τίνα τρόπον ἤδη θερίσαι ἔστιν αὐτῶν καὶ συνάγειν καρπὸν εἰς ζωὴν αἰώνιον, μετὰ τοῦ καὶ μισθὸν ἐλπίζειν ἀπὸ τοῦ κυρίου τῶν χωρῶν καὶ χορηγοῦ τῶν σπερμάτων. ### English translation (Claude) As genuine disciples of Jesus, then, let us too lift up our eyes and look at the fields sown by Moses and the prophets, so that we may see their whiteness and in what way it is already possible to reap them and to gather fruit for eternal life, while also hoping for wages from the Lord of the fields and the supplier of the seeds. ### Scripture references - John 4:35–36: allusion, high confidence - 2 Cor 9:10: echo, medium confidence ### Translation notes - The allusions are John 4:35–36 and 2 Cor 9:10. ### Citation (SBL) Origen, Comm. Jo. 13.308 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-308). ## Commentary on John 13.309 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-309 - Source: Preuschen 4:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All agree that sower and reaper will rejoice together in the age to come. ### Greek text τὸ μὲν οὖν τὸν σπείροντα ὁμοῦ καὶ τὸν θερίζοντα χαίρειν, ὅτε »ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός« ἐν τῷ μέλλοντι αἰῶνι, πᾶς ὁστισοῦν ὁμολογήσει τῶν ἀνεγνωκότων· »Ὅτι πολλοὶ ἀπʼ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ ἱσαὰκ καὶ Ἰακὼβ ἐν τῇ ### English translation (Claude) That the sower and the reaper rejoice together when “pain and grief and groaning have fled away” in the age to come, anyone at all who has read will admit: “For many will come from the east and the west and will recline with Abraham and Isaac and Jacob in the ### Scripture references - Isa 35:10: quotation, high confidence - Matt 8:11: quotation, high confidence ### Translation notes - The quotations are Isa 35:10 and Matt 8:11; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 13.309 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-309). ## Commentary on John 13.310 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-310 - Source: Preuschen 4:273–274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transfiguration was a harvest in which Moses and Elijah, the sowers, rejoiced with the apostles, the reapers. ### Greek text βασιλείᾳ τῶν οὐρανῶν«. τὸ δὲ καὶ ἤδη πάντα τὸν σπείροντα μετὰ παντὸς τοῦ θερίζοντος χαίρειν εἴ τις διστάζει παραδέξασθαι, νοησάτω ὅτι θερισμός πως ἦν τις ἡ μεταμόρφωσις Ἰησοῦ ἐν δόξῃ φαινομένου οὐ μόνον τοῖς θερισταῖς Πέτρῳ καὶ Ἰακώβῳ καὶ Ἰωάννῃ, τοῖς συναναβᾶσιν αὐτῶ, ἀλλὰ καὶ τοῖς σπείρασιν Μωσῇ καὶ Ἠλίᾳ· ἅμα γὰρ αὐτοῖς χαίρουσιν ὁρῶντες τὴν δόξαν τοῦ υἱοῦ τοῦ θεοῦ, ἥντινα ἐπὶ τοσοῦτον πεφωτισμένην ὑπὸ τοῦ πατρὸς καὶ φωτίζουσαν τοὺς ὁρῶντας πρότερον οὐχ ἑωράκει Μωσῆς καὶ Ἠλίας, ὡς νῦν θεῶνται ἅμα τοῖς ἁγίοις ἀποστόλοις. ### English translation (Claude) kingdom of heaven.” But if anyone hesitates to accept that every sower rejoices even now with every reaper, let him consider that the transfiguration of Jesus, appearing in glory, was in a way a harvest, not only for the reapers Peter and James and John, who went up with him, but also for the sowers Moses and Elijah. For they rejoice together with them, seeing the glory of the Son of God, which Moses and Elijah had not formerly seen so greatly illumined by the Father and illumining those who see it, as they now behold it together with the holy apostles. ### Scripture references - Matt 8:11: quotation, high confidence - Matt 17:1–3: allusion, high confidence ### Translation notes - The allusion is Matt 17:1–3. ### Citation (SBL) Origen, Comm. Jo. 13.310 (Preuschen 4:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-310). ## Commentary on John 13.311 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-311 - Source: Preuschen 4:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the reapers and laborers are many, the saying applies universally. ### Greek text ὡς καθολικῷ δὲ ἴσον δυνάμενον λαμβάνομεν τὸ »Ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς »ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων« διὰ τὸ ἐν τοῖς ἑξῆς πλείονας λέγεσθαι τοὺς θεριστὰς καὶ πλείονας τοὺς κεκοπιακότας, δῆλον ὅτι εἰς τὸ σπεῖραι. ### English translation (Claude) We take “The one who reaps receives wages and gathers fruit for eternal life, that the sower and the reaper may rejoice together” as equivalent to a universal statement, because in what follows the reapers are said to be many and those who have labored many, that is, at sowing. ### Scripture references - John 4:36: quotation, high confidence - John 4:38: allusion, high confidence ### Translation notes - The quotation is John 4:36; the allusion is John 4:38. ### Citation (SBL) Origen, Comm. Jo. 13.311 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-311). ## Commentary on John 13.312 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-312 - Source: Preuschen 4:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 4:38 speaks of many reapers and many sowers. ### Greek text λέγεται γὰρ ὡς πρὸς πολλοὺς θεριστὰς τὸ »Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν, ὃ οὐχ ὑμεῖς κεκοπιά- »κατε«, καὶ ὡς πολλῶν ἐν τῷ σπόρῶ κεκμηκότων τὸ »Ἄλλοι κεκο- »πιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε«. ### English translation (Claude) For “I sent you to reap what you have not labored for” is said as to many reapers, and “Others have labored and you have entered into their labor” as of many who toiled at the sowing. ### Scripture references - John 4:38: quotation, high confidence ### Translation notes - The quotation is John 4:38. ### Citation (SBL) Origen, Comm. Jo. 13.312 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-312). ## Commentary on John 13.313 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-313 - Source: Preuschen 4:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying means that every reaper and every sower will rejoice together. ### Greek text ἴσον δὲ δύναται καθολικῷ τὸ » Ὁ θερίζων μισθὸν λαμβάνει« καὶ τὸ ἑξῆς τοιοῦτον· »πᾶς ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς »ζωὴν αἰώνιον«, ἵνα πᾶς ὁ σπείρων ὁμοῦ χαίρῃ καὶ πᾶς ὁ θερίζων«, ### English translation (Claude) And “The one who reaps receives wages” and what follows has the force of a universal statement such as this: “Everyone who reaps receives wages and gathers fruit for eternal life, that every sower and every reaper may rejoice together.” ### Scripture references - John 4:36: quotation, high confidence ### Translation notes - The quotation is John 4:36, paraphrased as a universal statement. ### Citation (SBL) Origen, Comm. Jo. 13.313 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-313). ## Commentary on John 13.314 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-314 - Source: Preuschen 4:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some accept that the apostles knew more than Moses and the prophets; others hesitate to say so. ### Greek text Ταῦτα δὲ οἱ μέν τινες ἑτοίμως παραδέξονται, μὴ διστάζοντες περὶ τοῦ τὰ ἀποκεκρυμμένα ταῖς πάλαι γενεαῖς καὶ αὐτῷ Μωσεῖ καὶ τοῖς προφήταις πεφανερῶσθαι τοῖς ἁγίοις ἀποστόλοις κατὰ τὴν Χριστοῦ ἐπιδημίαν, φωτίσαντος αὐτοῖς τὸ φῶς τὸ τῆς γνώσεως τῆς πάσης γραφῆς· ἕτεροι δὲ ὀκνήσουσιν προσέσθαι, μὴ τολμῶντες λέγειν τὸν τηλικοῦτον Μωσέα καὶ τοὺς προφήτας μὴ ἐφθακέναι ἔτι ὄντας ἐν τῷ τῶν ἀνθρώπων βίῳ ἐπὶ τὰ τοῖς ἀποστόλοις νενοημένα, καὶ τοῦτο ταῖς θείαις γραφαῖς ἐνεσπαρμένα ταῖς ὑπʼ αὐτῶν διακονηθείσαις. ### English translation (Claude) Some will readily accept this, not doubting that what was hidden from former generations, and from Moses himself and the prophets, was made manifest to the holy apostles at Christ's coming, when the light of the knowledge of all Scripture shone upon them. Others will hesitate to admit it, not daring to say that so great a man as Moses and the prophets, while still in human life, did not attain to what the apostles understood, and this when it had been sown in the divine Scriptures that they themselves ministered. ### Scripture references - Col 1:26: allusion, medium confidence - 2 Cor 4:6: echo, medium confidence ### Citation (SBL) Origen, Comm. Jo. 13.314 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-314). ## Commentary on John 13.315 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-315 - Source: Preuschen 4:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who hold the apostles saw more cite sayings about prophets longing to see, the mystery now revealed, and the sealed book. ### Greek text χρήσονται δὲ οἱ πρότεροι τῷ »Πολλοὶ »προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ »εἶδον, καὶ ἀκοῦσαι <ἃ> ἀκούετε καὶ οὐκ ἤκουσαν«, καὶ τῷ »Ἰδού, πλεῖον Σολομῶνος ὡδε«, καὶ τῷ »Ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη »τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀπο- »στόλοις αὐτοῦ καὶ προφήταις, εἶναι τὰ ἔθνη συγκληρονόμα καὶ »σύνσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ«, καὶ τῷ ἐν τῷ Δανιὴλ γεγραμμένῳ μετά τινα ὅρασιν, ὅτι »Ἀνέστην, καὶ οὐκ ἦν ὁ »συνιών«, καὶ τῷ ἐν τῷ Ἡσαΐᾳ »Εἰσὶν οἱ λόγοι τοῦ βιβλίου τούτου ὡς βιβλίον ἀνθρώπου ἐσφραγισμένον, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ »μὴ ἐπισταμένῳ γράμματα λέγοντες· Ἀνάγνωθι, ἐρεῖ· Οὐκ ἐπίσταμαι »γράμματα· καὶ δώσουσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ γράμματα, καὶ »ἐρεῖ· Οὐ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ«. ### English translation (Claude) The former will use “Many prophets and righteous men desired to see what you see and did not see it, and to hear what you hear and did not hear it,” and “Behold, something greater than Solomon is here,” and “It was not made known in other generations to the sons of men as it has now been revealed to his holy apostles and prophets, that the Gentiles are fellow heirs and fellow members of the body and sharers of the promise in Christ,” and what is written in Daniel after a certain vision, “I arose, and there was none who understood,” and what is in Isaiah: “The words of this book are like the words of a sealed book, which, if they give it to a man who does not know letters, saying, ‘Read it,’ he will say, ‘I do not know letters’; and they will give it to a man who knows letters, and he will say, ‘I cannot read it, for it is sealed.’” ### Scripture references - Matt 13:17: quotation, high confidence - Matt 12:42: quotation, high confidence - Eph 3:5–6: quotation, high confidence - Dan 8:27: quotation, high confidence - Isa 29:11–12: quotation, high confidence ### Translation notes - The quotations are Matt 13:17, Matt 12:42, Eph 3:5–6, Dan 8:27 (Theodotion), and Isa 29:11–12. ### Citation (SBL) Origen, Comm. Jo. 13.315 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-315). ## Commentary on John 13.316 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-316 - Source: Preuschen 4:274–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who hold the prophets understood reply that the prophets knew but did not unfold the mysteries, and that what they longed to see was greater still. ### Greek text οἱ δὲ δεύτεροι ταῦτα πάντα διαλύσονται τῷ »Σοφὸς νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος, »ἐπὶ δὲ χείλεσιν φορεῖ ἐπιγνωμοσύνην« λέγοντες καὶ ἕκαστον τῶν προφητῶν τὰ διακονηθέντα ὑπʼ αὐτῶν νενοηκέναι, οὐχ ὥστε καὶ ἑτέροις παραδοῦναι καὶ ἀναπτύξαι τὰ μυστήρια· τοὺς μέντοι γε ἀποστόλους, ὡς ἐν καιρῷ ἀποκαλύψεως γενομένους, εἰπεῖν ἄν· »Στή- »κετε καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε« καὶ »Ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώ- »ποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι«, καὶ ὅτι εἰ ἐπεθύμουν πολλοὶ προφῆται καὶ δίκαιοι ἰδεῖν, ἃ ἔβλεπον οἱ ἀπόστολοι καὶ ἃ ἤκουον λέγοντος τοῦ σωτῆρος, οὐ πάντως τὰ τῶν νομικῶν γραφῶν καὶ προφητικῶν ἐπεθύμουν, ἀλλὰ τούτων μείζονα ἀπαγγελλόμενα πρὸς τοῖς πνευματικοῖς τοῦ νόμου καὶ τοῖς ἀπορρήτοις τῶν προφητῶν ὑπὸ τοῦ σωτῆρος τοῖς ἀποστόλοις, ὁποῖα ἠν τὸ »Ἤκουσα ἄρρητα »ῥήματα, ὃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι« καὶ παραπλήσια τοῖς ὑπὸ τοῦ παρακλήτου λεγομένοις. ### English translation (Claude) The latter will resolve all these by saying, with “A wise man will understand what comes from his own mouth, and on his lips he will carry knowledge,” that each of the prophets understood what he ministered, though not so as to hand it on to others and unfold the mysteries; whereas the apostles, since they lived in the time of revelation, could say: “Stand firm and hold the traditions which you were taught,” and “What you heard from me through many witnesses, entrust to faithful men who will be able to teach others also.” And if many prophets and righteous men desired to see what the apostles saw and heard as the Savior spoke, they did not at all desire the contents of the Scriptures of the Law and the Prophets, but things greater than these, which the Savior announced to the apostles in addition to the spiritual things of the Law and the secrets of the prophets, such as “I heard unspeakable words, which it is not lawful for a man to utter,” and things like what the Paraclete speaks. ### Scripture references - Prov 16:23: quotation, high confidence - 2 Thess 2:15: quotation, high confidence - 2 Tim 2:2: quotation, high confidence - Matt 13:17: allusion, high confidence - 2 Cor 12:4: quotation, high confidence - John 16:13: allusion, medium confidence ### Translation notes - The quotations are Prov 16:23, 2 Thess 2:15, 2 Tim 2:2, Matt 13:17, and 2 Cor 12:4; the last clause alludes to John 16:13. ### Citation (SBL) Origen, Comm. Jo. 13.316 (Preuschen 4:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-316). ## Commentary on John 13.317 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-317 - Source: Preuschen 4:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen considers the purpose clause of John 4:36. ### Greek text Ἔτι δὲ καὶ πρὸς τούτοις τὸ ῥητὸν θεασώμεθα, οἵαν εἶναι τὴν αἰτίαν διηγεῖται τοῦ θερίζοντα μισθὸν λαμβάνειν καὶ συνάγειν καρπὸν εἰς ζωὴν αἰώνιον ὁ εὐαγγελιστὴς λέγων· »Ἰνα ὁ σπείρων ὁμοῦ »χαίρῃ καὶ ὁ θερίζων«. ### English translation (Claude) Further, let us also observe in the text what sort of cause the evangelist gives for the reaper's receiving wages and gathering fruit for eternal life, when he says: “that the sower and the reaper may rejoice together.” ### Scripture references - John 4:36: quotation, high confidence ### Translation notes - The quotation is John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.317 (Preuschen 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-317). ## Commentary on John 13.318 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-318 - Source: Preuschen 4:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sower shares the reaper's wages and fruit and so rejoices with him. ### Greek text εἰ δέ, ἴνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων, ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, τάχα ὁ σπείρων, κοινωνῶν τῷ μισθῷ τοῦ θερίζοντος καὶ τῇ συναγωγῇ τοῦ εἰς ζωὴν αἰώνιον συναγομένου καρποῦ, ἅμα τῷ θερίζοντι χαρήσεται. ### English translation (Claude) If the reaper receives wages and gathers fruit for eternal life in order that the sower and the reaper may rejoice together, perhaps the sower, sharing in the reaper's wages and in the gathering of the fruit gathered for eternal life, will rejoice together with the reaper. ### Scripture references - John 4:36: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.318 (Preuschen 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-318). ## Commentary on John 13.319 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-319 - Source: Preuschen 4:275–276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another view: Moses and the prophets understood fully, but the apostles built on their seeds and reaped far more when the fullness of time came in Christ. ### Greek text ἄλλος δέ τις ἐρεῖ ὅλα τὰ νομικὰ καὶ τὰ προφητικὰ ἀκριβῶς κατὰ τὴν πνευματικὴν ἐκδοχὴν νενοημένα Μωσεῖ καὶ τοῖς προφήταις καὶ ὡς ἐχρῆν κεκαλυμμένως καὶ ἐσκεπασμένως ἀναγεγραμμένα τὰ ἐσπαρμένα εἶναι· ἐπεὶ δὲ »Λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, »αἰνέσει αὐτὸν καὶ ἐπʼ αὐτὸν προσθήσει«, δῆλον ὅτι οἱ ἀπόστολοι σπέρμασιν ἀπορρητοτέρων καὶ βαθυτέρων χρησάμενοι τοῖς ὑπὸ Μωσέως καὶ τῶν προφητῶν νενοημένοις, διαβεβήκασιν ἐπὶ τὸ εἰς πολλαπλασίονα φθάσαι τῆς θεάματα, Ἰησοῦ ἐπαίροντος αὐτῶν τοὺς ὀφθαλμοὺς καὶ φωτίζοντος αὐτῶν τὰς διανοίας, καὶ ἠν τὰ πολλαπλασίονα θερισμὸς τῶν πολλῶν χωρῶν· οὐχ ὡς ὑποδεέστεροι δὲ οἱ προφῆται καὶ Μωσῆς ἀρχῆθεν οὐκ εἶδον ὅσα οἱ ἀπόστολοι κατὰ τὴν Ἰησοῦ ἐπιδημίαν, ἀλλʼ ὡς περιμένοντες τὸ πλήρωμα τοῦ χρόνου, ἐν ᾧ ἐχρῆν μετὰ τοῦ ἐξαιρέτου τῆς Ἰησοῦ Χριστοῦ ἐπιδημίας καὶ ἐξαίρετα παρὰ τά λελαλημένα πώποτε ἐν τῷ κόσμῳ ἢ γεγραμμέμα ἀπο- καλυφθῆναι ὑπὸ τοῦ οὐχ ἁρπαγμὸν ἡγησαμένου »τὸ εἶναι ἴσα θεῷ«, ἀλλʼ ἑαυτὸν κενώσαντος καὶ »μορφὴν δούλου« εἰληφότος. Ἐν γὰρ τούτῷ ὁ λόγος ἐστὶν ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων. ### English translation (Claude) Another will say that what was sown is the whole of the Law and the Prophets, understood by Moses and the prophets exactly according to the spiritual interpretation and written down, as was necessary, in a veiled and covered manner. But since “If a man of understanding hears a wise word, he will praise it and add to it,” it is plain that the apostles, using what Moses and the prophets had understood as seeds of things more secret and deeper, advanced to reach sights many times greater, Jesus lifting up their eyes and enlightening their minds; and the manifold increase was the harvest of the many fields. Not that the prophets and Moses, being inferior, did not see from the beginning as much as the apostles did at the coming of Jesus, but that they were waiting for the fullness of the time in which, together with the surpassing coming of Jesus Christ, surpassing things too, beyond anything ever spoken or written in the world, were to be revealed by him who did not count “being equal with God” a thing to be grasped, but emptied himself and took “the form of a servant.” “For here the saying is true, that one sows and another reaps.” ### Scripture references - Luke 24:45: allusion, medium confidence - Gal 4:4: allusion, high confidence - Phil 2:6–7: quotation, high confidence - John 4:37: quotation, high confidence ### Extrabiblical texts - Sir 21:15 (Sirach): quotation, high confidence ### Translation notes - The quotations are Sir 21:15, Phil 2:6–7, and John 4:37 (the lemma of the next section); the allusions are Luke 24:45 and Gal 4:4. ### Citation (SBL) Origen, Comm. Jo. 13.319 (Preuschen 4:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-319). ## Commentary on John 13.320 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-320 - Source: Preuschen 4:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On either interpretation it is clear why sower and reaper are different people. ### Greek text Εἴτε κατὰ τὸ ἀπὸ τῶν τεχνῶν καὶ τῶν ἐπιστημῶν ληφθὲν παράδειγμα ἐκλαμβάνοιμεν τὰ κατὰ τὸν τόπον, σαφὲς πῶς ἀληθινὸς λόγος ἐστὶν τὸ ἄλλον μὲν εἶναι τὸν σπείροντα ἄλλον δὲ τὸν θερίζοντα· εἴτε κατὰ τὸ ἐσπαρκέναι μὲν Μωσέα καὶ τοὺς προφήτας, τεθεωρηκέναι δὲ λευκῶν γενομένων τῶν χωρῶν τοὺς ἐπάραντας τοὺς ὀφθαλμοὺς κατὰ τὰς ὑποθήκας τοῦ σωτῆρος ἡμῶν Ἰησοῦ, ἵνα θεάσωνται τὰς χώρας πῶς ἠσαν λευκαὶ πρὸς θερισμὸν ἤδη, καὶ οὕτω δῆλον πῶς ἄλλος ὁ σπείρων καὶ ἄλλος ὁ θερίζων. ### English translation (Claude) Whether we take the matters in this passage according to the example drawn from the arts and sciences, it is clear how the saying is true that one is the sower and another the reaper; or whether according to the view that Moses and the prophets sowed, while those who lifted up their eyes, according to the instructions of our Savior Jesus, beheld the fields once they had become white, so as to see how they were white for harvest already, in this way too it is plain how one is the sower and another the reaper. ### Scripture references - John 4:35: allusion, high confidence - John 4:37: allusion, high confidence ### Translation notes - The allusions are John 4:35 and 4:37. ### Citation (SBL) Origen, Comm. Jo. 13.320 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-320). ## Commentary on John 13.321 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-321 - Source: Preuschen 4:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps “one” and “another” are the people of the law and the people of the gospel, who share one end in one God. ### Greek text σκόπει δὲ εἰ τὸ »ἄλλος« καὶ »ἄλλος« δυνατὸν νοῆσαι διὰ τὸ ἐκείνους μὲν ἐπὶ τοιᾷδε βίου ἀγωγῇ δικαιοῦσθαι, τούτους δὲ ἐπὶ ἑτέρᾳ παρʼ ἐκείνην, ὥστε εἰπεῖν ἄλλον μὲν τὸν νομικόν, ἄλλον δὲ τὸν εὐαγγελικόν. πλὴν ἅμα χαίρουσιν ἑνὸς τέλους ἀπὸ ἑνὸς θεοῦ διὰ ἑνὸς Χριστοῦ ἐν ἑνὶ ἁγίῳ πνεύματι ἀμφοτέροις ἀποκειμένου. ### English translation (Claude) But consider whether “one” and “another” can be understood as meaning that they were justified by one way of life and these by another different from it, so as to say that one is the man of the law and another the man of the gospel. Yet they rejoice together, since one end, from one God, through one Christ, in one Holy Spirit, is laid up for both. ### Scripture references - John 4:37: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.321 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-321). ## Commentary on John 13.322 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-322 - Source: Preuschen 4:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon explains that sower and reaper each rejoice in their own work, though the sower begins first. ### Greek text Ὁ δʼ Ἡρακλέων τὸ »Ἵνα ὁ σπείρων ὁ μοῦ χαίρῃ καὶ »ὁ θερίζων« οὕτω διηγήσατο· χαίρει μὲν γάρ, φησίν, ὁ σπείρων ὅτι σπείρει, καὶ ὅτι ἤδη τινὰ τῶν σπερμάτων αὐτοῦ συνάγεται ἐλπίδα ἔχων τὴν αὐτὴν καὶ περὶ τῶν λοιπῶν· ὁ δὲ θερίζων ὁμοίως ὅτι καὶ θερίζει· ἀλλʼ ὁ μὲν πρῶτος ἤρξατο σπείρων, ὁ δὲ ὕστερος θερίζων. ### English translation (Claude) Heracleon explained “that the sower and the reaper may rejoice together” thus: The sower rejoices, he says, because he sows, and because some of his seeds are already being gathered, and he has the same hope about the rest; and the reaper likewise because he reaps; but the first began by sowing, the second later by reaping. ### Scripture references - John 4:36: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:36. ### Citation (SBL) Origen, Comm. Jo. 13.322 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-322). ## Commentary on John 13.323 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-323 - Source: Preuschen 4:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon continues: sowing must precede reaping, but both now rejoice in the perfecting of the seeds. ### Greek text οὐ γὰρ τῷ αὐτω ἐδύναντο ἀμφότεροι ἄρξασθαι· ἔδει γὰρ πρῶτον σπαρῆναι, εἶθʼ ὕστερον θερισθῆναι. παυσαμένου μέντοι γε τοῦ σπείροντος σπείρειν, ἔτι θεριεῖ ὁ θερίζων· ἐπὶ μέντοι τοῦ παρόντος ἀμφότεροι τὸ ἴδιον ἔργον ἐνεργοῦντες ὁμοῦ χαίρουσιν κοινὴν χαρὰν τὴν τῶν σπερμάτων τελειότητα ἡγούμενοι. ### English translation (Claude) For both could not begin at the same time; there had to be sowing first and reaping afterward. When the sower stops sowing, however, the reaper will still reap; but at present both, each doing his own work, rejoice together, regarding the perfection of the seeds as their common joy. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Continuation of Heracleon's comment. ### Citation (SBL) Origen, Comm. Jo. 13.323 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-323). ## Commentary on John 13.324 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-324 - Source: Preuschen 4:276–277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon distinguishes a Son of Man above the Place who sows from the Savior who reaps; Origen notes he did not explain these two. ### Greek text ἔτι δὲ καὶ εἰς τὸ »Ἐν τούτω »ἐστὶν ὁ λόγος ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων‘ φησὶν· ὁ μὲν γὰρ ὑπὲρ τὸν τόπον υἱὸς ἀνθρώπου σπείρει· ὁ δὲ σωτήρ, ὢν καὶ αὐτὸς υἱὸς ἀνθρώπου, θερίζει καὶ θεριστὰς πέμπει τοὺς διὰ τῶν μαθητῶν νοουμένους ἀγγέλους ἕκαστον ἐπὶ τὴν ἑαυτοῦ ψυχήν. οὐ πάνυ δὲ σαφῶς ἐξέθετο τοὺς δύο υἱοὺς τοῦ ἀνθρώπου τίνες εἰσίν, ὡν ὁ εἷς σπείρει καὶ ὁ εἷς θερίζει. Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν, ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. ### English translation (Claude) Further, on “For here the saying is true, that one is the sower and another the reaper,” he says: For the Son of Man above the Place sows; but the Savior, who is himself also Son of Man, reaps, and sends as reapers the angels understood by the disciples, each to his own soul. But he did not set out at all clearly who the two sons of man are, of whom one sows and the other reaps. “I sent you to reap what you have not labored for; others have labored, and you have entered into their labor.” ### Scripture references - John 4:37: quotation, high confidence - John 4:38: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The quotations are John 4:37 and 4:38 (the lemma of the next section). “The Place” (τόπος) is a Valentinian name for the realm of the Demiurge; the Son of Man “above the Place” belongs to the higher, spiritual realm. ### Citation (SBL) Origen, Comm. Jo. 13.324 (Preuschen 4:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-324). ## Commentary on John 13.325 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-325 - Source: Preuschen 4:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles, taught by Jesus, reaped the meaning that Moses and the prophets had labored to sow in their writings. ### Greek text Οὐ χαλεπὸν ἐκ τῶν προειρημένων θεωρῆσαι πῶς ἀπέστειλεν ὁ Ἰησοῦς τοὺς μαθητὰς θερίζειν τοῦτο, εἰς ὃ οὐκ αὐτοὶ κεκοπιάκασιν, ἀλλʼ οἱ πρὸ αὐτῶν· καμόντος γὰρ Μωσέως καὶ τῶν προφητῶν, ἴνα χωρῆσαι δυνηθῶσιν νοῆσαι τὰ μυστήρια, ὧν τὰ ἴχνη ἐν τοῖς γράμμασιν ἑαυτῶν ἡμῖν καταλελοίπασιν, εἰς τὸν Μωσέως καὶ τῶν προφητῶν κόπον οἱ ἀπόστολοι εἰσεληλύθασιν, Ἰησοῦ μυσταγωγοῦντος θερίζοντες καὶ συνάγοντες εἰς τὰς ἀποθήκας τῆς ψυχῆς ἑαυτῶν τὸν ἐν ἐκείνοις νοῦν. ### English translation (Claude) From what has been said it is not hard to see how Jesus sent the disciples to reap that for which they themselves had not labored, but those before them. For Moses and the prophets toiled in order to become able to understand the mysteries, whose traces they have left us in their writings; and the apostles entered into the labor of Moses and the prophets, reaping, with Jesus as their initiator into the mysteries, and gathering into the storehouses of their own souls the meaning contained in those writings. ### Scripture references - John 4:38: allusion, high confidence ### Translation notes - The allusion is John 4:38. ### Citation (SBL) Origen, Comm. Jo. 13.325 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-325). ## Commentary on John 13.326 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-326 - Source: Preuschen 4:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps angels appointed over human birth are the sowers, and the apostles reap in those whom Christ's coming has made ready. ### Greek text καὶ ἀεὶ δὲ ὁ λόγος τοῖς μαθητευομένοις γνησίως ποιεῖ τοὺς τῶν προτέρων καμάτους σαφεστέρους, χωρὶς τοῦ ὁμοίου τοῖς σπείρασιν κόπου. εἰς ὅλα δὲ τὰ περὶ τῶν ὑπὸ ἄλλων 〈σπειρομένων καὶ ὑπʼ ἄλλων〉 θεριζομένων καὶ τοῦτο ἐπισκοπητέον, μήποτε ἀγγέλων ἐπὶ τῆς σπορᾶς τῶν ἀνθρώπων τεταγμένων οἱ συνεργοὶ τῆς τελειώσεως τῶν ἐσπαρμένων ἀπόστολοι εἰς τὸν ἑτέρων κάματον εἰσέρχονται θερίζοντες καὶ καρποὺς ἐν τοῖς ὠφελημένοις εὑρίσκοντες, οὕστινας ἡ Ἰησοῦ ἐπιδημία ἑτοίμους πρὸς θερισμὸν καὶ πρὸ τῆς ἐλπιζομένης τετραμήνου πεποίηκεν. ### English translation (Claude) And the Word always makes the toils of earlier men clearer to those who are genuinely his disciples, without toil like that of those who sowed. But regarding everything about things sown by some and reaped by others, this too must be considered: whether, since angels have been appointed over the sowing of human beings, the apostles, fellow workers in perfecting what was sown, enter into the toil of others, reaping and finding fruits in those who have been helped, whom the coming of Jesus has made ready for harvest even before the expected four months. ### Scripture references - John 4:35: allusion, high confidence ### Translation notes - The allusion is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 13.326 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-326). ## Commentary on John 13.327 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-327 - Source: Preuschen 4:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether the angels' task of joining souls to bodies is a laborious one. ### Greek text ἐὰν δὲ ταῦθʼ οὕτως ἔχῃ, θεωρῆσαι ἄξιον εἰ καματηρά ἐστιν ἡ τῶν ἀγγέλων πρὸς τὸ ἐνσπείρεσθαι ψυχὰς σώμασιν λειτουργία, δύο τινὰ συναγόντων τῇ φύσει ἐναντία εἰς κρᾶσιν μίαν, καὶ ἐν καιρῷ τῷ τεταγμένῳ ἀρχομένων τε τὴν περὶ ἑκάστου ποιεῖν οἰκονομίαν καὶ εἰς τελεσφόρησιν προαγόντων τὸν προπεπλασμένον. ### English translation (Claude) And if this is so, it is worth considering whether the ministry of the angels in sowing souls in bodies is laborious, since they bring together two things opposite in nature into one blend, and at the appointed time begin the management concerning each person and lead forward what has been formed beforehand to its completion. ### Translation notes - The speculation reflects Origen's views on the soul's entry into the body; he offers it tentatively (see 13.332). ### Citation (SBL) Origen, Comm. Jo. 13.327 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-327). ## Commentary on John 13.328 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-328 - Source: Preuschen 4:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection: Scripture says God himself forms each person in the womb. ### Greek text ἀλλʼ ἐρεῖ τις τούτοις ἐναντίον εἶναι τὸ αὐτὸν λέγεσθαι πλάσσειν τὸν θεὸν ἔν τε τῷ »Αἱ χεῖρές »σου ἐποίησάν με καὶ ἔπλασάν με« καὶ ἐν τώ »Πρὸ τοῦ με πλάσαι »σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας »ἡγίακά σε« πρὸς τοῦτο λεκτέον, ### English translation (Claude) But someone will say that it is contrary to this that God himself is said to form us, both in “Your hands made me and formed me” and in “Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you.” To this we must say ### Scripture references - Job 10:8: quotation, medium confidence - Ps 119:73 (118:73 LXX): quotation, medium confidence - Jer 1:5: quotation, high confidence ### Translation notes - The quotations are Job 10:8 or Ps 119:73 (118:73 LXX), and Jer 1:5. The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 13.328 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-328). ## Commentary on John 13.329 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-329 - Source: Preuschen 4:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Answer: as the law given through angels was God's word, so God may form people through angels. ### Greek text ὅτι ὥσπερ ὁ νόμος διετάγη διʼ ἀγγέλων, καὶ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο δʼ ὅτι ὑπὸ θεοῦ λαληθείς, οὕτως ἐνδέχεται καὶ διὰ τῶν τεταγμένων ἐπὶ τῆς γενέσεως ἀγγέλων θεὸν πλάττειν ἐν κοιλίᾳ λέγειν. ### English translation (Claude) that just as the law was ordained through angels, and the word spoken through angels proved firm because it was spoken by God, so it is possible also to say that God forms in the womb through the angels appointed over birth. ### Scripture references - Gal 3:19: allusion, high confidence - Heb 2:2: allusion, high confidence ### Translation notes - The allusions are Gal 3:19 and Heb 2:2. The phrase rendered “proved firm” is damaged in the digital text (δʼ for βέβαιος of Heb 2:2). ### Citation (SBL) Origen, Comm. Jo. 13.329 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-329). ## Commentary on John 13.330 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-330 - Source: Preuschen 4:277–278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tentatively: those who are God's own portion are formed by God, others by the angels to whom they were allotted. ### Greek text οὐκ οἶδα δὲ εἰ χώραν ἔχει εἰς τὸ ἠπορημένον καὶ τοιοῦτόν τι λέγειν, ὅτι οἱ εἰπόντες »Αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με« Ἰὼβ καὶ Δαβὶδ μερίδος ὄντες θεοῦ ἐπλάσθησαν, καὶ ὁ Ἱερεμίας ἀκούων Πρὸ τοῦ »με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε«· ὡς τῆς μερίδος ἐσόμενος τοῦ θεοῦ πέπλασται ὑπʼ αὐτοῦ· οἱ δὲ τῆς ἑτέρων μερίδος ὄντες ὑπὸ τῶν λαχόντων αὐτοὺς πλάττονται. ### English translation (Claude) I do not know whether there is room, with regard to the difficulty raised, to say something like this too: that those who said “Your hands made me and formed me,” Job and David, being God's portion, were formed by God; and Jeremiah, hearing “Before I formed you in the womb I knew you,” was formed by him as one who would be God's portion; but those who are the portion of others are formed by those to whom they were allotted. ### Scripture references - Job 10:8: quotation, medium confidence - Ps 119:73 (118:73 LXX): quotation, medium confidence - Jer 1:5: quotation, high confidence ### Translation notes - The quotations are Job 10:8 or Ps 119:73 (118:73 LXX), and Jer 1:5. ### Citation (SBL) Origen, Comm. Jo. 13.330 (Preuschen 4:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-330). ## Commentary on John 13.331 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-331 - Source: Preuschen 4:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On this view “Let us make man” and “Let us go down” are addressed by God to the angels who share in the work. ### Greek text καὶ περιεργότερόν γε οὗτος ὁ λόγος ἐκλήψεται τὸ »Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ ὁμοίωσιν »ἡμετέραν« τοῦτο λέγοντος τοῦ θεοῦ περὶ πάντων ἀνθρώπων καὶ προκαταρχομένου τοῦ ἔργου, ὅπερ ἔργον ὕστερον καὶ ὑπὸ τῶν λοιπῶν, πρὸς οὓς ὁ λόγος, κατὰ τὴν οἰκείαν μερίδα γίνεται, τούτοις λέγοντος τοῦ θεοῦ »Ποιήσωμεν ἄνθ ρωπον«· οἷς καί φησιν ἐπὶ τῆς τῶν διαλέκτων συγχύσεως· Δεῦτε καὶ καταβάντες συγχέωμεν ἐκεῖ »αὐτῶν τὴν γλῶσσαν«. ### English translation (Claude) And this account will take rather curiously “Let us make man according to our image and likeness,” as God saying this about all human beings and beginning the work beforehand, a work which afterward is done also by the others to whom the word is addressed, each according to his own portion, God saying to them “Let us make man”; to whom he also says, at the confusion of tongues, “Come, and let us go down and confuse their language there.” ### Scripture references - Gen 1:26: quotation, high confidence - Gen 11:7: quotation, high confidence ### Translation notes - The quotations are Gen 1:26 and Gen 11:7. ### Citation (SBL) Origen, Comm. Jo. 13.331 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-331). ## Commentary on John 13.332 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-332 - Source: Preuschen 4:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Offered without decision: each person belongs to the portion of some angel, as Deut 32:8–9 suggests. ### Greek text ταῦτα δὲ οὐκ ἀποφαινόμενοι λέγομεν· πολλῆς γὰρ βασάνου τὰ τηλικαῦτα χρῄζει, ἵνʼ εὑρεθῇ πότερον οὕτως ἔχει ἢ ἑτέρως. οὐ καταφρονητέον δὲ καὶ τῆς τοιαύτης ἐκδοχῆς· ἕκαστος τῶν ἀνθρώπων μερίς ἐστί τινος κατὰ τὸ »Ὅτε διεμέριζεν »ὁ ὕψιστος ἔθνη, καὶ ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν »κατὰ ἀριθμὸν ἀγγέλων θεοῦ· καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ »Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ«. ### English translation (Claude) We say these things without pronouncing on them; for matters so great need much testing to find out whether they are so or otherwise. But such an interpretation should not be despised either: each human being is the portion of someone, according to “When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the measured lot of his inheritance.” ### Scripture references - Deut 32:8–9: quotation, high confidence ### Translation notes - The quotation is Deut 32:8–9 in the Septuagint form (“angels of God”). ### Citation (SBL) Origen, Comm. Jo. 13.332 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-332). ## Commentary on John 13.333 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-333 - Source: Preuschen 4:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each angel labors over its portion, but at Christ's coming people from every portion are brought into his inheritance through the preachers of the gospel. ### Greek text εἰ δὲ μερίς ἐστιν πάντως ἕκαστός τινος, διασπείραντος τοῦ θεοῦ τοὺς Ἀδὰμ υἱούς, ἔκαστος μὲν τῶν ἀγγέλων κάμνει περὶ τὴν ἰδίαν μερίδα, οἰκονομῶν τὰ κατʼ αὐτήν· ἐν δὲ τῇ τοῦ σωτῆρος ἐπιδημίᾳ λαμβάνονται αἰχμαλωτιζόμενοι εἰς τὴν ὑπακοὴν τοῦ χριστοῦ ἀπὸ τῆς πάντων μερίδος διὰ τῶν ὑπηρετούντων τῷ εὐαγγελίῳ ἀποστόλων καὶ εὐαγγελιστῶν καὶ διδασκάλων ὑπὸ τοῦ χριστοῦ καὶ προσάγονται εἰς τὸ γενέσθαι τὰ ἔθνη κληρονομίαν τοῦ χριστοῦ. ### English translation (Claude) And if everyone is certainly someone's portion, since God scattered the sons of Adam, each of the angels labors over his own portion, managing its affairs; but at the Savior's coming people are taken captive into the obedience of Christ from the portion of all, by Christ, through the apostles, evangelists, and teachers who serve the gospel, and are brought so that the nations may become Christ's inheritance. ### Scripture references - 2 Cor 10:5: allusion, high confidence - Eph 4:11: allusion, medium confidence - Ps 2:8: allusion, high confidence ### Translation notes - The allusions are 2 Cor 10:5, Eph 4:11, and Ps 2:8. ### Citation (SBL) Origen, Comm. Jo. 13.333 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-333). ## Commentary on John 13.334 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-334 - Source: Preuschen 4:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This may be why the apostles, soon sent to all nations, are told they enter others' labor. ### Greek text μήποτε οὖν δύναται διὰ τοῦτο λέγεσθαι τοῖς ἀποστόλοις μετʼ ὀλίγον ἀκουσομένοις· »Πορεύεσθε, »μαθητεύσατε πάντα τὰ ἔθνη« τὸ »Ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς »εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε«. ### English translation (Claude) Perhaps, then, it is for this reason that it can be said to the apostles, who were shortly to hear “Go, make disciples of all the nations”: “Others have labored and you have entered into their labor.” ### Scripture references - Matt 28:19: quotation, high confidence - John 4:38: quotation, high confidence ### Translation notes - The quotations are Matt 28:19 and John 4:38. ### Citation (SBL) Origen, Comm. Jo. 13.334 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-334). ## Commentary on John 13.335 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-335 - Source: Preuschen 4:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If those angels are holy, they can rejoice together with the apostles after the harvest. ### Greek text εἰ δὲ ἅγιοι ἄγγελοί εἰσιν οἱ τὰς λοιπὰς μερίδας παρὰ τὴν ἐκλεκτὴν εἰληχότες καὶ ἐπὶ τῆς διασπορᾶς τῶν ψυχῶν τεταγμένοι, οὐδέν ἐστιν ἄτοπον τὸν σπείροντα ὁμοῦ χαίρειν καὶ τὸν θερίζοντα μετὰ τὸν θερισμόν. ### English translation (Claude) And if those who were allotted the other portions besides the chosen one, and were appointed over the scattering of souls, are holy angels, there is nothing absurd in the sower and the reaper rejoicing together after the harvest. ### Scripture references - John 4:36: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.335 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-335). ## Commentary on John 13.336 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-336 - Source: Preuschen 4:278–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the laborers were the angels of the dispensation; sowers toil in winter while reapers gladly gather ready fruit. ### Greek text Ὁ δʼ Ἡρακλέων φησὶν ὅτι οὐ διʼ αὐτῶν οὐδὲ ἀπʼ αὐτῶν ἐσπάρη ταῦτα τὰ σπέρματα φησὶ (φησὶ τῶν ἀποστόλων)· οἱ δὲ κεκοπιακότες εἰσὶν οἱ τῆς οἰκονομίας ἄγγελοι, διʼ ὧν ὡς μεσιτῶν ἐσπάρη καὶ ἀνετράφη. εἰς δὲ τὸ· »Ὑμεῖς »εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε« ταῦτα ἐξέθετο· οὐ γὰρ ὁ αὐτὸς κόπος σπειρόντων καὶ θεριζόντων· οἱ μὲν γὰρ ἐν κρύει καὶ κόπῳ τὴν γῆν σκάπτοντες σπείρουσιν καὶ διʼ ὅλου χειμῶνος τημελοῦσιν σκάλλοντες καὶ τὰς ὕλας ἐκλέγοντες· οἱ δὲ εἰς ἕτοιμον καρπὸν εἰσελθόντες θέρους εὐφραινόμενοι θερίζουσιν. ### English translation (Claude) Heracleon says that these seeds were not sown through them nor by them (he means the apostles); those who have labored are the angels of the dispensation, through whom, as intermediaries, they were sown and nurtured. And on “You have entered into their labor” he set out the following: For the labor of those who sow and of those who reap is not the same; the first sow, digging the earth in cold and toil, and tend it through the whole winter, hoeing and picking out the weeds; but the others enter upon ready fruit in summer and reap with gladness. ### Scripture references - John 4:38: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:38. The parenthesis “he means the apostles” is Origen's. ### Citation (SBL) Origen, Comm. Jo. 13.336 (Preuschen 4:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-336). ## Commentary on John 13.337 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-337 - Source: Preuschen 4:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen leaves the reader to compare his view with Heracleon's. ### Greek text ἐξέσται δὲ συγκρίνοντι τά τε ὑφʼ ἡμῶν εἰρημένα τῷ ἐντυγχάνοντι καὶ τὰ ὑπὸ τοῦ Ἡρακλέωνος ὁρᾶν, ὁποία τῶν διηγήσεων ἐπιτετεῦχθαι δύναται. Ἐκ δέ τῆς Πόλεως ἐκείνης Πολλοὶ ἐπίστευσαν τῶν Σαμαρειτῶν, διὰ τὸν λόγον τῆς γυναικὸς μορτυρούσης ὅτι Εἶπέν μοι πάντα ὅσα ἐποίησα. ### English translation (Claude) It will be possible for the reader, comparing what we have said with what Heracleon has said, to see which of the explanations can be judged successful. “Many of the Samaritans from that city believed because of the word of the woman who testified, ‘He told me everything that I did.’” ### Scripture references - John 4:39: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The closing quotation is John 4:39, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 13.337 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-337). ## Commentary on John 13.338 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-338 - Source: Preuschen 4:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While the Samaritan woman went to the city and people came to Jesus, he spoke with his disciples. ### Greek text Τῆς Σαμαρείτιδος καταλιπούσης τὴν ὑδρίαν καὶ ἀπελη- λυθυίας εἰς τὴν πόλιν ὑπὲρ τοῦ εὐαγγελίσασθαι τὰ περὶ τοῦ σωτῆρος, καὶ τῶν πιστευόντων τῷ λόγῳ τῆς γυναικὸς ἐρχομένων πρὸς τὸν κύριον, ἐν τῷ μεταξὺ ὁ σωτὴρ τοῖς μαθηταῖς συντυγχάνων πεποίηται τοὺς προειρημένους ἐρωτώντων τῶν μαθητῶν, ὅπως φάγῃ. ### English translation (Claude) When the Samaritan woman had left her water jar and gone away into the city to proclaim the good news about the Savior, and those who believed the woman's word were coming to the Lord, in the meantime the Savior, meeting with his disciples, spoke the words recorded above when the disciples asked that he eat. ### Scripture references - John 4:28–31: allusion, high confidence ### Translation notes - The allusions are John 4:28–31. ### Citation (SBL) Origen, Comm. Jo. 13.338 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-338). ## Commentary on John 13.339 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-339 - Source: Preuschen 4:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture returns to the Samaritans who believed through the woman's testimony. ### Greek text μετὰ δὲ τὸ λεχθῆναι πρὸς τοὺς μαθητὰς τὰ κατὰ δύ- ναμιν ἐξητασμένα, ἐπαναλαμβάνει ἡ γραφή τὰ περὶ τῶν ἐληλυθότων ἐκ τῆς πόλεως πρὸς αὐτὸν καὶ πιστευσάντων διὰ τὴν μαρτυρίαν τῆς γυναικὸς λεγούσης ὅτι »Εἶπέν μοι πάντα ὅσα ἐποίησα«. ### English translation (Claude) After the things we have examined as far as we could had been said to the disciples, Scripture takes up again the account of those who had come from the city to him and believed because of the testimony of the woman who said, “He told me everything that I did.” ### Scripture references - John 4:39: quotation, high confidence ### Translation notes - The quotation is John 4:39. ### Citation (SBL) Origen, Comm. Jo. 13.339 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-339). ## Commentary on John 13.340 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-340 - Source: Preuschen 4:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, those held by false teachings leave their “city” of doctrines and believe soundly, as the woman did. ### Greek text εἰ δὲ κρατοῦμεν τῶν ἀνωτέρω εἰρημένων περὶ τῆς Σαμαρείας καὶ τῆς Σαμαρείτιδος καὶ τῆς τοῦ Ἰακὼβ πηγῆς, οὐ χαλεπὸν ἰδεῖν τίνα τρόπον ἐπιτυχόντες λόγου ὑγιοῦς οἱ προκατειλημμένοι ἐν ἑτεροδιδασκαλίαις καταλείπουσιν τὴν οἱονεὶ τῶν δογμάτων πόλιν, καὶ ἐξελθόντες αὐτὴν ὑγιαινόντως πιστεύουσιν μιᾶς τινος παρὰ τῇ τοῦ Ἰακὼβ πηγή προτέρας κεχωρηκυίας τὴν σωτήριον διδασκαλίαν, καὶ καταλιπούσης τὴν προειρημένην ὑδρίαν ὑπὲρ τοῦ καὶ ἑτέρους ἐπὶ τὸ ὁμοίως ὠφεληθῆναι προκαλέσασθαι. ### English translation (Claude) If we hold to what was said above about Samaria, the Samaritan woman, and Jacob's well, it is not hard to see how those who were previously held by other teachings, on meeting sound doctrine, leave the city, so to speak, of their doctrines, and, having come out of it, believe soundly, since one woman at Jacob's well had first received the saving teaching and left the aforesaid water jar in order to call others too to be helped in the same way. ### Scripture references - John 4:28–30: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.340 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-340). ## Commentary on John 13.341 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-341 - Source: Preuschen 4:279–280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon reads the city as the world, the woman as the spiritual church, and the many as “psychics”; Origen has answered this earlier. ### Greek text Ὁ δʼ Ἡρακλέων τὸ μὲν »Ἐκ τῆς πόλεως« ἀντὶ τοῦ »ἐκ τοῦ κόσμου« ἐξείληφεν· τὸ δὲ »Διὰ τὸν λόγον τῆς γυ- »ναικός« τουτέστιν διὰ τῆς πνευματικῆς ἐκκλησίας· καὶ ἐπισημαίνεταί γε τὸ »Πολλοὶ« ὡς πολλῶν ὄντων ψυχικῶν· τὴν δὲ μίαν λέγει τὴν ἄφθαρτον τῆς ἐκλογῆς φύσιν καὶ μονοειδῆ καὶ ἑνικήν. ἔστημεν δὲ ἐν τοῖς ἀνωτέρω, ὡς οἱόν τε ἠν, πρὸς ταῦτα. Ὡς οὖν ἦλθον Πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι Παρʼ αὐτοῖς. καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. καὶ πολλῷ Πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ. ### English translation (Claude) Heracleon took “from the city” to mean “from the world,” and “because of the word of the woman,” that is, through the spiritual church; and he remarks on “many” on the ground that the psychics are many; but the one woman, he says, is the incorruptible nature of the election, uniform and single. We have opposed these things above as far as we could. “So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word.” ### Scripture references - John 4:39: quotation, high confidence - John 4:40–41: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:39. In Valentinian terms, “psychics” (ψυχικοί) are the middle class of people between the spiritual and the material; the “election” is the spiritual seed. The closing quotation is John 4:40–41, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 13.341 (Preuschen 4:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-341). ## Commentary on John 13.342 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-342 - Source: Preuschen 4:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An apparent conflict: Jesus forbade entering Samaritan cities, yet stayed two days with the Samaritans. ### Greek text . Οὐκ ἀπιθάνως τις συγκρούσει τὸ »Εἰς ὁδὸν ἐθνῶν μὴ »ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε« τῷ ῥητῷ τούτῳ. ἐρωτηθεὶς γὰρ ὁ σωτὴρ μεῖναι παρὰ τοῖς Σαμαρείταις »ἔμεινεν ἐκεῖ »δύο ἡμέρας«, ὁ εἰπών· »Εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε«. ### English translation (Claude) Someone might not unpersuasively set against this text the saying “Do not go away into the way of the Gentiles, and do not enter a city of the Samaritans.” For when asked to stay with the Samaritans, the Savior “stayed there two days,” he who had said “Do not enter a city of the Samaritans.” ### Scripture references - Matt 10:5: quotation, high confidence - John 4:40: quotation, high confidence ### Translation notes - The quotations are Matt 10:5 and John 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.342 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-342). ## Commentary on John 13.343 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-343 - Source: Preuschen 4:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen resolves it spiritually: the forbidden “city of the Samaritans” is false knowledge claiming Scripture's authority. ### Greek text δῆλον οὖν ὅτι καὶ οἱ μαθηταὶ αὐτοῦ συνεισεληλύθεισαν αὐτῷ. λεκτέον δὲ πρὸς τοῦτο ὅτι τὸ μὲν εἰς ὁδὸν ἐθνῶν ἀπελθεῖν ἔστιν ἀναλαβεῖν τι δόγμα ἐθνικὸν ἀλλότριον τοῦ »Ἰσραὴλ τοῦ θεοῦ«, καὶ ὁδεῦσαι κατʼ αὐτό· τὸ δʼ εἰς πόλιν εἰσελθεῖν Σαμαρειτῶν τὸ ἔν τινι γενέσθαι ψευδωνύμῳ γνώσει τῶν λεγόντων νομικοῖς ἢ προφητικοῖς ἢ εὐαγγελικοῖς ἢ ἀποστολικοῖς προσέχειν λόγοις. ### English translation (Claude) It is clear, then, that his disciples too had gone in with him. To this we must say that to go away into the way of the Gentiles is to take up some Gentile doctrine foreign to “the Israel of God” and to walk by it; and to enter a city of the Samaritans is to be in some knowledge falsely so called, belonging to those who claim to heed the words of the Law, the Prophets, the Gospels, or the Apostles. ### Scripture references - Gal 6:16: quotation, high confidence - 1 Tim 6:20: allusion, high confidence ### Translation notes - The allusions are Gal 6:16 and 1 Tim 6:20. ### Citation (SBL) Origen, Comm. Jo. 13.343 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-343). ## Commentary on John 13.344 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-344 - Source: Preuschen 4:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Once the Samaritans left their city and came to him, Jesus could stay with them. ### Greek text ἔξεστιν δὲ καταλιπόντων τῶν Σαμαρειτῶν τὴν ἰδίαν πόλιν καὶ ἐλθόντων πρὸς Ἰησοῦν παρὰ τὴν τοῦ Ἰακὼβ πηγὴν ἀποδεξάμενον τὴν προαίρεσιν τῶν πιστευσάντων τὸν Ἰησοῦν μεῖναι παρὰ τοῖς ἐρωτήσασιν. ### English translation (Claude) But when the Samaritans had left their own city and come to Jesus at Jacob's well, it is permitted for Jesus, having welcomed the choice of those who believed, to stay with those who asked him. ### Scripture references - John 4:40: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.344 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-344). ## Commentary on John 13.345 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-345 - Source: Preuschen 4:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John carefully says Jesus stayed “with them,” not in their city. ### Greek text οἶμαι δʼ ὅτι παρατετηρημένως ὁ Ἰωάννης οὐ πεποίηκεν τὸ »ἠρώτων »αὐτὸν« οἱ Σαμαρεῖται εἰσελθεῖν εἰς τὴν Σαμάρειαν, ἢ εἰσελθεῖν εἰς τὴν πόλιν, ἀλλὰ »μεῖναι παρʼ αὐτοῖς«· οὐ γὰρ ταὐτόν ἐστιν τὸ »μεῖναι παρὰ τῷ πιστεύοντι« καὶ τὸ »εἰσελθεῖν εἰς τὴν πόλιν αὐτοῦ«. καὶ τῷ ἑξῆς δὲ οὔ φησι· καὶ ἔμεινεν ἐν τῇ πόλει ἐκείνῃ δύο ἡμέρας, ἢ ἔμεινεν ἐν τῇ Σαμαρείᾳ, ἀλλʼ »Ἔμεινεν ἐκεῖ«, τουτέστιν παρὰ τοῖς ἐρωτήσασιν. ### English translation (Claude) I think that John deliberately did not write that the Samaritans “asked him” to enter Samaria, or to enter the city, but “to stay with them”; for “to stay with the believer” is not the same as “to enter his city.” And in what follows he does not say, “and he stayed in that city two days,” or “he stayed in Samaria,” but “he stayed there,” that is, with those who asked him. ### Scripture references - John 4:40: quotation, high confidence ### Translation notes - The quotations are John 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.345 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-345). ## Commentary on John 13.346 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-346 - Source: Preuschen 4:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus stays with those who leave their city for him, as Abraham left his homeland. ### Greek text μένει γὰρ Ἰησοῦς παρὰ τοῖς ἐρωτήσασιν καὶ μάλιστα ὅτε οἱ ἐρωτῶντες αὐτὸν ἐξέρχονται τῆς πόλεως αὐτῶν καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, οἱονεὶ μιμησάμενοι τὸν Ἀβραὰμ πεισθέντα τῷ εἰπόντι θεῷ· »Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, »καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου«. ### English translation (Claude) For Jesus stays with those who ask him, especially when those who ask him go out of their city and come to Jesus, imitating, as it were, Abraham, who obeyed God when he said, “Go out from your land and from your kindred and from your father's house.” ### Scripture references - Gen 12:1: quotation, high confidence ### Translation notes - The quotation is Gen 12:1. ### Citation (SBL) Origen, Comm. Jo. 13.346 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-346). ## Commentary on John 13.347 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-347 - Source: Preuschen 4:280–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus stayed only two days because the Samaritans were not ready for a “third day” like the wedding at Cana. ### Greek text δύο δὲ ἡμέρας μένει παρὰ τοῖς ἐρωτήσασιν αὐτόν· οὐδέπω γὰρ ἐχώρουν καὶ τὴν τρίτην αὐτοῦ ἡμέραν, ἐπεὶ οὐχ οἷοί τε ἦσαν χωρῆσαί τι τεράστιον, ὁποῖον οἱ ἐν Κανᾷ τῆς Γαλιλαίας τῇ ἡμέρᾳ τῇ τρίτῃ συνδειπνοῦντες τῷ Ἰησοῦ ἐν τῷ γάμῳ. ### English translation (Claude) And he stays two days with those who asked him; for they could not yet receive his third day as well, since they were not able to receive anything so wondrous as those who dined with Jesus at the wedding in Cana of Galilee on the third day. ### Scripture references - John 2:1: allusion, high confidence ### Translation notes - The allusion is John 2:1. ### Citation (SBL) Origen, Comm. Jo. 13.347 (Preuschen 4:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-347). ## Commentary on John 13.348 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-348 - Source: Preuschen 4:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith began through the woman's word but grew through the Word himself, who is known better directly than through another. ### Greek text ἡ μὲν οὖν ἀρχὴ τῶν ἀπὸ τῆς Σαμαρείας πιστευόντων πολλῶν ἦν ὁ λόγος τῆς γυναικὸς μαρτυρούσης ὅτι »Εἶπέν μοι πάντα ἃ »ἐποίησα«· ἡ δὲ αὔξησις καὶ ὁ πληθυσμὸς τῶν πολλῷ πιστευόντων οὐκέτι διὰ τὸν λόγον τῆς γυναικὸς ἀλλὰ διὰ τὸν λόγον αὐτόν. οὐ γὰρ ὁμοίως αὐτὸς ἀφʼ ἑαυτοῦ θεωρεῖται ὁ λόγος, φωτίζων τὸν χωροῦντα, καὶ ὅτε διʼ ἑτέρου λεγόμενος μαρτυρεῖται. ### English translation (Claude) The beginning, then, of the many who believed from Samaria was the word of the woman who testified, “He told me everything I did”; but the increase and multiplication of those who believed far more was no longer because of the woman's word but because of the Word himself. For the Word is not beheld in the same way when he is seen by himself, enlightening the one who receives him, as when he is testified to by being spoken through another. ### Scripture references - John 4:39: quotation, high confidence - John 4:41: allusion, high confidence ### Translation notes - The allusions are John 4:39 and 4:41; Origen plays on λόγος as the woman's “word” and Christ the Word. ### Citation (SBL) Origen, Comm. Jo. 13.348 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-348). ## Commentary on John 13.349 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-349 - Source: Preuschen 4:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon notes Jesus stayed “with” not “in” them, and reads the two days as two ages or as before and after the passion. ### Greek text Ὁ δὲ Ἡρακλέων εἰς τοὺς τόπους ταῦτά φησιν »παρʼ »αὐτοῖς« ἔμεινεν καὶ οὐκ »ἐν αὐτοῖς‘ »καὶ δύο ἡμέρας, ἤτοι τὸν ἐνεστῶτα αἰῶνα καὶ τὸν μέλλοντα τὸν ἐν γάμῳ, ἢ τὸν πρὸ τοῦ πάθους αὐτοῦ χρόνον καὶ τὸν μετὰ τὸ πάθος, ὃν παρʼ αὐτοῖς ποιήσας πολλῷ πλείονας διὰ τοῦ ἰδίου λόγου ἐπιστρέψας εἰς πίστιν ἐχωρίσθη ἀπʼ αὐτῶν. ### English translation (Claude) Heracleon says on these passages: He stayed “with them” and not “in them”; and “two days,” that is, either the present age and the age to come, the one in the marriage, or the time before his passion and the time after the passion, which he spent with them, and, having turned many more to faith through his own word, he was separated from them. ### Scripture references - John 4:40–41: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:40–41. “The marriage” refers to the Valentinian final union of the spiritual with the Pleroma. ### Citation (SBL) Origen, Comm. Jo. 13.349 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-349). ## Commentary on John 13.350 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-350 - Source: Preuschen 4:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen answers that “with them” is like Christ's promise to be “with” his disciples always. ### Greek text λεκτέον δὲ πρὸς τὴν δοκοῦσαν αὐτοῦ παρατήρησιν, »Παρʼ αὐτοῖς« καὶ οὐκ »ἐν αὐτοῖς« γέγραπται, ὅτι ὅμοιον τῷ παρʼ αὐτοῖς‘ ἐστὶν τὸ »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας »τὰς ἡμέρας« οὐ γὰρ εἶπεν· »ἐν ὑμῖν εἰμι«. ### English translation (Claude) We must say, against his apparent observation that “with them” and not “in them” is written, that “with them” is like “Behold, I am with you all the days”; for he did not say, “I am in you.” ### Scripture references - Matt 28:20: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is Matt 28:20. ### Citation (SBL) Origen, Comm. Jo. 13.350 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-350). ## Commentary on John 13.351 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-351 - Source: Preuschen 4:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen objects that Heracleon ignores the ages beyond the age to come, and that Christ never leaves his disciples. ### Greek text ἔτι δὲ λέγων τὰς δύο ἡμέρας ἤτοι τοῦτον τὸν αἰῶνα εἶναι καὶ τὸν μέλλοντα, ἢ τὸν πρὸ τοῦ πάθους καὶ μετὰ τὸ πάθος, οὔτε τοὺς ἐπερχομένους αἰῶνας μετὰ τὸν μέλλοντα νενόηκεν, περὶ ὡν φησιν ὁ ἀπόστολος· »Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς »ἐπερχομένοις« οὔτε ὁρᾷ, ὅτι οὐ μόνον πρὸ τοῦ πάθους καὶ μετὰ τὸ πάθος σύνεστιν τοῖς ἐρχομένοις πρὸς αὐτὸν ὁ Ἰησοῦς καὶ μετὰ τοῦτο χωρίζεται· ἀεὶ γὰρ μετὰ τῶν μαθητῶν έστιν μηδεπώποτε καταλείπων αὐτούς, ὥστε καὶ λέγειν αὐτούς· »Ζῶ »δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός«. Τῇ δὲ γυναικὶ ἔλεγον· Οὐκέτι διὰ τὴν λαλιάν σου πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν, ὅτι ἀληθῶς οὗτός ἐστιν ὁ σωτὴρ τοῖ κόσμου· ### English translation (Claude) Further, in saying that the two days are either this age and the age to come, or the time before the passion and after the passion, he has neither understood the ages coming after the age to come, of which the apostle says, “that he might show in the ages to come,” nor does he see that Jesus is not only present with those who come to him before and after the passion and afterward separated from them; for he is always with the disciples and never leaves them, so that they even say, “It is no longer I who live, but Christ lives in me.” “And they said to the woman, ‘It is no longer because of your speech that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world.’” ### Scripture references - Eph 2:7: quotation, high confidence - Gal 2:20: quotation, high confidence - John 4:42: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are Eph 2:7, Gal 2:20, and John 4:42 (the lemma of the next section). ### Citation (SBL) Origen, Comm. Jo. 13.351 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-351). ## Commentary on John 13.352 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-352 - Source: Preuschen 4:281–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing the Word directly is better than hearing about him through others. ### Greek text Ἀρνοῦνται τὴν διὰ τὴν λαλιὰν τῆς γυναικὸς πίστιν, κρεῖττον ἐκείνης εὑρόντες τὸ ἀκηκοέναι αὐτοῦ τοῦ σωτῆρος, ὥστε καὶ εἰδέναι »ὅτι ἀληθῶς οὗτός ἐστιν ὁ σωτὴρ τοῦ κόσμου«. καὶ βέλτιόν γέ ἐστιν αὐτόπτην γενέσθαι τοῦ λόγου καὶ χωρὶς ὀργάνων διδάσκοντος ἀκούειν αὐτοῦ καὶ φαντασιοῦντος οὐ διὰ τῶν διδασκόν- των τὸ ἡγεμονικὸν εὑρίσκον τρανότατα τοὺς τῆς ἀληθείας τύπους, ἤπερ μὴ ὁρῶντα αὐτὸν μηδὲ ἀπὸ τῆς δυνάμεως φωτιζόμενον αὐτοῦ διὰ διακόνων τῶν ἑωρακότων αὐτὸν ἀκούειν τὸν περὶ αὐτοῦ λόγον. ### English translation (Claude) They renounce the faith that came through the woman's speech, having found something better than it: hearing the Savior himself, so as even to know “that this is truly the Savior of the world.” And it is indeed better to become an eyewitness of the Word and to hear him teaching without instruments, and presenting images to the ruling faculty not through teachers, so that it finds the patterns of the truth most clearly, than, without seeing him or being enlightened by his power, to hear the account about him through ministers who have seen him. ### Scripture references - John 4:42: quotation, high confidence ### Translation notes - The quotation is John 4:42. ### Citation (SBL) Origen, Comm. Jo. 13.352 (Preuschen 4:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-352). ## Commentary on John 13.353 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-353 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One taught at second hand cannot experience what the eyewitness does; walking by sight is better than by faith. ### Greek text ἀμήχανον γὰρ τὸ αὐτὸ τῷ ἑωρακότι γινόμενον περὶ τὸ ἡγεμονικὸν πάθος παθεῖν τὸν ἀπὸ τοῦ ἑωρακότος καὶ ἀπαγγέλλοντος αὐτὸν διδασκόμενον· καὶ κρεῖττόν γε διὰ εἴδους περιπατεῖν ἢ διὰ πίστεως. ### English translation (Claude) For it is impossible that one who is taught by someone who has seen and reports should experience in the ruling faculty the same thing that happens to the one who has seen; and it is better indeed to walk by sight than by faith. ### Scripture references - 2 Cor 5:7: allusion, high confidence ### Translation notes - The allusion is 2 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 13.353 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-353). ## Commentary on John 13.354 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-354 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who walk by sight have the higher gifts of wisdom and knowledge; faith, though a gift, ranks after them. ### Greek text διὰ τοῦτο οἱ μὲν οἱονεὶ διὰ εἴδους περιπατοῦντες ἐν τοῖς προηγουμένοις λέγοιντο ἂν εἶναι χαρίσμασιν »λόγῳ σοφίας« διὰ τοῦ πνεύματος τοῦ θεοῦ καὶ »λόγῳ γνώσεως κατὰ τὸ αὐτὸ πνεῦμα«· οἱ δὲ διὰ πίστεως, εἰ καὶ χάρισμά ἐστιν ἡ πίστις κατὰ τὸ »Ἄλλῳ δὲ πίστις »ἐν τῷ αὐτῷ πνεύματι«, τῇ τάξει τῶν προτέρων εἰσὶν ὕστεροι. ### English translation (Claude) For this reason those who walk, as it were, by sight might be said to be in the pre-eminent gifts, “the word of wisdom” through the Spirit of God and “the word of knowledge according to the same Spirit”; but those who walk by faith, even though faith is a gift according to “to another faith by the same Spirit,” are after the former in rank. ### Scripture references - 1 Cor 12:8–9: quotation, high confidence - 2 Cor 5:7: allusion, high confidence ### Translation notes - The quotations are 1 Cor 12:8–9. ### Citation (SBL) Origen, Comm. Jo. 13.354 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-354). ## Commentary on John 13.355 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-355 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how Paul, who saw the Lord, can say “we walk by faith, not by sight.” ### Greek text ἐξεταστέον δὲ πότε καὶ πῶς λέγει Παῦλος· »Διὰ πίστεως γὰρ περιπα- »τοῦμεν, οὐ διὰ εἴδους«. πῶς γάρ, ὡς οἱ πολλοὶ νοοῦσιν, διὰ πίστεως καὶ οὐ διὰ εἴδους περιπατεῖ ὁ ἐμβριθέστατα λέγων· »Οὐκ εἰμὶ ἐλεύ- »θερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑώρακα; ### English translation (Claude) But we must examine when and how Paul says, “For we walk by faith, not by sight.” For how, as most understand it, does he walk by faith and not by sight who says most weightily, “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? ### Scripture references - 2 Cor 5:7: quotation, high confidence - 1 Cor 9:1: quotation, high confidence ### Translation notes - The quotations are 2 Cor 5:7 and 1 Cor 9:1; the second continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 13.355 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-355). ## Commentary on John 13.356 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-356 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen resumes the context of 2 Cor 5:5–7. ### Greek text »οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ;« ἴδωμεν οὖν τὸ ῥητὸν πῶς δεῖ ἐκλαβεῖν τὸ »Διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους« ἀναλαβόντες αὐτὸ ἀπὸ τῶν ἀνωτέρω οὕτως ἐχόντων· »Ὁ δὲ κατεργασά- »μενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὀ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ »πνεύματος. ### English translation (Claude) Are you not my work in the Lord?” Let us see, then, how the text “For we walk by faith, not by sight” must be taken, resuming it from what precedes, which runs thus: “He who has prepared us for this very thing is God, who gave us the pledge of the Spirit. ### Scripture references - 1 Cor 9:1: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - 2 Cor 5:5: quotation, high confidence ### Translation notes - The quotations are 1 Cor 9:1, 2 Cor 5:7, and 2 Cor 5:5; the last continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 13.356 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-356). ## Commentary on John 13.357 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-357 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words: at home in the body we are away from the Lord, and we would rather be at home with the Lord. ### Greek text θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες »ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου· διὰ πίστεως γὰρ περι- »πατοῦμεν οὐ διὰ εἴδους« (δῆλον δʼ ὅτι ἐνδημοῦντες ἐν τῷ ὅτε ἐκδημοῦμεν ἀπὸ τοῦ· κυρίου) θαρροῦντες »μᾶλλον εὐδοκοῦμεν »ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον‘. ### English translation (Claude) So we are always of good courage, knowing that while we are at home in the body we are away from the Lord; for we walk by faith, not by sight” (plainly, when we are at home in the body, then we are away from the Lord); being of good courage, “we would rather be away from the body and at home with the Lord.” ### Scripture references - 2 Cor 5:6–8: quotation, high confidence ### Translation notes - The quotation is 2 Cor 5:6–8. ### Citation (SBL) Origen, Comm. Jo. 13.357 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-357). ## Commentary on John 13.358 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-358 - Source: Preuschen 4:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether Paul himself was at home in the body or at home with the Lord. ### Greek text τούτων οὕτως εἰρημένων εἰς τὸ νοῆσαι τί τὸ ἐνδημεῖν τῷ σώματι καὶ ἐκδημεῖν ἀπὸ τοῦ κυρίου, τί τε τὸ ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι Πρὸς τὸν κύριον, ἑαυτῶν πυθώμεθα τί περὶ τοῦ ἀποστόλου ἐροῦμεν· πότερον ὅτι ἐνδημῶν τῷ σώματι ἐξεδήμει ἀπὸ τοῦ κυρίου, ἢ ὅτι ἐκδημῶν τοῦ σώματος ἐνεδήμει τῷ κυρίῳ. ### English translation (Claude) These words having been said thus, in order to understand what being at home in the body and away from the Lord is, and what being away from the body and at home with the Lord is, let us ask ourselves what we shall say about the apostle: whether, being at home in the body, he was away from the Lord, or whether, being away from the body, he was at home with the Lord. ### Scripture references - 2 Cor 5:6–8: allusion, high confidence ### Translation notes - The allusion is 2 Cor 5:6–8. ### Citation (SBL) Origen, Comm. Jo. 13.358 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-358). ## Commentary on John 13.359 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-359 - Source: Preuschen 4:282–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Paul had the Spirit, he was not “in the flesh” or at home in the body. ### Greek text ἀλλὰ σαφῶς, ἐπεὶ »οἱ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται«, οἱ δὲ ἅγιοι οὐκ εἰσὶν έν σαρκὶ »ἀλλʼ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ έν αὐτοῖς«, Παῦλος οὐκ ἦν ἐν σαρκὶ οὐδὲ ἐν σώματι· ἀληθεύει γὰρ λέγων· »Δοκῶ »δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν« οὐκ ἐνδημῶν δὴ τῇ σαρκὶ καὶ σώματι, τοῦ ἐνδημοῦντος τῷ σώματι διὰ πίστεως περιπατοῦντος οὐ διὰ εἴδους. ### English translation (Claude) But clearly, since “those who are in the flesh cannot please God,” and the saints are not in the flesh “but in the Spirit, if indeed the Spirit of God dwells in them,” Paul was not in the flesh nor in the body; for he speaks truly when he says, “And I think that I too have the Spirit of God”; so he was not at home in the flesh and body, since the one at home in the body walks by faith, not by sight. ### Scripture references - Rom 8:8–9: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - 2 Cor 5:7: allusion, high confidence ### Translation notes - The quotations are Rom 8:8–9 and 1 Cor 7:40. ### Citation (SBL) Origen, Comm. Jo. 13.359 (Preuschen 4:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-359). ## Commentary on John 13.360 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-360 - Source: Preuschen 4:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul distinguishes being “in the flesh” from being “at home in the body”: the latter still walk by faith. ### Greek text καὶ ὅρα εἰ δύναται τῆς ἀποστολικῆς ἀκριβείας εἶναι τὸ μὴ ταὐτὸν φάσκειν »ἐν σαρκὶ εἶναι« καὶ »ἐνδημεῖν σώματι«· »οἱ μὲν γὰρ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται«· οἱ δὲ ἐνδημοῦντες τῷ σώματι »ἐκδημοῦσιν μὲν ἀπὸ τοῦ κυρίου«· πλὴν διὰ τῆς πίστεως περιπατοῦσιν, εἰ καὶ μηδέπω χωροῦσιν διὰ εἴδους. ### English translation (Claude) And see whether it may belong to apostolic precision not to say that “being in the flesh” and “being at home in the body” are the same: for “those who are in the flesh cannot please God,” while those at home in the body “are away from the Lord,” yet they walk by faith, even if they are not yet able to walk by sight. ### Scripture references - Rom 8:8: quotation, high confidence - 2 Cor 5:6–7: quotation, high confidence ### Translation notes - The quotations are Rom 8:8 and 2 Cor 5:6. ### Citation (SBL) Origen, Comm. Jo. 13.360 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-360). ## Commentary on John 13.361 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-361 - Source: Preuschen 4:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who cling to Scripture's letter are at home in its “body”; those who grasp its spiritual sense are at home with the Lord. ### Greek text καὶ οἶμαι ὅτι ἐν σαρκὶ μέν εἰσιν οἱ κατὰ σάρκα στρατευόμενοι, ἐνδημοῦσι δὲ τῷ σώματι καὶ ἐκδημοῦσιν ἀπὸ τοῦ κυρίου οἱ τὰ πνευματικὰ τῆς γραφῆς μὴ νοοῦντες, ὅλοι προσκείμενοι αὐτῇ καὶ τῷ σώματι· πώς γὰρ οὐκ ἐκδημεῖ ἀπὸ τοῦ κυρίου, εἰ »ὁ κύριος τὸ πνεῦμά ἐστιν«, ὁ μηδέπω χωρῶν τὸ ζωοποιοῦν πνεῦμα καὶ πνευματικὸν τῆς γραφῆς; πλὴν διὰ πίστεως ὁ τοιοῦτος περιπατεῖ, ἐκδημεῖ δὲ ἐκ τοῦ σώματος καὶ ἐνδημεῖ πρὸς τὸν κύριον ὁ τὰ πνευματικὰ τοῖς πνευματικοῖς συγκρίνων καὶ γινόμενος πνευματικός, ὁ πάντα ἀνακρίνων, αὐτὸς δὲ ἀνακρινόμενος ὑπʼ οὐδενός. ### English translation (Claude) And I think that those who wage war according to the flesh are in the flesh; and those who do not understand the spiritual things of Scripture, clinging wholly to it and its body, are at home in the body and away from the Lord. For how is he not away from the Lord, if “the Lord is the Spirit,” who does not yet receive the life-giving Spirit and the spiritual sense of Scripture? Yet such a one walks by faith; but he is away from the body and at home with the Lord who compares spiritual things with spiritual and becomes spiritual, who judges all things but is himself judged by no one. ### Scripture references - 2 Cor 10:3: allusion, high confidence - 2 Cor 3:17: quotation, high confidence - 2 Cor 3:6: allusion, high confidence - 1 Cor 2:13–15: allusion, high confidence ### Translation notes - The allusions are 2 Cor 10:3, 2 Cor 3:17, 2 Cor 3:6, and 1 Cor 2:13–15. ### Citation (SBL) Origen, Comm. Jo. 13.361 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-361). ## Commentary on John 13.362 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-362 - Source: Preuschen 4:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The digression explains the Samaritans' step from faith by report to direct knowledge. ### Greek text Ταῦτα δὲ ἡμῖν εἰ καὶ μετὰ παρεκβάσεως τῆς εἰς τὰ ἀποστολικὰ ῥητὰ εἰρῆσθαι δοκεῖ, ἀλλά γε ἀναγκαιότατα πρὸς τὴν διαφορὰν τοῦ λόγου τῶν Σαμαρειτῶν ἐστιν οὐκέτι διὰ τὴν λαλιὰν πιστευόντων τῆς γυναικὸς ἀλλʼ ἀκηκοότων καὶ εἰδότων ὅτι »οὗτός ἐστιν ὁ σωτὴρ »τοῦ κόσμου«. οὐδὲν μέντοι γε θαυμαστὸν περί τινων μὲν εἰρῆσθαι διὰ πίστεως περιπατεῖν καὶ μὴ διὰ εἴδους, περὶ ἑτέρων δὲ διὰ εἴδους τοῦ μείζονος παρὰ τὸ διὰ πίστεως περιπατεῖν. ### English translation (Claude) Even if we seem to have said these things by way of a digression into the apostle's words, they are most necessary for the difference in the Samaritans' statement, who believed no longer because of the woman's speech but because they had heard and knew that “this is the Savior of the world.” Yet it is not at all surprising that some are said to walk by faith and not by sight, and others by sight, which is greater than walking by faith. ### Scripture references - John 4:42: quotation, high confidence - 2 Cor 5:7: allusion, high confidence ### Translation notes - The quotation is John 4:42; the allusion is 2 Cor 5:7. ### Citation (SBL) Origen, Comm. Jo. 13.362 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-362). ## Commentary on John 13.363 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-363 - Source: Preuschen 4:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says people first believe through others, then through the truth itself. ### Greek text Ἡρακλέων δὲ ἁπλούστερον ἐκλαβὼν τὸ »Οὐκέτι διὰ τὴν »σὴν λαλιὰν πιστεύομεν« φησὶ λείπειν τὸ »μόνην«. ἔτι μὲν γὰρ πρὸς τὸ »Αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι »οὑτός ἐστιν ὁ σωτὴρ τοῦ κόσμου« φησίν· οἱ γὰρ ἄνθρωποι τὸ μὲν πρῶτον ὑπὸ ἀνθρώπων ὁδηγούμενοι πιστεύουσιν τῷ σωτῆρι, ἐπὰν δὲ ἐντύχωσιν τοῖς λόγοις αὐτοῦ, οὑτοι οὐκέτι διὰ μόνην ἀνθρωπίνην μαρτυρίαν, ἀλλὰ διʼ αὐτὴν τὴν ἀλήθειαν πιστεύουσιν. Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν εἰς τὴν Γαλιλαίαν· αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. ### English translation (Claude) Heracleon, taking “It is no longer because of your speech that we believe” more simply, says that “only” is missing. And further, on “For we have heard for ourselves, and we know that this is the Savior of the world,” he says: For people at first believe in the Savior led by human beings, but when they come upon his words, these no longer believe because of human testimony alone, but because of the truth itself. “After the two days he went out from there into Galilee; for Jesus himself testified that a prophet has no honor in his own country.” ### Scripture references - John 4:42: quotation, high confidence - John 4:43–44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:42. The closing quotation is John 4:43–44, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 13.363 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-363). ## Commentary on John 13.364 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-364 - Source: Preuschen 4:283–284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen notes that the reason given in John 4:44 seems not to follow. ### Greek text Πάνυ ἀνακόλουθος ἡ λέξις φαίνεται· τί γὰρ κοινὸν πρὸς τὸ ἐξεληλυθέναι αὐτὸν μετὰ δύο ἡμέρας ἀπὸ τῶν Σαμαρειτῶν, παρʼ οἷς ἔμεινεν, καὶ εἰς τὴν Γαλιλαίαν ἀπέρχεσθαι τὸ »Αὐτὸς γὰρ »Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ »ἔχει«; ### English translation (Claude) The wording seems quite inconsequent; for what has “For Jesus himself testified that a prophet has no honor in his own country” to do with his having gone out after two days from the Samaritans, with whom he stayed, and going away into Galilee? ### Scripture references - John 4:43–44: quotation, high confidence ### Translation notes - The quotation is John 4:44. ### Citation (SBL) Origen, Comm. Jo. 13.364 (Preuschen 4:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-364). ## Commentary on John 13.365 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-365 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reason would fit if Samaria were Jesus' homeland and he had been dishonored there. ### Greek text εἰ μὲν γὰρ ἦν πατρὶς αὐτοῦ ἡ Σαμάρεια καὶ ἠτίμαστο ἐκεῖ, ὡς διὰ τοῦτο ἐξεληλυθέναι μὴ διατρίψαντα πλεῖον ἡμερῶν δύο, ἀκολούθως ἂν εἴρητο τὸ »Αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης »ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει«. ### English translation (Claude) For if Samaria had been his own country and he had been dishonored there, so that he left for this reason without staying more than two days, “For Jesus himself testified that a prophet has no honor in his own country” would have been said consistently. ### Scripture references - John 4:44: quotation, high confidence ### Translation notes - The quotation is John 4:44. ### Citation (SBL) Origen, Comm. Jo. 13.365 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-365). ## Commentary on John 13.366 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-366 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It would also fit if John had said Jesus avoided his own hometown. ### Greek text ἀλλὰ καὶ εἰ ἐγέγραπτο· μετὰ δέ τὰς δύο ἡμέρας ἐξῆλθεν εἰς τὴν Γαλιλαίαν, ἀλλʼ οὐκ ἐγένετο ἐν τῇ ἰδίᾳ πατρίδι· »αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν »τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει«, καὶ οὕτως χώραν τὸ λεγόμενον εἶχεν ἄν. ### English translation (Claude) Or again, if it had been written, “After the two days he went out into Galilee, but he did not go to his own country; for Jesus himself testified that a prophet has no honor in his own country,” then too the saying would have had its place. ### Scripture references - John 4:43–44: quotation, high confidence ### Translation notes - The quotation is John 4:43–44, recast hypothetically. ### Citation (SBL) Origen, Comm. Jo. 13.366 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-366). ## Commentary on John 13.367 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-367 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps John, unskilled in style, expressed this obscurely, though he knew what he meant. ### Greek text καὶ τάχα τὸ μὲν βούλημα τοῦ ῥητοῦ τοῦτʼ ἔστιν, ὡς ἰδιώτης δὲ τῷ λόγῳ ὁ Ἰωάννης δυσπαραστάτως ἔφρασεν ὃ νενόηκεν. εἰς γὰρ τίνα τόπον τῆς Γαλιλαίας ἐδέξαντο αὐτὸν »ἑωρακότες πάντα, »ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ«, οὐκ εἴρηται, ἀλλὰ καὶ μετὰ τοῦτο ὅτι ἦλθεν »εἰς τὴν Κανᾶ τῆς Γαλιλαίας« ἀνέγραψεν. κατακούει δὲ ἑαυτοῦ ὁ εὐαγγελιστὴς καὶ οὐκ ἀπορεῖ τοῦ προκειμένου. ### English translation (Claude) And perhaps this is the intent of the text, but John, being unskilled in speech, expressed what he understood in a way hard to make out. For it is not said to what place in Galilee those received him who “had seen all that he did in Jerusalem at the feast,” but after this he recorded that he came “to Cana of Galilee.” Yet the evangelist understands himself and is not at a loss about his subject. ### Scripture references - John 4:45–46: quotation, high confidence - 2 Cor 11:6: echo, medium confidence ### Translation notes - The quotations are John 4:45–46; “unskilled in speech” echoes 2 Cor 11:6. ### Citation (SBL) Origen, Comm. Jo. 13.367 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-367). ## Commentary on John 13.368 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-368 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John resumes the journey to Galilee after the Samaritan episode. ### Greek text προειπὼν γοῦν τίνα τρόπον ἀφίησιν τὴν Ἰουδαίαν καὶ ἄπεισιν εἰς τὴν Γαλιλαίαν ὁ κύριος, διηγησάμενός τε (ἐπεὶ ἔδει αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας) τὰ λεγόμενα πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ τῷ Ἰωσὴφ παρὰ τῇ πηγῇ τοῦ Ἰακώβ, καὶ πῶς ἔμεινεν δύο ἡμέρας παρὰ τοῖς Σαμαρείταις, ἀποδίδωσιν τὴν εἰς Γαλιλαίαν ἄφιξιν αὐτοῦ, καίτοιγε οὐκ ὀλίγων μεταξὺ εἰρημένων. ### English translation (Claude) At any rate, having first said how the Lord leaves Judea and goes away into Galilee, and having narrated (since he had to pass through Samaria) what was said near the plot of ground that Jacob gave to Joseph, at Jacob's well, and how he stayed two days with the Samaritans, he resumes with his arrival in Galilee, even though not a few things have been said in between. ### Scripture references - John 4:3–6: allusion, high confidence - John 4:40: allusion, high confidence ### Translation notes - The allusions are John 4:3–6 and 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.368 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-368). ## Commentary on John 13.369 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-369 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judea signifies the higher and Galilee the lower; God cares for the lesser too, so Jesus hurried to Galilee. ### Greek text ἐπεὶ δὲ ἐν τοῖς ἀνωτέρω προείπομεν βελτίονός τινος σύμβολον εἶναι τὴν Ἰουδαίαν, ἄνω που κειμένην, ἐλάττονος δὲ τὴν Γαλιλαίαν, κατὰ τοῦτο ἐπισκοπῆς δεομένων καὶ τῶν ἐλαττόνων ὁ φιλάνθρωπος θεὸς οὐ καταφρονεῖ, διὰ τοῦτο καὶ τοὺς Σαμαρείτας τάχιον καταλιπὼν ὑπὲρ τοῦ τοῖς προθύμως αὐτὸν ἀποδεξομένοις Γαλιλαίοις ἐπιστῆναι καὶ τὸν τοῦ βασιλικοῦ υἱὸν ἰάσασθαι. ### English translation (Claude) And since we said above that Judea, lying somewhere high up, is a symbol of something better, and Galilee of something lesser, in this sense God, the lover of humankind, does not despise even the lesser who need his care; for this reason he left even the Samaritans rather quickly in order to visit the Galileans, who would eagerly receive him, and to heal the son of the royal official. ### Scripture references - John 4:46–47: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.369 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-369). ## Commentary on John 13.370 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-370 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Afterward he went up to Jerusalem for the feast and made it more joyful. ### Greek text ταῦτα δὲ ἐν τῇ Γαλιλαίᾳ ποιήσας, ἐνστάσης τῆς τῶν Ἰουδαίων ἑορτῆς ἀναβαίνει εἰς Ἱεροσόλυμα, τὴν ἑορτὴν κρείττονα καὶ ἱλαρωτέραν τῇ ἑαυτοῦ ποιῶν ἐπιδημίᾳ. ### English translation (Claude) And having done these things in Galilee, when the feast of the Jews came he goes up to Jerusalem, making the feast better and more joyful by his coming. ### Scripture references - John 5:1: allusion, high confidence ### Translation notes - The allusion is John 5:1. ### Citation (SBL) Origen, Comm. Jo. 13.370 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-370). ## Commentary on John 13.371 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-371 - Source: Preuschen 4:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen turns to the meaning of “a prophet has no honor in his own country.” ### Greek text Ἴδωμεν δὲ τί έστιν καὶ τὸ »Αὐτὸς γὰρ Ἰησοῦς ἐμαρ- »τύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει« καὶ ἀξίως τοῦ Ἰησοῦ μαρτυροῦντος ζητητέον τὸν τῆς λέξεως νοῦν. ### English translation (Claude) Let us see also what “For Jesus himself testified that a prophet has no honor in his own country” means, and let us seek the meaning of the words in a manner worthy of Jesus who testifies. ### Scripture references - John 4:44: quotation, high confidence ### Translation notes - The quotation is John 4:44. ### Citation (SBL) Origen, Comm. Jo. 13.371 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-371). ## Commentary on John 13.372 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-372 - Source: Preuschen 4:284–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets' country was Judea, where they were persecuted and killed. ### Greek text πατρὶς δὴ τῶν προφητῶν ἐν τῇ Ἰουδαίᾳ ἦν, καὶ φανερόν ἐστιν τιμὴν αὐτοὺς παρὰ Ἰουδαίοις μὴ ἐσχηκέναι, λιθασθέντας, πρισθέντας, πειρασθέντας, ἐν φόνῳ μαχαίρας ἀποθανόντας, διὰ τὸ ἀτιμάζεσθαι περιελθόντας ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερουμένους, θλι- βομένους, κακουχουμένους. ### English translation (Claude) The country of the prophets was in Judea, and it is plain that they had no honor among the Jews: they were stoned, sawn in two, tempted, died by the sword, and because they were dishonored went about in sheepskins and goatskins, destitute, afflicted, ill-treated. ### Scripture references - Heb 11:37: allusion, high confidence ### Translation notes - The allusion is Heb 11:37. ### Citation (SBL) Origen, Comm. Jo. 13.372 (Preuschen 4:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-372). ## Commentary on John 13.373 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-373 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stephen reproached the Jews for persecuting the prophets, and at last they rejected Christ himself. ### Greek text καὶ ὀνειδίζονταί γε Ἰουδαῖοι ὑπὸ τοῦ λέγοντος πρὸς αὐτούς· »Τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως »τοῦ δικαίου;« οἵτινες ἐπὶ τέλει καὶ τὸν ἐπὶ πᾶσι προφήτην, διʼ οὗ οἱ προφῆται προφῆται γεγένηνται, ἀτιμάσαντες· »Αἶρε, αἶρε, σταύρου »αὐτόν« ἔλεγον. ### English translation (Claude) And the Jews are reproached by the one who says to them: “Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One”; and at the end they dishonored even the prophet over all, through whom the prophets became prophets, saying, “Away, away with him, crucify him.” ### Scripture references - Acts 7:52: quotation, high confidence - John 19:15: quotation, high confidence ### Translation notes - The quotations are Acts 7:52 and John 19:15. This is Origen's polemic, translated as written. ### Citation (SBL) Origen, Comm. Jo. 13.373 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-373). ## Commentary on John 13.374 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-374 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among the Gentiles, which is not their country, the prophets and Christ are honored. ### Greek text τετίμηνται δὲ ἐν τῇ ἐμῇ πατρίδι πάντες οἱ προφῆται καὶ ὁ ἀπὸ θεοῦ ἀναστὰς κατά τὰ περὶ αὐτοῦ εἰρημένα ὑπὸ Μωσέως· »Προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν »ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε«· οὐ πατρὶς γὰρ αὐτοῦ ἐν τοῖς ἔθνεσιν τοῖς τῷ παραπτώματι τοῦ Ἰσραὴλ τὴν σωτηρίαν εἰληφόσιν. καὶ ἐν ἄλλοις δὲ γέγραπται· »Οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ ### English translation (Claude) But all the prophets have been honored in my country, and so has the one raised up by God according to what Moses said of him: “The Lord your God will raise up for you a prophet from among your brothers like me; you shall listen to him”; for his country is not among the Gentiles, who received salvation through Israel's trespass. And elsewhere it is written: “No prophet is acceptable in his ### Scripture references - Deut 18:15: quotation, high confidence - Rom 11:11: allusion, high confidence - Luke 4:24: quotation, high confidence ### Translation notes - The quotations are Deut 18:15 and Luke 4:24 (continued in the next section); the allusion is Rom 11:11. “My country” is Origen's, meaning the Gentile church; the reading is uncertain. ### Citation (SBL) Origen, Comm. Jo. 13.374 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-374). ## Commentary on John 13.375 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-375 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests comparing the parallel sayings in the other Gospels. ### Greek text »πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ‘ καὶ χρήσιμόν γε τὸ συγγενὲς τούτῳ ῥητὸν συναγαγόντας ἀπὸ τῶν εὐαγγελίων ἰδεῖν πότε καὶ ἐπὶ τίνι τῷ σωτῆρι τοῦτο εἴρηται. ### English translation (Claude) own country and in his own house.” And it is useful to gather the saying related to this one from the Gospels and see when and on what occasion the Savior said it. ### Scripture references - Matt 13:57: quotation, high confidence ### Translation notes - The quotation is Matt 13:57. ### Citation (SBL) Origen, Comm. Jo. 13.375 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-375). ## Commentary on John 13.376 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-376 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying holds true even of wise men among the Greeks despised by their fellow citizens. ### Greek text θαυμάσαι δὲ ἔστιν τὸ ἀληθὲς τῆς ἀπο- φάσεως τοῦ σωτῆρος φθάσαν οὐ μόνον ἐπὶ τοὺς ἁγίους προφήτας ἀτιμασθέντας παρὰ τοῖς οἰκείοις καὶ ἐπʼ αὐτὸν τὸν κύριον ἡμῶν, ἀλλὰ καὶ ἐπὶ τοὺς ἔν τινι σοφίᾳ διατρίψαντας καὶ καταφρονηθέντας ὑπὸ τῶν πολιτῶν, ὥστε τινὰς αὐτῶν καὶ τὴν ἐπὶ θανάτῳ ἀπαχθῆναι. ### English translation (Claude) One may marvel at the truth of the Savior's pronouncement, which reached not only to the holy prophets dishonored by their own people and to our Lord himself, but also to those who spent their lives in some kind of wisdom and were despised by their fellow citizens, so that some of them were even led away to death. ### Citation (SBL) Origen, Comm. Jo. 13.376 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-376). ## Commentary on John 13.377 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-377 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek history gives examples; so do the words of those who scorned Jesus as the carpenter's son. ### Greek text ἔξεστιν δὲ ταῦτα ἀπὸ τῆς Ἑλληνικῆς ἱστορίας ἀναλέξασθαι περὶ τῶν φιλοσοφησάντων καὶ ἀστρονομησάντων ἢ ὁποίοις δήποτε μαθήμασιν διαπρεψάντων. ἀτιμαζόντων δὲ καὶ αὑται αἱ φωναί· »Οὐχ »ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριάμ; καὶ »οἱ ἀδελφοὶ αὐτοῦ εἰσιν πρὸς ἡμᾶς; πόθεν οὖν τούτῳ πάντα ταῦτα;« ### English translation (Claude) One may gather these things from Greek history about those who studied philosophy or astronomy or excelled in any branch of learning. And these words too are those of people who dishonor: “Is this not the carpenter's son? Is not his mother called Mary? And are not his brothers with us? Where then did this man get all these things?” ### Scripture references - Matt 13:55–56: quotation, high confidence ### Translation notes - The quotation is Matt 13:55–56. ### Citation (SBL) Origen, Comm. Jo. 13.377 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-377). ## Commentary on John 13.378 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-378 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People dishonor prophets while alive and honor their tombs afterward. ### Greek text καὶ παραδοξότατόν γε ἐπὶ τῶν προφητῶν τοῦτο συμβέβηκεν, τὸ μὲν ζῶν αὐτῶν οὐ τετιμήκασιν οἱ πολῖται, τὸ δὲ νεκρὸν περιέπουσιν οἰκοδομοῦντες αὐτῶν τὰ μνημεῖα καὶ κοσμοῦντες. ### English translation (Claude) And a most paradoxical thing has happened in the case of the prophets: their fellow citizens did not honor them while they lived, but they treat them with care when dead, building and adorning their tombs. ### Scripture references - Matt 23:29: allusion, high confidence ### Translation notes - The allusion is Matt 23:29. ### Citation (SBL) Origen, Comm. Jo. 13.378 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-378). ## Commentary on John 13.379 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-379 - Source: Preuschen 4:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Building the prophets' tombs means honoring only the letter of Scripture and neglecting its life-giving spirit. ### Greek text οἰκοδομεῖν δέ ἐστιν τὰ μνημεῖα τῶν προφητῶν καὶ κοσμεῖν αὐτὰ ὅτε τὸ ζωοποιοῦν πνεῦμα καταλιπών τις τὸ ἐνυπάρχον τοῖς βουλήμασιν τῶν γραμμάτων αὐτῶν, περιέπει καὶ περικοσμεῖ τὸ ἀποκτεῖνον γράμμα, τὸ κάλλος οἰόμενος τῆς προφητείας ἐν τῇ ψιλῇ εἶναι ἐκδοχῇ τοῦ γράμματος. ### English translation (Claude) And to build the tombs of the prophets and adorn them is when someone, forsaking the life-giving spirit that lies within the intentions of their writings, tends and decks out the letter that kills, thinking that the beauty of prophecy lies in the bare interpretation of the letter. ### Scripture references - 2 Cor 3:6: allusion, high confidence - Matt 23:29: allusion, high confidence ### Translation notes - The allusion is 2 Cor 3:6. ### Citation (SBL) Origen, Comm. Jo. 13.379 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-379). ## Commentary on John 13.380 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-380 - Source: Preuschen 4:285–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This is the scribes' and Pharisees' error: the scribes cling to the letter, and the Pharisees are those who have separated themselves. ### Greek text ἔργον δὲ τοῦτο τῶν ταλανιζομένων ὑπὸ τοῦ κυρίου γραμματέων καὶ Φαρισαίων, γραμματέων μὲν ὀνομαζομένων τῶν ἐπωνύμων ψιλοῦ τοῦ γράμματος, Φαρισαίων δὲ τῶν ἀποδιῃρημένων καὶ τὴν θείαν ἐνότητα ἀπολωλεκότων· Φαρισαῖοι γὰρ ἑρμηνεύονται· οἱ. Ὀτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ ἐποίησεν ἐν Ἱεροσολύμοις ὲν τῇ ἑορτῇ· καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν. ### English translation (Claude) This is the work of the scribes and Pharisees on whom the Lord pronounced woes: scribes named after the bare letter, Pharisees being those who are divided off and have lost the divine unity; for “Pharisees” is interpreted as “those …” “So when he came into Galilee, the Galileans received him, having seen all that he did in Jerusalem at the feast; for they too had gone to the feast.” ### Scripture references - Matt 23:29: allusion, high confidence - John 4:45: quotation, high confidence ### Translation notes - The etymology (Pharisees as “separated ones”) breaks off in the digital text. The allusion is Matt 23:29; the closing quotation is John 4:45, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 13.380 (Preuschen 4:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-380). ## Commentary on John 13.381 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-381 - Source: Preuschen 4:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks what the Galileans had seen in Jerusalem that led them to receive Jesus. ### Greek text Ἄξιον ἰδεῖν τὴν αἰτίαν τῆς τῶν Γαλιλαίων παραδοχῆς, ἣν παρεδέξαντο τὸν σωτῆρα ἐλθόντα εἰς τὴν Γαλιλαίαν, εἰ τηλικαύτη ἠν ὥστε κατάπληξιν αὐτοῖς ἐμποιῆσαι καὶ θαυμασμὸν περὶ τοῦ σωτῆρος εἰς τὸ παραδέξασθαι αὐτόν· ἔτι δὲ ἐπὶ τίνα ἀναφέρεται οἱονεὶ πολλά, ἂ ἐποίησεν ἐν Ἱεροσολύμοις ὁ Ἰησοῦς, τὸ »Πάντα »ἑωρακότες ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ«. ### English translation (Claude) It is worth seeing the reason for the Galileans' reception, with which they received the Savior when he came into Galilee: whether it was so great as to cause them amazement and wonder at the Savior, so that they received him; and further, to what, as if there were many things that Jesus did in Jerusalem, “having seen all that he did in Jerusalem at the feast” refers. ### Scripture references - John 4:45: quotation, high confidence ### Translation notes - The quotation is John 4:45. ### Citation (SBL) Origen, Comm. Jo. 13.381 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-381). ## Commentary on John 13.382 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-382 - Source: Preuschen 4:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The only earlier deed recorded in Jerusalem is the cleansing of the temple. ### Greek text οὐδὲν δὲ εὑρίσκομεν προειρημένον ἢ ὅτι »Εὗρεν έν τῷ ἱερῷ τοὺς πωλοῦντας »βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους· »καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ »τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ »κέρματα καὶ τὰς τραπέζας † ἀνέστρεψεν καὶ τοῖς τὰς περιστερὰς »πωλοῦσιν εἶπεν· Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ »πατρός μου οἶκον ἐμπορίου«. ### English translation (Claude) But we find nothing said before except that “He found in the temple those who were selling oxen and sheep and doves, and the money changers sitting; and making a whip of cords he drove them all out of the temple, both the sheep and the oxen, and he poured out the coins of the money changers and overturned their tables; and to those who sold the doves he said, ‘Take these things away from here; do not make my Father's house a house of trade.’” ### Scripture references - John 2:14–16: quotation, high confidence ### Translation notes - The quotation is John 2:14–16. A dagger in the digital text before “overturned” marks a doubtful reading; the sense is clear from John 2:15. ### Citation (SBL) Origen, Comm. Jo. 13.382 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-382). ## Commentary on John 13.383 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-383 - Source: Preuschen 4:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What in the temple cleansing could have moved the Galileans so much? ### Greek text τί οὖν τηλικοῦτόν έστιν ἐν τούτοις, ὥστε κινηθέντας ἐπʼ αὐτοῖς τοὺς Γαλιλαίους δέξασθαι τὸν κύριον, μαρτυρουμένους διὰ τοῦτο αὐτὸν δεδέχθαι, ἐπεὶ ἐλθόντες εἰς τὴν ἑορτὴν ἐν Ἱεροσολύμοις πάντα ἑωράκασιν ἃ ἐποίησεν ἐκεῖ ὁ Ἰησοῦς; ### English translation (Claude) What, then, is so great in these things that the Galileans, moved by them, received the Lord, being attested as having received him for this reason, since, having gone to the feast in Jerusalem, they had seen all that Jesus did there? ### Scripture references - John 4:45: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.383 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-383). ## Commentary on John 13.384 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-384 - Source: Preuschen 4:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Origen showed earlier, the temple cleansing revealed divine power no less than the healing miracles, and the Galileans rightly perceived it. ### Greek text εἰ μεμνήμεθα τῶν εἰρημένων εἰς τὸν τόπον ἀποδεικνύντων οὐκ ἐλάττονα δύναμιν ἐμφαίνεσθαι τοῦ σωτῆρος έν ἐκείνοις παρὰ τὴν ἐνεργήσασαν εἰς τυφλοὺς ἀναβλέψαι καὶ κωφοὺς ἀκοῦσαι καὶ χωλοὺς περιπατῆσαι, λεκτέον ὅτι μήποτε <οὐ> παραλογισάμενοι ἐννοήσαντες Γαλιλαῖοι καὶ καταπλαγέντες τὴν θειότητα τοῦ Ἰησοῦ, ἐλθόντα αὐτὸν εἰς τὴν Γαλιλαίαν ἐδέξαντο »πάντα ἑωρακότες ὅσα ἐποίησεν ἐν τοῖς »Ἱεροσολύμοις«. ### English translation (Claude) If we remember what was said on that passage, showing that no less power of the Savior was displayed in those deeds than the power that worked to make the blind see, the deaf hear, and the lame walk, we must say that perhaps the Galileans, not reasoning falsely, perceived and were struck by the divinity of Jesus, and received him when he came into Galilee, “having seen all that he did in Jerusalem.” ### Scripture references - Matt 11:5: allusion, medium confidence - John 4:45: quotation, high confidence ### Translation notes - The allusion is Matt 11:5; the quotation is John 4:45. The negative “not” is the editor's supplement. ### Citation (SBL) Origen, Comm. Jo. 13.384 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-384). ## Commentary on John 13.385 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-385 - Source: Preuschen 4:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “all things” were the acts of the temple cleansing. ### Greek text τὰ δὲ »πάντα« ταῦτα ἦν, τῷ ἐκ σχοινίων φραγελλίῳ ἐκβεβλῆσθαι ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας καὶ τῶν κολλυβιστῶν ἐκκεχύσθαι τὰ κέρματα καὶ τὰς τραπέζας ἀνατετράφθαι, μετʼ ἐξουσίας δὲ εἰρῆσθαι τοῖς τὰς περιστερὰς πωλοῦσιν· »Ἄρατε »ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμ- »πορίου«. ### English translation (Claude) And these “all things” were: that the sheep and the oxen were driven out of the temple with the whip of cords, that the coins of the money changers were poured out and the tables overturned, and that he said with authority to those who sold the doves, “Take these things away from here; do not make my Father's house a house of trade.” ### Scripture references - John 2:15–16: quotation, high confidence ### Translation notes - The quotation is John 2:16. ### Citation (SBL) Origen, Comm. Jo. 13.385 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-385). ## Commentary on John 13.386 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-386 - Source: Preuschen 4:286–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus also did other signs in Jerusalem, which Nicodemus acknowledged. ### Greek text οἶμαι δὲ μηδὲ ταῦτα μόνα αὐτὸν πεποιηκέναι τότε, ἀλλὰ καὶ ἄλλα σημεῖα· ἐπιφέρεται γὰρ ἐκείνοις· »Ὡς δὲ ἠν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἐορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίησεν· ἐφʼ οἷς καὶ ὁ Νικόδημός φησι· »Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· »οὐδεὶς γὰρ δύναται τὰ σημεῖα ταῦτα ποιεῖν ἅ σὺ ποιεῖς, ἐὰν μὴ ᾖ »ὁ θεὸς μετʼ αὐτοῦ«. ### English translation (Claude) But I think he did not do only these things at that time, but other signs as well; for there follows: “Now when he was in Jerusalem at the Passover, at the feast, many believed in his name, seeing his signs which he did”; with reference to which Nicodemus also says, “Rabbi, we know that you have come from God as a teacher; for no one can do these signs that you do unless God is with him.” ### Scripture references - John 2:23: quotation, high confidence - John 3:2: quotation, high confidence ### Translation notes - The quotations are John 2:23 and 3:2. ### Citation (SBL) Origen, Comm. Jo. 13.386 (Preuschen 4:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-386). ## Commentary on John 13.387 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-387 - Source: Preuschen 4:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, a “Galilean” can come to Jerusalem, keep the feast, and see Jesus cleanse the temple. ### Greek text πλὴν ἔξεστιν Γαλιλαῖον ὄντα ἑορτάζειν ἐν Ἱεροσολύμοις γινόμενον, ὅπου ὁ ναὸς τοῦ θεοῦ, καὶ θεωρεῖν πάντα ὅσα ἐποίει ἐκεῖ Ἰησοῦς, καὶ μάλιστα τίνα τρόπον ἐκβάλλει τῷ ἐκ σχοινίων φραγελλίῳ ὑπʼ αὐτοῦ πεποιημένῳ πάντας τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς τά τε πρόβατα καὶ τοὺς βόας καὶ τὰ λοιπά. ### English translation (Claude) Yet it is possible for one who is a Galilean to keep the feast when he is in Jerusalem, where God's temple is, and to behold all that Jesus did there, and especially how, with the whip of cords he had made, he drives out all who sold oxen and sheep and doves, both the sheep and the oxen and the rest. ### Scripture references - John 2:15: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.387 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-387). ## Commentary on John 13.388 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-388 - Source: Preuschen 4:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The feast prepared the Galileans to receive Christ, and he came eagerly to those prepared. ### Greek text ἀρχὴ γὰρ ἡ ἐν Ἱεροσολύμοις ἑορτὴ τοῖς Γαλιλαίοις ἐστὶν τοῦ καὶ δέξασθαι τὸν υἱὸν τοῦ θεοῦ ἐλθόντα πρὸς αὐτούς· μὴ γὰρ ἑωρακότες τὰ ἐν τῇ ἑορτῇ οὐκ ἂν ἐδέξαντο αὐτόν· ἢ οὐδὲ αὐτὸς μὴ προευτρεπισθεῖσιν πρὸς τὸ λαβεῖν αὐτὸν οὕτως ἂν σπουδαίως ἐπεδήμησεν καταλιπὼν τοὺς ἐρωτήσαντας αὐτὸν »μεῖναι παρʼ αὐτοῖς«. ### English translation (Claude) For the feast in Jerusalem is for the Galileans the beginning of receiving the Son of God when he comes to them; for had they not seen what happened at the feast they would not have received him; or else he himself would not have come so eagerly to those not prepared beforehand to receive him, leaving those who asked him “to stay with them.” ### Scripture references - John 4:40: quotation, high confidence ### Translation notes - The quotation is John 4:40. ### Citation (SBL) Origen, Comm. Jo. 13.388 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-388). ## Commentary on John 13.389 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-389 - Source: Preuschen 4:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must first understand how Jesus cleanses the temple, and so receive the Word, and with him the Father. ### Greek text οἱ μέντοι γε δεξάμενοι τὸν Ἰησοῦν ἐδέξαντο καὶ τὸν ἀποστείλαντα αὐτόν· φησὶ γάρ· »Ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με«. πρῶτον οὖν ἰδεῖν δεῖ, τουτέστιν συνιέναι, τὰ ἐν Ἱεροσολύμοις ἔργα τοῦ Ἰησοῦ πάντα, τίνα τρόπον καθαίρει τὸ ἱερὸν ἀποκαθιστὰς αὐτὸ εἰς τὸ εἶναι »οἶκον τοῦ πατρὸς« καὶ μηκέτι »οἶκον ἐμπορίου«, ἴνα μετὰ τὸ θεωρῆσαι ταῦτα τὸν ἐνεργήσαντα ταῦτα λόγον δεξώμεθα. ### English translation (Claude) Those, however, who received Jesus received also the one who sent him; for he says, “He who receives me receives him who sent me.” First, then, we must see, that is, understand, all the works of Jesus in Jerusalem, how he cleanses the temple, restoring it to be “the Father's house” and no longer “a house of trade,” so that after beholding these things we may receive the Word who did them. ### Scripture references - Matt 10:40: quotation, high confidence - John 2:16: quotation, high confidence ### Translation notes - The quotations are Matt 10:40 and John 2:16. ### Citation (SBL) Origen, Comm. Jo. 13.389 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-389). ## Commentary on John 13.390 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-390 - Source: Preuschen 4:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever has not seen Jesus' works in Jerusalem will not receive his visit. ### Greek text οἶμαι δʼ ὅτι ὁ μὴ πάντα τὰ ἐν Ἱεροσολύμοις θεωρήσας ἔργα τοῦ Ἰησοῦ οὐ δέξεται τὸν Ἰησοῦν, ἢ οὐδὲ ἐπιδημήσει τὴν ἧς σύμβολον † ἐπιδημίας ἐπιδημίαν ταύτην τοῖς μὴ πρότερον ἀναβεβηκόσιν εἰς τὴν ἑορτὴν καὶ μὴ πάντα τεθεαμένοις ὅσα ἐποίει ἐν τοῖς Ἱεροσολύμοις. Ἦλθεν οὖν πάλιν εἰς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησε τὸ ὕδωρ οἶνον. ### English translation (Claude) And I think that one who has not beheld all the works of Jesus in Jerusalem will not receive Jesus; or rather, he will not make this visit, of which the visit … is a symbol, to those who have not first gone up to the feast and beheld all that he did in Jerusalem. “So he came again to Cana of Galilee, where he had made the water wine.” ### Scripture references - John 4:46: quotation, high confidence ### Translation notes - The text is corrupt at the dagger (“of which … is a symbol”). The closing quotation is John 4:46, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 13.390 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-390). ## Commentary on John 13.391 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-391 - Source: Preuschen 4:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' two visits to Cana may signify his two comings: first to gladden, then to save one near death. ### Greek text Ὅσα ἐχωρήσαμεν περὶ τῆς Κανᾶ, ἐν τοῖς ἀνωτέρω εἴπομεν. δύο δὲ οὐ μάτην ἐπιδημίαι ἐν Κανᾷ τῷ Ἰησοῦ γίνονται· μήποτε γὰρ σημαίνουσιν τὰς δύο τοῦ σωτῆρος εἰς τὸν κόσμον ἐπιδημίας· τὴν μὲν προτέραν, ἵνʼ εὐφράνῃ τοὺς συνεστιωμένους, τὴν δὲ δευτέραν, ἴνα τὸν ἐγγὺς γενόμενον τοῦ θανάτου οὐ βασιλέως υἱόν, ἀλλά τινος βασιλικοῦ ἀναστήσῃ. ### English translation (Claude) What we were able to grasp about Cana we said above. But not without purpose do Jesus' two visits to Cana take place; perhaps they signify the Savior's two comings into the world: the first to gladden those feasting together, the second to raise up the son, near to death, not of a king but of a certain royal official. ### Scripture references - John 2:1–11: allusion, high confidence - John 4:46–47: allusion, high confidence ### Translation notes - The allusions are John 2:1–11 and 4:46–47. ### Citation (SBL) Origen, Comm. Jo. 13.391 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-391). ## Commentary on John 13.392 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-392 - Source: Preuschen 4:287–288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The official may be Abraham or Jacob, whose son Israel will be saved at the end; or the two visits are the Word's two comings to the soul. ### Greek text καὶ τάχα ὁ βασιλικὸς Ἀβραὰμ ἠν ἢ Ἰακώβ, ὧν υἱὸν (ὄντα τὸν λαόν), μετὰ τὸ πλήρωμα τῶν ἐθνῶν εἰσελθεῖν, σώσει ἐπὶ τέλους. δύνανται δὲ καὶ δύο τοῦ λόγου εἶναι ἐπιδημίαι ἐν τῇ ψυχῇ, ἡ μὲν προτέρα τὸν ἐξ ὕδατος γινόμενον οἶνον χορηγοῦσα εἰς εὐφροσύνην τῶν συνεστιωμένων, ἡ δὲ δευτέρα πᾶσαν τὴν καταλειπομένην ἀσθένειαν καὶ τὸ πρὸς θάνατον κινδυνῶδες περιαιροῦσα. ### English translation (Claude) And perhaps the royal official was Abraham or Jacob, whose son (that is, the people) he will save at the end, after the fullness of the Gentiles has come in. There can also be two visits of the Word in the soul: the first supplying the wine made from water for the gladness of those feasting together, the second removing all the remaining weakness and the danger of death. ### Scripture references - Rom 11:25–26: allusion, high confidence ### Translation notes - The allusion is Rom 11:25–26. ### Citation (SBL) Origen, Comm. Jo. 13.392 (Preuschen 4:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-392). ## Commentary on John 13.393 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-393 - Source: Preuschen 4:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' two visits to Cana secure those there who believe through him. ### Greek text οὐδὲν δὲ θαυμαστὸν εἰ ἐπείπερ τὰ πλείονα τῶν ἔργων τοῦ θεοῦ ἐστιν ἐν ἀποκρύφοις, πολλὰ ὑπὲρ σωτηρίας τῶν πολλαχοῦ ποιῶν ὁ Ἰησοῦς, ὡν τύποι τὰ λοιπὰ ἀναγεγραμμένα χωρία, δὶς τῇ Κανᾷ ταύτῃ ἐπιδημεῖ βεβαιῶν ἑαυτῷ κτῆσιν τῶν ἀπὸ ταύτης τῆς γῆς πιστευόντων εἰς τὸν πατέρα διʼ αὐτοῦ. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναοῦμ· ἕως· Καὶ ἐΠίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. ### English translation (Claude) And it is not surprising, since most of God's works are in secret, that Jesus, doing many things for the salvation of people in many places, of which the other recorded places are types, visits this Cana twice, confirming for himself the possession of those from this land who believe in the Father through him. “And there was a certain royal official whose son was ill at Capernaum,” down to: “And he himself believed, and his whole household.” ### Scripture references - John 4:46–53: quotation, high confidence ### Translation notes - The closing lemma is John 4:46–53, cited by its first and last words. ### Citation (SBL) Origen, Comm. Jo. 13.393 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-393). ## Commentary on John 13.394 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-394 - Source: Preuschen 4:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title “royal official” is unusual, and the narrative does not say which king he served. ### Greek text οὐ πάνυ εὑρίσκομεν παρὰ Ἰουδαίοις τετριμμένον τὸ τοῦ βασιλικοῦ ὄνομα, ὅθεν οὐδὲ ὅσον ἐπὶ τῇ ἱστορίᾳ ἐπιβάλλομεν νῷ, τίς ἠν οὑτος ὁ βασιλικὸς καὶ τίνος βασιλέως ἐπώνυμος. ### English translation (Claude) We do not find the title of royal official in common use among the Jews, so that we do not even, as far as the narrative goes, grasp who this royal official was and after which king he was named. ### Scripture references - John 4:46: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.394 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-394). ## Commentary on John 13.395 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-395 - Source: Preuschen 4:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some think he was Herod's man, others a member of Caesar's household; he need not have been a Jew. ### Greek text ὁ μὲν οὐν ἀκεραιότερος οἰήσεται τοῦ βασιλέως Ἡρώδου τινὰ ἄνθρωπον εἶναι τοῦτον τὸν βασιλικόν· ἕτερος δὲ τούτῳ ὅμοιος ἐρεῖ τῆς Καίσαρος οἰκίας γεγονέναι τοῦτον τὸν βασιλικόν, πράττοντά τι περὶ τὴν Ἰουδαίαν τότε· οὐδὲ γὰρ σαφῶς εὑρίσκεται Ἰουδαῖος ὤν, ἐπείπερ οὐκ ἀκολουθεῖ > τὸν υἱὸν αὐτοῦ ἠσθενηκέναι ἐν Καφαρναοὺμ οἰκεῖον αὐτὸν εἶναι τῶν κατὰ τοὺς τόπους. ### English translation (Claude) The simpler person will suppose that this royal official was a man of King Herod; another, similar to him, will say that this royal official belonged to Caesar's household, engaged in some business in Judea at that time; for he is not clearly found to be a Jew, since it does not follow from his son's being ill at Capernaum that he was a native of those parts. ### Citation (SBL) Origen, Comm. Jo. 13.395 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-395). ## Commentary on John 13.396 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-396 - Source: Preuschen 4:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His servants show his rank; whatever the history, the son was healed at the seventh hour and the household believed. ### Greek text ἐμφαίνεται δὲ αὐτοῦ τὸ ἀξίωμα καὶ ἐκ τοῦ ἤδη αὐτοῦ καταβαίνοντος τοὺς δούλους αὐτῷ ἀπηντηκέναι, λέγοντας ὅτι ὁ παῖς αὐτοῦ ’ πληθυντικῶς γὰρ οἱ δοῦλοι εἴρηνται. ἐχέτω τοίνυν ὅπως ποτὲ τὸ τῆς ἱστορίας καὶ ὁ υἱὸς τοῦ βασιλικοῦ κομψότερον ἐσχηκέτω κατὰ τὸν τοῦ σωτῆρος λόγον τῇ ἑβδόμῃ ὥρᾳ ἐλευθερωθεὶς ἀπὸ τοῦ πυρετοῦ καὶ ἡ οἰκία αὐτοῦ ὅλη πεπιστευκέτω. ### English translation (Claude) His rank is shown also by the fact that, as he was going down, his servants met him, saying that his boy lived; for “servants” is said in the plural. Let the narrative stand, then, however it may be, and let the royal official's son have become better at the Savior's word, freed from the fever at the seventh hour, and let his whole household have believed. ### Scripture references - John 4:51–53: allusion, high confidence ### Translation notes - The allusions are John 4:51–53; the word “lived” (ζῇ) is missing in the digital text and supplied from John 4:51. ### Citation (SBL) Origen, Comm. Jo. 13.396 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-396). ## Commentary on John 13.397 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-397 - Source: Preuschen 4:288–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The great King is Christ, whose city is the true Jerusalem and who was established on Zion. ### Greek text Φέρε δὲ κατὰ τὸ δυνατὸν ἡμῑν ἐρευνήσωμεν τίνος οὗτος σύμβολον εἶναι δύναται καὶ ὁ υἱὸς αὐτοῦ. μέγαν δὴ βασιλέα, οὗ πόλις ἐστὶν τὰ ἀληθινὰ Ἱεροσόλυμα, καὶ βασιλέα τῶν βασιλευόντων, τὸν πορευθέντα εἰς χώραν μακρὰν λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι, καὶ ἐπανελθόντα βασιλέα οὐδένα ἄλλον ἴσμεν ἢ τὸν εἰπόντα· »Ἐγὼ »δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σειὼν ὄρος τὸ ἅγιον αὐτοῦ, »διαγγέλλων τὸ πρόσταγμα κυρίου«. ### English translation (Claude) Come, let us search as far as we can what this man and his son can be a symbol of. The great King, whose city is the true Jerusalem, and King of those who reign, who went into a far country to receive a kingdom for himself and return, and who returned as king, we know to be none other than the one who said: “But I was established as king by him on Zion, his holy mountain, proclaiming the decree of the Lord.” ### Scripture references - Ps 48:2 (47:3 LXX): allusion, medium confidence - Matt 5:35: allusion, medium confidence - 1 Tim 6:15: allusion, high confidence - Luke 19:12: allusion, high confidence - Ps 2:6–7: quotation, high confidence ### Translation notes - The allusions are Ps 48:2 (47:3 LXX) and Matt 5:35, 1 Tim 6:15, and Luke 19:12; the quotation is Ps 2:6–7 (LXX). ### Citation (SBL) Origen, Comm. Jo. 13.397 (Preuschen 4:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-397). ## Commentary on John 13.398 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-398 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All who saw Christ's day and rejoiced are “royal officials”; Origen seeks which one is meant. ### Greek text τούτου τὴν ἡμέραν οἱ ἰδόντες καὶ εὐφρανθέντες πάντες εἰσὶν βασιλικοί, καὶ οἱ πιστεύοντες εἰς τὸν πατέρα διʼ αὐτοῦ ἐπώνυμοι τυγχάνουσιν τῆς βασιλείας αὐτοῦ, ὧν ἴνα τινὰ ζητοῦμεν καὶ τὸν ἀσθενήσαντα υἱὸν αὐτοῦ, καὶ τὰ τούτοις ἀκόλουθα. ### English translation (Claude) Those who saw his day and rejoiced are all royal officials, and those who believe in the Father through him are named after his kingdom. Among these we seek a certain one, and his son who fell ill, and what follows from these. ### Scripture references - John 8:56: allusion, high confidence ### Translation notes - The allusion is John 8:56. ### Citation (SBL) Origen, Comm. Jo. 13.398 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-398). ## Commentary on John 13.399 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-399 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole people of Israel is Abraham's son, as they themselves boasted. ### Greek text ἐλέγομεν δὲ ἐν τοῖς ἀνωτέρω τὸν πάντα λαὸν υἱὸν εἶναι τοῦ ᾿Αβραάμ, ὡς καὶ αὐτοὶ αὐχοῦντές φασιν· »Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε« καὶ »Μὴ σὺ μείζων εἶ τοῦ πα- »τρὸς ᾿Αβραάμ, ὅστις ἀπέθανεν;« ### English translation (Claude) We said above that the whole people is the son of Abraham, as they themselves say boastfully: “We are Abraham's seed and have never been enslaved to anyone,” and “Are you greater than our father Abraham, who died?” ### Scripture references - John 8:33: quotation, high confidence - John 8:53: quotation, high confidence ### Translation notes - The quotations are John 8:33 and 8:53. ### Citation (SBL) Origen, Comm. Jo. 13.399 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-399). ## Commentary on John 13.400 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-400 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people boasted in Abraham, as the Gospel sayings show. ### Greek text ὡς ἐπʼ αὐτῶ γὰρ καυχωμένου τοῦ λαοῦ παρὰ τοὺς λοιποὺς καὶ μετʼ αὐτὸν πατέρας, φησὶ καὶ ὁ σωτήρ· »Μὴ ἄρξησθε λέγειν ὅτι Πατέρα ἔχομεν τὸν ᾿Αβραάμ« ἢ »Μὴ »δόξητε λέγειν ὅτι Πατέρα ἔχομεν τὸν Ἀβραάμ· δύναται ὁ θεὸς ἐκ »τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ«. ### English translation (Claude) For since the people boasted in him above the other fathers who came after him, the Savior too says: “Do not begin to say, ‘We have Abraham as father,’” or “Do not presume to say, ‘We have Abraham as father’; God is able from these stones to raise up children to Abraham.” ### Scripture references - Luke 3:8: quotation, high confidence - Matt 3:9: quotation, high confidence ### Translation notes - The quotations are Luke 3:8 and Matt 3:9 (words of John the Baptist, here ascribed to the Savior). ### Citation (SBL) Origen, Comm. Jo. 13.400 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-400). ## Commentary on John 13.401 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-401 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah also calls Abraham the people's father. ### Greek text ἀλλὰ καὶ ὁ ῾Ησαΐας πρὸς τὸν λαόν φησιν· »᾿Εμβλέψατε εἰς Ἀβραὰμ τὸν πατέρα ὑμῶν, »καὶ εἰς Σάρραν τὴν ὠδίνουσαν ὑμᾶς«. ### English translation (Claude) And Isaiah too says to the people: “Look to Abraham your father, and to Sarah who bore you.” ### Scripture references - Isa 51:2: quotation, high confidence ### Translation notes - The quotation is Isa 51:2. ### Citation (SBL) Origen, Comm. Jo. 13.401 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-401). ## Commentary on John 13.402 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-402 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The official is Abraham and his sick son is Israel, feverish from the enemy's flaming darts and near to spiritual death. ### Greek text καὶ τί δεῖ διὰ παραδειγμάτων μηκύνειν τὸν λόγον, σαφοῦς ὄντος ὅτι αὐτὸς πρῶτος χρηματίζει πατὴρ τοῦ λαοῦ, διὸ καὶ ἐξαιρέτως ὀνομάζεται >πατήρ τοίνυν τὸν μὲν βασιλικὸν εἶναι τὸν Ἀβραάμ, τὸν δὲ ἀσθενήσαντα αὐτοῦ υἱὸν ἐν Καφαρναοὺμ καὶ μέλλοντα ἀποθνῄσκειν τὸ ᾿Ισραηλιτικὸν γένος, ἀσθενῆσαν ἐν τῇ θεοσεβείᾳ καὶ τῇ τηρήσει τῶν θείων νόμων, καὶ πρὸς τῷ ἀποθανεῖν τῷ θεῷ γενόμενον τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ, πεπυρωμένον καὶ διὰ τοῦτο πυρέσσειν λε- γόμενον. ### English translation (Claude) And why lengthen the discussion with examples, since it is clear that he is first called father of the people, and so is named “father” in a special sense? Let the royal official, then, be Abraham, and his son who fell ill at Capernaum and was about to die the Israelite race, which had grown sick in piety and in keeping the divine laws, and, being near to dying to God, had been set on fire by the flaming darts of the enemy and is therefore said to have a fever. ### Scripture references - Eph 6:16: allusion, high confidence - John 4:46–47: allusion, high confidence ### Translation notes - The allusion is Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 13.402 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-402). ## Commentary on John 13.403 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-403 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Departed saints care for the people, as Jeremiah is said to pray for them in 2 Maccabees. ### Greek text φαίνεται δὲ μέλειν τοῖς προεξεληλυθόσιν τὸν βίον τοῦτον ἁγίοις περὶ τοῦ λαοῦ, ὡς ἐν τοῖς Μακκαβαϊκοῖς γέγραπται μετὰ πλεῖστα ὅσα ἔτη τῆς ῾Ιερεμίου ἀναλήψεως· »Οὑτός ἐστιν Ἱερεμίας ὁ »τοῦ θεοῦ προφήτης ὁ πολλὰ εὐχόμενος περὶ τοῦ λαοῦ«. ### English translation (Claude) And it appears that the saints who have departed this life before us care for the people, as is written in the Maccabean books, very many years after Jeremiah was taken up: “This is Jeremiah, the prophet of God, who prays much for the people.” ### Extrabiblical texts - 2 Macc 15:14 (2 Maccabees): quotation, high confidence ### Translation notes - The quotation is 2 Macc 15:14. ### Citation (SBL) Origen, Comm. Jo. 13.403 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-403). ## Commentary on John 13.404 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-404 - Source: Preuschen 4:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, the official, asks the Savior to heal his dying son, the people. ### Greek text ὅρα τοίνυν εἰ δυνατὸν ἐκλαμβάνειν ἡμᾶς ὅτι ὁ Ἀβραὰμ βασιλικός τις ὤν, νοσήσαντος αὐτῷ τοῦ υἱοῦ καὶ ἀποθνῄσκειν μέλλοντος, ἀξιοῖ βοηθηθῆναι ὑπὸ τοῦ σωτῆρος ἡμῶν τὸν κάμνοντα γενόμενος πρὸς αὐτὸν καὶ ἐρωτῶν, ἴνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν· ἔμελλεν γὰρ ἀποθνῄσκειν. ### English translation (Claude) See, then, whether we can take it that Abraham, being a royal official, when his son was sick and about to die, asks that the sufferer be helped by our Savior, coming to him and asking him to come down and heal his son; for he was about to die. ### Scripture references - John 4:47: allusion, high confidence ### Translation notes - The allusion is John 4:47. ### Citation (SBL) Origen, Comm. Jo. 13.404 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-404). ## Commentary on John 13.405 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-405 - Source: Preuschen 4:289–290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As John the Baptist awaited a sign to recognize Christ, so the saints of old recognized his coming by signs and wonders. ### Greek text Τὸ δὲ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἴδητε« λεγόμενον πρὸς αὐτὸν τὴν ἀναφορὰν ἔχει ἐπὶ τὸ πλῆθος τῶν υἱῶν αὐτοῦ, τάχα δὲ καὶ ἐπʼ αὐτόν. ὡς γὰρ Ἰωάννης προσδοκῶν τὴν Χριστοῦ ἐπιδη- μίαν περιέμενεν τὸ δοθὲν σημεῖον, ἵνα διʼ αὐτοῦ γνῷ τὸν προφητευόμενον (τὸ δὲ σημεῖον ἦν· »᾿Εφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα »καὶ μένον ἐπʼ αὐτόν, οὑτός ἐστιν ὁ υἱὸς τοῦ θεοῦ«), οὕτως καὶ προκεκοιμημένοι ἅγιοι προσδοκῶντες καὶ τὴν ἐν σώματι τοῦ χριστοῦ ἐπιδημίαν ἀπὸ τῶν σημείων καὶ τῶν τεράτων ἐχαρακτήριζον αὐτὸν διὰ τούτων τῷ ἐλπιζομένῳ πιστεύοντες. ### English translation (Claude) And “Unless you see signs and wonders,” said to him, refers to the multitude of his sons, and perhaps also to himself. For as John, awaiting the coming of Christ, waited for the sign that had been given, so that through it he might know the one prophesied (and the sign was, “He on whom you see the Spirit descending and remaining on him, this is the Son of God”), so too the saints who had fallen asleep before, awaiting Christ's coming in the body, recognized him by the signs and wonders, believing through them in the one they hoped for. ### Scripture references - John 4:48: quotation, high confidence - John 1:33–34: quotation, high confidence ### Translation notes - The quotations are John 4:48 and a free form of John 1:33–34. ### Citation (SBL) Origen, Comm. Jo. 13.405 (Preuschen 4:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-405). ## Commentary on John 13.406 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-406 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The father begs Jesus to come before his son dies, and Christ heals him by a word. ### Greek text τάχιον δὲ παρακαλεῖ τὸν κύριον καταβῆναι πρὸς τὸ νοσοῦν παιδίον ἑαυτοῦ, εὐλαβούμενος μὴ προλάβῃ ὁ θάνατος κρατήσας τὸν κάμνοντα, καὶ ἀπελαύνει γε τὸν πυρετὸν λόγῳ ὁ χριστὸς ἐπαγγειλάμενος τῷ πατρὶ περὶ τῆς ζωῆς τοῦ κινδυνεύοντος διὰ τοῦ »Πορεύου· ὁ υἱός σου ζῇ«. ### English translation (Claude) And he urges the Lord to come down quickly to his sick child, fearing that death might forestall him and seize the sufferer; and Christ drives away the fever by a word, promising the father the life of the one in danger through “Go; your son lives.” ### Scripture references - John 4:49–50: quotation, high confidence ### Translation notes - The allusion and quotation are John 4:49–50. ### Citation (SBL) Origen, Comm. Jo. 13.406 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-406). ## Commentary on John 13.407 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-407 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The official's servants, like Abraham's slaves, stand for humbler believers. ### Greek text ἔχει δὲ οὑτος ὁ βασιλικὸς οὐ μόνον υἱόν, ἀλλὰ καὶ δούλους, ὧν σύμβολον ἦσαν οἱ οἰκογενεῖς καὶ ἀργυρώνητοι τοῦ Ἀβραάμ, εἶδός τι πιστευόντων ταπεινότερον καὶ ὑποβεβηκός. ### English translation (Claude) And this royal official has not only a son but also servants, of whom Abraham's household slaves and those bought with money were a symbol, a humbler and lower kind of believers. ### Scripture references - Gen 17:12–13: allusion, high confidence - John 4:51: allusion, high confidence ### Translation notes - The allusion is Gen 17:12–13. ### Citation (SBL) Origen, Comm. Jo. 13.407 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-407). ## Commentary on John 13.408 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-408 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The servants announce the child's recovery; the seventh hour signifies rest. ### Greek text οὗτοι συνόντες τῷ κάμνοντι παιδίῳ θεωροῦσιν τὴν σωτηρίαν αὐτοῦ καὶ ἀπαντῶσιν τῷ πατρὶ εὐαγγελιζόμενοι τὴν ζωήν τοῦ θεραπευθέντος διὰ τοῦ »῾Ο παῖς σου ζῇ«, † εὐφραίνοντες ὅτι οὐκ ἐφρόνουν πρότερον περὶ τοῦ παιδίου τοῦ δεσπότου ὅτι ἔζη. οὐ μάτην δὲ ὥραν ἑβδόμην ἀφίησιν αὐτὸν ὁ πυρετός· ὁ γὰρ ἀριθμὸς ἀναπαύσεως ἠν. ### English translation (Claude) These, being with the sick child, see his recovery and meet the father, bringing him the good news of the healed boy's life through “Your boy lives,” … rejoicing because they had not before thought that their master's child was living. And not without reason does the fever leave him at the seventh hour; for the number was that of rest. ### Scripture references - John 4:51–52: quotation, high confidence ### Translation notes - The quotation is John 4:51; the allusion is John 4:52. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.408 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-408). ## Commentary on John 13.409 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-409 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The son in Capernaum stands for a people that toiled but was not fruitless; the father's faith becomes complete with his household's. ### Greek text ὁ ἐν Καφαρναοὺμ μέντοι γε υἱός ἐστιν, ὁ νοσῶν καὶ θεραπευόμενος ὁ ἐν τῷ τῆς »Παρακλήσεως ἀγρῷ« γένος τι κεκμηκότων μὲν οὐπάντη δὲ ἔξω καρπῶν γεγενημένων· καὶ τελειοτάτη γνόντι τῷ πατρὶ τὴν τοῦ υἱοῦ σωτηρίαν ἡ πίστις γίνεται πανοικεὶ πιστεύοντι Χριστῷ. ### English translation (Claude) The son in Capernaum, then, who is sick and healed, is the race in the “field of consolation,” a race that has toiled, yet not become wholly without fruits; and faith becomes most perfect for the father who learns of his son's salvation, believing in Christ with his whole household. ### Scripture references - John 4:53: allusion, high confidence ### Translation notes - “Field of consolation” is Origen's etymology of Capernaum. The allusion is John 4:53. The digital text repeats a clause by mistake. ### Citation (SBL) Origen, Comm. Jo. 13.409 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-409). ## Commentary on John 13.410 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-410 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second sign will be examined when its passage is reached. ### Greek text Κατελθὼν δὲ ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν πῶς τοῦτο δεύτερον σημεῖον πεποίηκεν ὁ Ἰησοῦς, κατὰ τὸ δυνατὸν ἐν τοῖς ἑξῆς γενόμενοι κατὰ τὴν λέξιν ἐρευνήσομεν. ### English translation (Claude) How Jesus, having come down from Judea into Galilee, did this second sign, we shall investigate as far as possible when we come to the passage in what follows. ### Scripture references - John 4:54: allusion, high confidence ### Translation notes - The allusion is John 4:54. ### Citation (SBL) Origen, Comm. Jo. 13.410 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-410). ## Commentary on John 13.411 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-411 - Source: Preuschen 4:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another reading: the official may represent one of the ruling powers of this age, and his son the people under it. ### Greek text Εἰ δὲ καὶ δυνάμεώς τινος εἰκών ἐστιν ὁ βασιλικὸς τῶν ἀρχόντων τούτου τοῦ αἰῶνος, καὶ ὁ υἱὸς αὐτοῦ τοῦ ὑπὸ τὴν ἐξουσίαν αὐτοῦ διαφερόντως παρʼ αὐτῷ λαοῦ καί, ἵνʼ οὕτως εἴπω, οἱονεὶ τῆς παρʼ αὐτῷ ἐκλογῆς, ἥ τε ἀσθένεια αὐτοῦ ἡ παρὰ τὴν προαίρεσιν τοῦ ἄρχοντος διάθεσις μοχθηρά, καὶ ἡ Καφαρναοὺμ τοῦ χωρίου τῆς μονῆς τῶν ὑπʼ αὐτὸν εἰκών ἐστιν σκοπητέον. ### English translation (Claude) But we must also consider whether the royal official is the image of a certain power among the rulers of this age; and his son, of the people under his authority who are especially dear to him and, so to speak, of his elect; and his illness, of a wicked disposition contrary to the ruler's choice; and whether Capernaum is the image of the place where those under him dwell. ### Scripture references - 1 Cor 2:6: allusion, high confidence ### Translation notes - The allusion is 1 Cor 2:6. ### Citation (SBL) Origen, Comm. Jo. 13.411 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-411). ## Commentary on John 13.412 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-412 - Source: Preuschen 4:290–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests some angelic rulers, struck by Christ's divinity, turned to him, as humans repent. ### Greek text Οἶμαι γὰρ καὶ τῶν ἀρχόντων τινὰς καταπεπληγότας τὴν δύναμιν αὐτοῦ καὶ τὴν θειότητα προσπεφευγέναι αὐτῷ καὶ ἠξιωκέναι περὶ τῶν ὑπʼ αὐτοῖς οἰκονομουμένων· ἐπεὶ τί δήποτε ἄνθρωποι μὲν μετάνοιαν ἐπεδέχονται καὶ ἐξ ἀπιστίας εἰς πίστιν μεταβάλλουσιν, ἐπὶ δὲ τῶν δυνάμεων τὸ παραπλήσιον λέγειν ὀκνήσομεν; ### English translation (Claude) For I think that some of the rulers too, struck by his power and divinity, took refuge in him and made request concerning those under their management. Why indeed, when human beings admit repentance and change from unbelief to faith, should we hesitate to say something similar of the powers? ### Citation (SBL) Origen, Comm. Jo. 13.412 (Preuschen 4:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-412). ## Commentary on John 13.413 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-413 - Source: Preuschen 4:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why should beings of purer nature be unable to turn to Christ? Origen thinks some rulers changed for the better, so that some cities and nations were more open to him. ### Greek text ἢ λεγέτω τις ἡμῖν τί τὸ αἴτιον τοῦ δύνασθαι μὲν τοὺς ἐνδεδυμένους σαρκὶ καὶ αἵματι μεταβαλόντας κα- ταπεφευγέναι ἐπὶ τὸν θεὸν διὰ Χριστοῦ, τοὺς δὲ καθαρωτέρᾳ τῇ φύσει χρωμένους πάντας ἀνεπιδέκτους εἶναι τῆς εἰς τὸν σωτῆρα πίστεως καὶ τῆς ἐπὶ ταῖς τεραστείοις δυνάμεσιν ὑπʼ αὐτοῦ γινομέ- ναις καταπλήξεως· ἐγὼ δὲ νομίζω καὶ † περὶ τοὺς ἄρχοντάς τι γίνεσθαι μεταβαλόντας ἐπὶ τὸ βέλτιον ἐν τῇ Χριστοῦ ἐπιδημίᾳ, ὥστε τινὰς ὅλας πόλεις ἢ καὶ ἔθνη οἰκειότερον πολλῶν ἐσχηκέναι τὰ πρὸς τὸν χριστόν. ### English translation (Claude) Or let someone tell us what the reason is why those clothed in flesh and blood can change and take refuge in God through Christ, while those of a purer nature are all incapable of faith in the Savior and of amazement at the wondrous powers worked by him. I, for my part, think that … something happened among the rulers too, who changed for the better at Christ's coming, so that some whole cities or even nations have been more closely disposed toward Christ than many others. ### Translation notes - The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.413 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-413). ## Commentary on John 13.414 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-414 - Source: Preuschen 4:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On this reading the rebuke to the official also fits. ### Greek text καὶ οὐδέν γε ἄτοπον κατὰ ταύτην τὴν ἐκδοχὴν ἔσται τὸ λέγεσθαι πρὸς τὸν βασιλικόν· »Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, »οὐ μὴ πιστεύσητε«. ### English translation (Claude) And on this interpretation there will be nothing absurd in its being said to the royal official, “Unless you see signs and wonders, you will not believe.” ### Scripture references - John 4:48: quotation, high confidence ### Translation notes - The quotation is John 4:48. ### Citation (SBL) Origen, Comm. Jo. 13.414 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-414). ## Commentary on John 13.415 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-415 - Source: Preuschen 4:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ need not go down: his effective word “your son lives” is enough. ### Greek text δύναται δὲ περὶ τῆς δυνάμεως τοῦ θεοῦ παρα- καλεῖν ὁ βασιλικὸς γενόμενος πρὸς αὐτόν, ὅπως καταβῇ εἰς τὸ χωρίον τῆς νόσου τοῦ παιδίου καὶ ἰάσηται τὸν νενοσηκότα· ἀλλʼ οὐ πάντως καταβεβηκέναι δεῖ πρὸς τὸν υἱὸν τοὺ βασιλικοῦ πυρέττοντα· ἀρκεῖ γὰρ τὸ »Ὁ υἱός σου ζῇ« πρὸς σωτηρίαν λεγόμενον τοῦ παιδός, δρα- στηρίου ὄντος τοῦ λόγου καὶ ποιητικοῦ ὦν βούλεται ὁ λέγων. ### English translation (Claude) And the royal official, coming to him, can make request of the power of God, that he come down to the place of the child's sickness and heal the one who has fallen ill. But it is not at all necessary for him to have gone down to the royal official's feverish son; for “Your son lives,” spoken for the boy's salvation, suffices, since the Word is effective and brings about whatever the speaker wills. ### Scripture references - John 4:47: allusion, high confidence - John 4:50: quotation, high confidence ### Translation notes - The quotations are John 4:47 and 4:50. ### Citation (SBL) Origen, Comm. Jo. 13.415 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-415). ## Commentary on John 13.416 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-416 - Source: Preuschen 4:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon makes the official the Demiurge, a petty king, and his sick son a person in the lower region near matter, in ignorance and sin. ### Greek text . Ἔοικεν δὲ βασιλικὸν ὁ Ἡρακλέων λέγειν τὸν δημιουργόν, ἐπεὶ καὶ αὐτὸς ἐβαςίλευεν τῶν ὑπʼ αὐτόν· διὰ δὲ τὸ μικρὰν αὐτοῦ καὶ πρόσκαιρον εἶναι τὴν βασι- λείαν, φηςί, βασιλικὸς ὠνομάσθη, οἱονεὶ μικρός τις βασιλεὺς ὑπὸ καθολικοῦ βασιλέως τεταγμένος ἐπὶ μι- κρᾶς βασιλείας· τὸν δὲ ἐν Καφαρναοὺμ υἱὸν αὐτοῦ διη- γεῖται τὸν ἐν τῷ ὑποβεβηκότι μέρει τῆς μεςότητος τῷ πρὸς θάλασσαν, τουτέστιν τῷ συνημμένῳ τῇ ὕλῃ, καὶ λέγει ὅτι ὁ ἴδιος αὐτοῦ ἄνθρωπος ἀσθενῶν, τουτέστιν οὐ κατὰ φύσιν ἔχων, ἐν ἀγνοίᾳ καὶ ἁμαρτήμασιν ἦν. ### English translation (Claude) Heracleon seems to say that the royal official is the Demiurge, since he too reigned over those under him; but because his kingdom is small and temporary, he says, he was named “royal official,” as if a petty king appointed by a universal king over a small kingdom. And he explains his son in Capernaum as the one in the lower part of the Middle, the part toward the sea, that is, the part joined to matter; and he says that his own man, being sick, that is, not in his natural state, was in ignorance and sins. ### Scripture references - John 4:46: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:46. In Valentinian terms the Demiurge is the lesser creator god; the “Middle” (μεσότης) is the region between the spiritual Pleroma and matter. ### Citation (SBL) Origen, Comm. Jo. 13.416 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-416). ## Commentary on John 13.417 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-417 - Source: Preuschen 4:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon took “he was about to die” to disprove the soul's immortality, citing the destruction of soul and body in Gehenna. ### Greek text εἶτα τὸ »Ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν« ἀντὶ τοῦ »ἐκ τῆς ἄνωθεν Ἰουδαίας« * * * οὐκ οἶδα δὲ ὅπως εἰς τὸ »Ἤμελλεν ἀποθνῄσκειν«· κινηθεὶς οἴεται ἀνατρέπεσθαι τὰ δόγματα τῶν ὑποτιθεμένων ἀθάνατον εἶναι τὴν ψυχὴν εἰς τὸ αὐτὸ συμβάλλεσθαι ὑπολαμβάνων καὶ τὸ ψυχὴν καὶ σῶμα ἀπόλλυσθαι ἐν γεέννῃ. ### English translation (Claude) Then “from Judea into Galilee” instead of “from Judea above” … And I do not know how, on “He was about to die,” he was moved to think that the doctrines of those who hold the soul to be immortal are overturned, supposing that “both soul and body are destroyed in Gehenna” contributes to the same point. ### Scripture references - John 4:47: quotation, high confidence - Matt 10:28: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - There is a gap in the text (marked * * *). The quotations are John 4:47 and Matt 10:28. ### Citation (SBL) Origen, Comm. Jo. 13.417 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-417). ## Commentary on John 13.418 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-418 - Source: Preuschen 4:291–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon holds the soul is not immortal by nature but can put on immortality. ### Greek text καὶ οὐκ ἀθά- νατόν γε εἶναι ἡγεῖται τὴν ψυχὴν ὁ Ἡρακλέων, ἀλλʼ ἐπι- τηδείως ἔχουσαν πρὸς σωτηρίαν, αὐτὴν λέγων εἶναι τὸ ἐνδυόμενον ἀφθαρςίαν φθαρτὸν καὶ ἀθαναςίαν θνη- τόν, ὅταν »καταποθῇ ὁ θάνατος αὐτῆς εἰς νεῖκος«. ### English translation (Claude) And Heracleon does not think the soul immortal, but fit for salvation, saying that it is itself the corruptible that puts on incorruption and the mortal that puts on immortality, when “its death is swallowed up in victory.” ### Scripture references - 1 Cor 15:53–54: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - The allusion and quotation are 1 Cor 15:53–54. ### Citation (SBL) Origen, Comm. Jo. 13.418 (Preuschen 4:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-418). ## Commentary on John 13.419 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-419 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the rebuke fits one whose nature is persuaded by works and senses, not words. ### Greek text πρὸς τούτοις καὶ τὸ »Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ »πιστεύσητε« λέγεσθαί φησιν οἰκείως πρὸς τὸ τοιοῦτον πρόσωπον δί ἔργων φύσιν ἔχον καὶ διʼ αἰσθήσεως πεί- θεσθαι καὶ οὐχὶ λόγῳ πιστεύειν. ### English translation (Claude) Besides this, he says that “Unless you see signs and wonders, you will not believe” is said fittingly to such a person, who by nature is persuaded through works and through sense perception and does not believe a word. ### Scripture references - John 4:48: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:48. ### Citation (SBL) Origen, Comm. Jo. 13.419 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-419). ## Commentary on John 13.420 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-420 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: the father begs the Savior to help before the law's death through sin is complete. ### Greek text τὸ δὲ » Κατάβηθι πρὶν »ἀποθανεῖν τὸ παιδίον μου« διὰ τὸ τέλος εἶναι τοῦ νόμου τὸν θάνατον εἰρῆσθαι νομίζει, ἀναιροῦντος δι τῶν ἁμαρτιῶν· πρὶν τελέως οὖν, φηςί, θανατωθῆναι κατὰ τὰς ἁμαρτίας δεῖται ὁ πατὴρ τοῦ μόνου σωτῆρος, ἵνα βοηθήσῃ τῷ υἱῷ, τουτέστιν τῇ τοιᾷδε φύσει. ### English translation (Claude) And “Come down before my child dies” he thinks is said because death is the end of the law, which kills through sins; before he is completely put to death, then, he says, in accordance with his sins, the father begs the only Savior to help his son, that is, such a nature. ### Scripture references - John 4:49: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:49. ### Citation (SBL) Origen, Comm. Jo. 13.420 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-420). ## Commentary on John 13.421 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-421 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon explains “your son lives” as the Savior's healing of sins and giving life through forgiveness. ### Greek text πρὸς σωτῆρι ἐξείληξεν, ἐπεὶ οὐκ εἶπεν· »ζήτω«, οὐδὲ ἐνέγηνεν αὐτὸς παρεσχῆσθαι τὴν ζωήν. λέγει δὲ ὅτι καταβὰς πρὸς τὸν κάμνοντα καὶ ἰαςάμενος αὐτὸν τῆς νόσου, τουτ- έστιν τῶν ἁμαρτιῶν, καὶ διὰ τῆς ἀφέσεως ζωοποιήσας εἶπεν· »Ὁ υἱός σου ζῇ«. ### English translation (Claude) He took … with reference to the Savior, since he did not say “Let him live,” nor did he show that he himself had provided the life. And he says that, having come down to the sufferer and healed him of his disease, that is, of his sins, and having made him alive through forgiveness, he said, “Your son lives.” ### Scripture references - John 4:50: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:50. The opening words are corrupt in the digital text. ### Citation (SBL) Origen, Comm. Jo. 13.421 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-421). ## Commentary on John 13.422 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-422 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: the Demiurge readily believes the Savior can heal at a distance. ### Greek text καὶ ἐπιλέγει πρὸς τὸ »Ἐπίστευσεν« ὁ ἄνθρωπος· ὅτι εὔπιστος καὶ ὁ δημιουργός ἐστιν, ὅτι δύναται ὁ σωτὴρ καὶ μὴ παρὼν θεραπεύειν. ### English translation (Claude) And on “The man believed” he adds that the Demiurge too is easily persuaded that the Savior can heal even when not present. ### Scripture references - John 4:50: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:50. ### Citation (SBL) Origen, Comm. Jo. 13.422 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-422). ## Commentary on John 13.423 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-423 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon makes the servants the Demiurge's angels, who first observe whether people live rightly after the Savior's coming. ### Greek text δούλους δὲ τοῦ βασιλικοῦ ἐξείληφεν τοὺς ἀγγέλους τοῦ δημιουργοῦ, ἀπαγγέλλοντας ἐν τῷ »Ὁ παῖς σου ζῇ«, ὅτι οἰκείως καὶ κατὰ τρόπον ἔχει, πράσσων μηκέτι τὰ ἀνοίκεια· καὶ διὰ τοῦτο νομίζει ἀπαγγέλλειν τῷ βασιλικῷ τοὺς δού- λους τὰ περὶ τῆς τοῦ υἱοῦ σωτηρίας, ἐπεὶ καὶ πρώ- τους οἴεται βλέπειν τὰς πράξεις τῶν ἐν τῷ κόσμῳ ἀν- θρώπων τοὺς ἀγγέλους, εἰ ἐρρωμένως καὶ εἰλικρινῶς πολιτεύοιντο ἀπὸ τῆς τοῦ σωτῆρος ἐπιδημίας. ### English translation (Claude) He took the royal official's servants to be the angels of the Demiurge, who announce in “Your boy lives” that he is in a proper and fitting state, no longer doing what is unfitting; and for this reason he thinks the servants announce to the royal official the news of his son's salvation, since he supposes that the angels are the first to see the actions of human beings in the world, whether they live vigorously and sincerely since the Savior's coming. ### Scripture references - John 4:51: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:51. ### Citation (SBL) Origen, Comm. Jo. 13.423 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-423). ## Commentary on John 13.424 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-424 - Source: Preuschen 4:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the seventh hour marks the nature of the healed, and the believing household is the angels and people closest to the Demiurge. ### Greek text ἔτι πρὸς τὴν ἑβδόμην ὥραν λέγει ὅτι διὰ τῆς ὥρας χαρακτηρί- ζεται ἡ φύσις τοῦ ἰαθέντος. ἐπὶ πᾶσιν τὸ »Ἐπίστευσεν »αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη« διηγήσατο ἐπὶ τῆς ἀγγε- λικῆς εἰρῆσθαι τάξεως καὶ ἀνθρώπων τῶν οἰκειο- τέρων αὐτῷ. ### English translation (Claude) Further, on the seventh hour he says that the nature of the one healed is characterized by the hour. Finally he explained “He himself believed, and his whole household” as said of the angelic order and of the people more closely related to him. ### Scripture references - John 4:52–53: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 4:52–53. ### Citation (SBL) Origen, Comm. Jo. 13.424 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-424). ## Commentary on John 13.425 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-425 - Source: Preuschen 4:292–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon questions whether the angels who went to the daughters of men will be saved, and sees the Demiurge's people's ruin in Matt 8:12. ### Greek text ζητεῖσθαι δέ φησι περί τινων ἀγγέλων εἰ σωθήσονται, τῶν κατελθόντων ἐπὶ τὰς τῶν ἀνθρώπων θυγατέρας. καὶ τῶν ἀνθρώπων δὲ τοῦ δημιουργοῦ τὴν ἀπώλειαν δηλοῦσθαι νομίζει ἐν τῷ »Οἱ υἱοὶ τῆς βασι- »λείας ἐξελεύσονται εἰς τὸ σκότος τὸ ἐξώτερον«. ### English translation (Claude) And he says it is a question whether certain angels will be saved, those who came down to the daughters of men. And he thinks the destruction of the Demiurge's people is shown in “The sons of the kingdom will go out into the outer darkness.” ### Scripture references - Gen 6:2: allusion, high confidence - Matt 8:12: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon; the allusion is Gen 6:2, the quotation Matt 8:12. ### Citation (SBL) Origen, Comm. Jo. 13.425 (Preuschen 4:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-425). ## Commentary on John 13.426 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-426 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon applies Isaiah's words about rebellious sons and a thorny vineyard to the Demiurge's people. ### Greek text καὶ περὶ τούτων τὸν Ἡσαΐαν προφητεύειν τὸ »Υἱοὺς ἐγέν- »νησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν«, οὕστινας υἱοὺς ἀλλοτρίους, καὶ σπέρμα πονηρὸν καὶ ἄνομον καλεῖ, καὶ ἀμπελῶνα ἀκάνθας ποιήσαντα. ### English translation (Claude) And he says that Isaiah prophesied about them, “I begot sons and raised them up, but they rejected me,” whom he calls alien sons, and an evil and lawless seed, and a vineyard that produced thorns. ### Scripture references - Isa 1:2: quotation, high confidence - Isa 1:4: allusion, high confidence - Isa 5:2–4: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon; the quotations and allusions are Isa 1:2, Isa 1:4, and Isa 5:2–4. ### Citation (SBL) Origen, Comm. Jo. 13.426 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-426). ## Commentary on John 13.427 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-427 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen calls Heracleon's views bold and impious, and says he denies the soul's immortality by ignoring the many senses of “death.” ### Greek text Καὶ ταῦτα μὲν τὰ Ἡρακλέωνος, ἅπερ τολμηρότερον καὶ ἀσεβέστερον εἰρημένα ἐχρῆν μετὰ πολλῆς κατασκευῆς ἀποδεδεῖχθαι. εἴπερ ἦν ἀληθῆ. οὐκ οἶδε δὲ πῶς καὶ περὶ ἀθανασίας ψυχῆς ἀπιστεῖ, μὴ ἐκλαβὼν πόσα σημαίνεται ἐκ τῆς »θάνατος« φωνῆς. ### English translation (Claude) These, then, are Heracleon's views, which, being stated rather boldly and impiously, should have been proved with much argument, if they were true. And I do not know how he also disbelieves in the immortality of the soul, not having grasped how many meanings the word “death” has. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.427 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-427). ## Commentary on John 13.428 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-428 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He should have examined whether the soul is mortal in every sense of death. ### Greek text καθορῶντα γὰρ ἔδει τὸ σημαινόμενον μετʼ ἐπισκέψεως καὶ ἀκριβείας ἰδεῖν εἰ κατὰ πάντα τὰ σημαινόμενα θνητή ἐστιν. ### English translation (Claude) For, discerning the meaning, he ought to have seen with consideration and precision whether the soul is mortal in all the senses. ### Citation (SBL) Origen, Comm. Jo. 13.428 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-428). ## Commentary on John 13.429 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-429 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is mortal in that it can die by sin, but not in the sense of annihilation; putting on incorruption is not the same as changing into it. ### Greek text εἰ μὲν γὰρ ὅτι δεκτικὴ ἁμαρτίας, ψυχὴ δὲ ἡ ἁμαρτάνουσα αὐτὴ ἀποθανεῖται, καὶ ἡμεῖς ἐροῦμεν αὐτὴν θνητήν· εἰ δὲ τὴν παντελῆ διάλυσιν καὶ ἐξαφανισμὸν αὐτῆς θάνατον νομίζει, ἡμεῖς οὐ προσησόμεθα οὐδὲ μέχρι ἐπινοίας ἰδεῖν δυνάμενοι οὐσίαν θνητὴν μεταβάλλουσαν εἰς ἀθάνατον, καὶ φύσιν φθαρτὴν ἐπὶ τὸ ἄφθαρτον· ὅμοιον γὰρ τοῦτο τῷ λέγειν μεταβάλλειν τι ἀπὸ σώματος εἰς ἀσώματον· ὡς ὑποκειμένου τινὸς κοινοῦ τῆς τῶν σωμάτων καὶ ἀσωμάτων φύσεως, ὅπερ μένει, ὥσπερ μένειν φασὶ τὸ ὑλικὸν οἱ περὶ ταῦτα δεινοὶ τῶν ποιοτήτων μεταβαλλουσῶν εἰς ἀφθαρσίαν. οὐ ταὐτὸν δέ ἐστιν τὸ τὴν φθαρτὴν φύσιν ἐνδύεσθαι ἀφθαρσίαν, καὶ τὸ τὴν φθαρτὴν φύσιν μεταβάλλειν εἰς ἀφθαρσίαν. ### English translation (Claude) For if he means that it is capable of sin, and “the soul that sins, it shall die,” we too shall say that it is mortal; but if he regards death as its complete dissolution and annihilation, we shall not accept it, being unable even in thought to see a mortal substance changing into an immortal one, or a corruptible nature into the incorruptible. For this is like saying that something changes from body to bodiless, as though there were some common substrate of the nature of bodies and of bodiless things, which remains, as those skilled in these matters say that the material substrate remains while the qualities change into incorruption. But it is not the same for the corruptible nature to put on incorruption and for the corruptible nature to change into incorruption. ### Scripture references - Ezek 18:4: quotation, high confidence - 1 Cor 15:53: allusion, high confidence ### Translation notes - The quotation is Ezek 18:4; the allusion is 1 Cor 15:53. οὐσία is rendered “substance.” ### Citation (SBL) Origen, Comm. Jo. 13.429 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-429). ## Commentary on John 13.430 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-430 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the mortal puts on immortality rather than changing into it. ### Greek text τὰ δʼ αὐτὰ καὶ περὶ τῆς θνητῆς λεκτέον, οὐ μεταβαλλούσης μὲν εἰς ἀθανασίαν, ἐνδυομένης δὲ αὐτήν. ### English translation (Claude) The same must be said of the mortal too: it does not change into immortality, but puts it on. ### Scripture references - 1 Cor 15:53: allusion, high confidence ### Translation notes - The allusion is 1 Cor 15:53. ### Citation (SBL) Origen, Comm. Jo. 13.430 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-430). ## Commentary on John 13.431 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-431 - Source: Preuschen 4:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If only “psychics” need wonders to believe, then Paul, converted by a vision, must be psychic on Heracleon's terms. ### Greek text ἔτι ἐπείπερ τὴν ψυχικὴν φύσιν ᾠήθη διʼ ἔργων καὶ αἰσθήσεως πείθεσθαι οὐχὶ δὲ λόγων, πευσόμεθα αὐτοῦ περὶ Παύλου ποίας φύσεως ἦν. εἰ μὲν γὰρ πνευματικῆς, πῶς διὰ τῆς τεραστίου ἐπιφανείας πεπίστευκεν; εἰ δʼ οὐκ ἄλλως ἐδύνατο πιστεύειν ἢ διὰ τῆς τεραστίου ἐπιφανείας, ἀκολουθεῖ κατʼ αὐτοὺς καὶ αὐτὸν εἶναι ψυχικόν. ### English translation (Claude) Further, since he thought the psychic nature is persuaded through works and sense perception and not through words, we shall ask him of what nature Paul was. For if spiritual, how did he believe through the wondrous appearance? But if he could not believe otherwise than through the wondrous appearance, it follows on their view that he too was psychic. ### Scripture references - Acts 9:3–6: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusion is Acts 9:3–6. ### Citation (SBL) Origen, Comm. Jo. 13.431 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-431). ## Commentary on John 13.432 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-432 - Source: Preuschen 4:293–294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is impious to say angels see before the Creator, whom Scripture shows to see all hidden things and to know hearts. ### Greek text πῶς δὲ οὐκ ἀσεβὲς τὸ πρὸ τοῦ δημιουργοῦ τοὺς ἀγγέλους αὐτοῦ θεωρεῖν τὸ ἐρρωμένον καὶ τὸ εἰλικρινὲς τῆς πολιτείας τῶν ὑπὸ τῆς δυνάμεως τοῦ σωτῆρος βελτιωθέντων καὶ παρὰ τὸ ἐναργὲς τοῦ περὶ τοῦ δημιουργοῦ λόγου, ἔτι δὲ καὶ παρὰ τὴν γραφὴν τὴν λέγουσαν· »Εἰ κρυβήσεται ἄνθρωπος ἐν κρυφαίοις, κἀγὼ οὐκ ὄψομαι αὐτόν;« καὶ »Κύριος ἐτάζων νεφροὺς καὶ καρδίας« καὶ »Κύριος γινώσκει »τοὺς διαλογισμοὺς τῶν ἀνθρώπων κἂν ὦσιν μάταιοι;« ### English translation (Claude) And how is it not impious that the Demiurge's angels should see, before the Demiurge himself, the vigor and sincerity of the way of life of those improved by the Savior's power, against the clear account concerning the Demiurge, and further against Scripture, which says, “If a man hides in secret places, shall I not see him?” and “The Lord who tests hearts and kidneys,” and “The Lord knows the reasonings of men, that they are vain”? ### Scripture references - Jer 23:24: quotation, high confidence - Ps 7:9 (7:10 LXX): quotation, high confidence - Ps 94:11 (93:11 LXX): quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are Jer 23:24, Ps 7:9 (7:10 LXX), and Ps 94:11 (93:11 LXX). The digital text repeats “Lord” in place of “knows.” ### Citation (SBL) Origen, Comm. Jo. 13.432 (Preuschen 4:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-432). ## Commentary on John 13.433 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-433 - Source: Preuschen 4:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen objects that God knows all beforehand, that the seventh hour marks the healing, not the nature, and that Heracleon's talk of corruption implies a fourth nature. ### Greek text πῶς δὲ σώσει καὶ τὸ »῾Ο εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν;« τί δὲ μᾶλλον ἡ φύσις χαρακτηρίζεται τοῦ ἰαθέντος ἀπὸ τοῦ ἀριθμοῦ τῆς ὥρας, ἢ ἡ φύσις τῆς ἰάσεως γινομένης τῷ οἰκείῳ τῇ ἀναπαύσει ἀριθμῷ; τὸ δὲ διαφθορὰς εἶναι ψυχικῶν, ἐπὶ τέλει ὧν ἐξεθέμεθα ὑπʼ αὐτοῦ εἰρημένων ἀναγεγραμμένον, ὁμωνυμίᾳ χρωμένου ἐστὶν καὶ ἑτέραν φύσιν εἰσάγοντος τετάρτην, ὅπερ οὐ βούλεται. Τοῦτο δὲ Πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ᾿Ιησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. ### English translation (Claude) And how will he preserve “He who knows all things before they come to be”? And why is the nature of the one healed characterized by the number of the hour rather than the nature of the healing, which takes place at the number proper to rest? And the statement that there are corruptions of psychics, recorded at the end of the sayings of his that we set out, is that of one who uses a word equivocally and introduces a fourth nature, which he does not intend. “This again is the second sign that Jesus did, having come from Judea into Galilee.” ### Scripture references - John 4:54: quotation, high confidence ### Extrabiblical texts - Sus 42 (Susanna): quotation, high confidence - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation “He who knows all things before they come to be” is Sus 42; the closing lemma is John 4:54. Valentinians taught three natures (spiritual, psychic, material). ### Citation (SBL) Origen, Comm. Jo. 13.433 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-433). ## Commentary on John 13.434 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-434 - Source: Preuschen 4:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 4:54 can be read two ways. ### Greek text Τὸ ῥητὸν ἀμφίβολόν ἐστιν· σημαίνει γὰρ τὸ μέν τι τοιοῦτον· έν τῇ ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἐπιδημίᾳ ὁ ᾿Ιησοῦς δύο σημεῖα πεποίηκεν, ὡν τὸ περὶ τὸν υἱὸν τοῦ βασιλικοῦ δεύτερόν ἐστιν· τὸ δέ τι τοιοῦτον· δύο σημείων ὄντων, ἃ ἐποίησεν ἐν τῇ Γαλιλαίᾳ ὁ Ἰησοῦς, τὸ δεύτερον πεποίηκεν ἐλθὼν ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. ### English translation (Claude) The text is ambiguous. For it means either something like this: in his visit from Judea to Galilee Jesus did two signs, of which the one concerning the royal official's son is the second; or something like this: of the two signs that Jesus did in Galilee, he did the second having come from Judea into Galilee. ### Scripture references - John 4:54: allusion, high confidence ### Translation notes - The allusion is John 4:54. ### Citation (SBL) Origen, Comm. Jo. 13.434 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-434). ## Commentary on John 13.435 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-435 - Source: Preuschen 4:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second reading is correct: the first sign, at Cana, did not follow a journey from Judea. ### Greek text καὶ τοῦτό γέ ἐστιν τὸ δεκτὸν καὶ ἀληθές· οὐ γὰρ τὸ πρότερον ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἐλθὼν πεποίηκεν (τὸ δὲ πρότερόν ἐστιν τὸ περὶ τὴν μεταβολὴν τοῦ ὕδατος εἰς οἶνον), ὅπερ γέγονεν τῇ ἐπαύριον τοῦ ᾿Ανδρέαν τὸν ἀδελφὸν Σίμωνος Πέτρου, πυθόμενον ποῦ μένει, περὶ δεκάτην ὥραν τῆς ἡμέρας μεμενηκέναι παρὰ τῷ κυρίῳ· γέγραπται γάρ· »Τῇ ἐπαύ»ριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον‘. ### English translation (Claude) And this is the acceptable and true one. For he did not do the first sign having come from Judea into Galilee (the first is the one concerning the changing of the water into wine), which happened on the day after Andrew, the brother of Simon Peter, having asked where he was staying, stayed with the Lord about the tenth hour of the day; for it is written: “The next day he wanted to go out into Galilee, and he finds Philip.” ### Scripture references - John 1:38–40: allusion, high confidence - John 1:43: quotation, high confidence - John 2:1–11: allusion, high confidence ### Translation notes - The allusions are John 1:38–40 and 2:1–11; the quotation is John 1:43. ### Citation (SBL) Origen, Comm. Jo. 13.435 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-435). ## Commentary on John 13.436 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-436 - Source: Preuschen 4:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks why the evangelist notes that the second sign came after the journey from Judea. ### Greek text ὅρα δὲ τὴν οἰκονομίαν εἰ δυνάμεθα νοῆσαι τὸ καὶ ἐπισεσημειῶσθαι τὸν εὐαγγελιστὴν περὶ τοῦ δεύτερον τοῦτο τὸ σημεῖον γεγονέναι, κατελθόντος ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν τοῦ κυρίου. ### English translation (Claude) But see whether we can understand the purpose in the evangelist's also noting that this second sign took place when the Lord had come down from Judea into Galilee. ### Scripture references - John 4:54: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.436 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-436). ## Commentary on John 13.437 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-437 - Source: Preuschen 4:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two visits to Cana symbolize Christ's two comings to the earth, “Cana” meaning his possession. ### Greek text ἐλέγομεν δὲ έν τοῖς ἀνωτέρω δύνασθαι τὰς δύο εἰς τὴν Κανᾶ τοῦ σωτῆρος ἡμῶν ἐπιδημίας εἰς σύμβολον λαμβάνεσθαι τῶν δύο αὐτοῦ εἰς τὴν γῆν ἐπιδημιῶν, ἥτις παρὰ τὸ < αὐτοῦ γεγονέναι εἰληφότος πᾶσαν ἐξουσίαν ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς Κανᾶ ὠνομάσθη. ### English translation (Claude) We said above that our Savior's two visits to Cana can be taken as a symbol of his two comings to the earth, which was named Cana because he had received all authority as in heaven so on earth. ### Scripture references - Matt 28:18: allusion, high confidence ### Translation notes - The allusion is Matt 28:18. Origen elsewhere interprets Cana as “possession” (κτῆσις); the text is damaged here. ### Citation (SBL) Origen, Comm. Jo. 13.437 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-437). ## Commentary on John 13.438 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-438 - Source: Preuschen 4:294–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his first coming Christ gladdens the baptized; through him Scripture, once water, has become wine. ### Greek text τῇ μὲν οὐν προτέρᾳ ἐπιδημίᾳ μετὰ τὸ λουτρὸν ἡμᾶς εὐφραίνει συνδιαιτωμένους αὐτῷ, καὶ διδοὺς τοῦ ἐκ τῆς δυνάμεως αὐτοῦ οἴνου πιεῖν, ὕδατος μὲν τυγχάνοντος ὅτε ἠντλεῖτο πρότερον, οἴνου δὲ γενομένου ὅτε αὐτὸν μετεΠοίησεν Ἰησοῦς. καὶ γὰρ ἀληθῶς πρὸ μὲν Ἰησοῦ ἡ γραφὴ ὕδωρ ἦν, ἀπὸ δὲ τοῦ Ἰησοῦ οἶνος ἡμῖν γεγένηται. ### English translation (Claude) In the first coming, then, after the washing, he gladdens us who live with him, giving us to drink of the wine that comes from his power, which was water when it was first drawn, but became wine when Jesus transformed it. And truly, before Jesus Scripture was water, but from Jesus it has become wine for us. ### Scripture references - John 2:7–9: allusion, high confidence ### Translation notes - The allusion is John 2:7–9. “The washing” refers to baptism. ### Citation (SBL) Origen, Comm. Jo. 13.438 (Preuschen 4:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-438). ## Commentary on John 13.439 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-439 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his second coming, at the judgment, Christ will fully heal the official's son. ### Greek text τῇ δὲ δευτέρᾳ ἐπιδημίᾳ ἀπολύει τοῦ πυρετοῦ κατὰ τὸν καιρὸν τῆς κρίσεως, ἣν ἐπιστεύθη κρίνειν ἀπὸ τοῦ θεοῦ, ἀπολύων τοῦ πυρετοῦ καὶ ἰώμενος παντελῶς τὸν τοῦ βασιλικοῦ υἱόν, εἴτε ᾿Αβραὰμ εἴτε ἄρχοντός τινος ὀνομαζομένου βασιλικοῦ. ### English translation (Claude) But in the second coming he frees from the fever at the time of the judgment, which he was entrusted by God to exercise, freeing from the fever and completely healing the son of the royal official, whether Abraham or some ruler called a royal official. ### Scripture references - John 5:22: allusion, medium confidence ### Translation notes - The allusion is John 5:22. ### Citation (SBL) Origen, Comm. Jo. 13.439 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-439). ## Commentary on John 13.440 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-440 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twofold coming can also be applied to each soul that belongs to Christ. ### Greek text καὶ ταῦτα μὲν ὡς πρός τινα διήγησιν παραξύουσαν τὰς προτέρας. ἐπεὶ δὲ μεμνῆσθαι ἡμᾶς ἐαυτῶν δεῖ, λεκτέον ὅτι δυνατὸν πάσῃ τῇ κτήσει αὐτοῦ τὴν διττὴν ταύτην νοεῖσθαι ἐπιδημίαν. ### English translation (Claude) So much for an explanation that just grazes the former ones. But since we must remember ourselves, we must say that this twofold coming can be understood in the case of all his possession. ### Citation (SBL) Origen, Comm. Jo. 13.440 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-440). ## Commentary on John 13.441 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-441 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first coming gladdens those who receive him; the second heals those who refused his wine at first. ### Greek text ἐπιστήσεις δὲ εἰ προηγουμένην μὲν κατὰ τοῦτο τὴν πρώτην λεκτέον ἑπομένην δὲ τὴν δευτέραν, ὥστε τῇ μὲν προηγουμένῃ εὐφραίνεσθαι τοὺς παραδεξαμένους αὐτόν, τῇ δὲ δευτέρᾳ πάσης νόσου ἀπολύεσθαι καὶ τῶν πεπυρωμένων τοῦ ἐχθροῦ βελῶν τοὺς μὴ βουληθέντας πρότερον τοῦ οἴνου αὐτοῦ πιεῖν. ### English translation (Claude) And you will consider whether in this respect the first should be called the leading coming and the second the following one, so that by the leading one those who received him are gladdened, while by the second those who were not willing earlier to drink his wine are freed from every sickness and from the flaming darts of the enemy. ### Scripture references - Eph 6:16: allusion, high confidence ### Translation notes - The allusion is Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 13.441 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-441). ## Commentary on John 13.442 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-442 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the first sign all were together; at the second the sick son was far from Jesus. ### Greek text καὶ τὰ μὲν τῆς πρώτης δυνάμεως ἀμέριστά ἐστιν· ἐν Κανᾷ γὰρ ὁ ποιῶν τὸ ὕδωρ οἶνον ἦν καὶ οἱ πίνοντες· τὰ δὲ τῆς δευτέρας οἱονεὶ ἔχει τινὰ μερισμόν· ὁ γὰρ τοῦ βασιλικοῦ υἱὸς νοσῶν οὐκ ἦν ὅπου Ἰησοῦς· ### English translation (Claude) And the deeds of the first power are undivided, for the one who made the water wine and those who drank were in Cana; but those of the second have, as it were, a certain division, for the royal official's sick son was not where Jesus was. ### Scripture references - John 2:1–11: allusion, high confidence - John 4:46: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 13.442 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-442). ## Commentary on John 13.443 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-443 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healing word was spoken in Cana but took effect in Capernaum. ### Greek text οὐ γὰρ ἦν ἐν Κανᾷ ἀλλʼ ἐν Καφαρναούμ. καὶ ὁ μὲν τῆς δυνάμεως λόγος ἀπὸ τῆς Κανᾶ ἐξέρχεται· τὸ γὰρ »῾Ο υἱός σου ζῇ« ἐν Κανᾷ εἴρηται· τὸ δὲ τοῦ λόγου ἔργον ἐν Καφαρναοὺμ γίνεται· ἐκεῖ γὰρ νοσῶν ὁ τοῦ βασιλικοῦ υἱὸς λόγῳ ἐθεραπεύθη τοῦ Ἰησοῦ κατὰ τὴν ἑβδόμην ὥραν. ### English translation (Claude) For he was not in Cana but in Capernaum. And the word of power goes out from Cana, for “Your son lives” was said in Cana; but the word's work is done in Capernaum, for there the royal official's sick son was healed by the word of Jesus at the seventh hour. ### Scripture references - John 4:50: quotation, high confidence - John 4:52: allusion, high confidence ### Translation notes - The quotation is John 4:50; the allusion is John 4:52. ### Citation (SBL) Origen, Comm. Jo. 13.443 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-443). ## Commentary on John 13.444 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-444 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The centurion's servant was likewise healed at a distance by a word. ### Greek text τοῦτον δὲ λόγῳ εὑρίσκομεν θεραπευθέντα ἀπὸ μὴ παρεῖναι νομιζομένου αὐτῷ τοῦ Ἰησοῦ, καὶ τὸν τοῦ ἑκατοντάρχου δοῦλον· καὶ γὰρ ἀπʼ ἐκείνου εἰς τὴν οἰκίαν τοῦ ἑκατοντάρχου οὐ γίνεται ὁ κύριος εἰπόντος· »Κύριε, οὐκ εἰμὶ ἱκανὸς ἴνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται«· διό φησι πρὸς αὐτόν· »Ὕπαγε, καὶ ὡς ἐπίστευσας γενηθήτω σοι«. ### English translation (Claude) And we find that the centurion's servant too was healed by a word from Jesus, who was thought not to be present with him; for from there the Lord does not go into the centurion's house, since the centurion said, “Lord, I am not worthy that you should come under my roof; but only speak a word, and he will be healed”; wherefore he says to him, “Go, and as you have believed, let it be done for you.” ### Scripture references - Matt 8:8: quotation, high confidence - Matt 8:13: quotation, high confidence ### Translation notes - The quotations are Matt 8:8 and 8:13. ### Citation (SBL) Origen, Comm. Jo. 13.444 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-444). ## Commentary on John 13.445 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-445 - Source: Preuschen 4:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All three healings, the centurion's boy, the official's son, and Peter's mother-in-law, took place at Capernaum. ### Greek text Τετηρήκαμεν δὲ καὶ ὅτι ἐν Καφαρναοὺμ ἀμφότεροι ἠσαν νοσοῦντες, ὅ τε τοῦ ἑκατοντάρχου παῖς καὶ ὁ τοῦ βασιλικοῦ υἱός. καὶ ἡ πενθερὰ δὲ Πέτρου βεβλημένη ἐπύρεσσεν ἐν Καφαρναούμ, ἡς ἁψάμενος τῆς χειρὸς ἰάσατο τὴν βεβλημένην, ὡς ἐγερθεῖσαν διακονεῖν αὐτῶ̣. ### English translation (Claude) We have observed also that both the sick were in Capernaum, the centurion's boy and the royal official's son. And Peter's mother-in-law, lying sick, had a fever in Capernaum; he touched her hand and healed her who lay sick, so that she rose and served him. ### Scripture references - Matt 8:5: allusion, high confidence - Matt 8:14–15: allusion, high confidence ### Translation notes - The allusion is Matt 8:14–15. ### Citation (SBL) Origen, Comm. Jo. 13.445 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-445). ## Commentary on John 13.446 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-446 - Source: Preuschen 4:295–296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some were healed by day and others at evening; the latter, more gravely afflicted, are healed later. ### Greek text καὶ οὗτοι μὲν ἡμέρας ἐθεραπεύθησαν ἐν Καφαρναούμ· ὁ μὲν τοῦ βασιλικοῦ υἱὸς ὥραν ἑβδόμην, ὁ δὲ τοῦ ἑκατοντάρχου παῖς καὶ ἡ τοῦ Πέτρου πενθερὰ πρὸ τῆς ὀψίας. »᾿Οψίας δὲ γενομένης »(κατὰ τὸν Ματθαῖον, ἐν Καφαρναούμ) προσήνεγκαν αὐτῷ δαιμονζο- »μένους πολλοὺς καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας »κακῶς ἔχοντας ἐθεράπευσεν«. βράδιον οὖν τινες ὑπὸ Ἰησοῦ θερα- πεύονται καὶ ἕτεροι τάχιον· οἱ γὰρ ὀψίας βράδιον, ὡς ἐλάττονες ὄντες δαιμονῶσιν γὰρ καὶ ἔχουσιν κακῶς) τῶν ἡμέρας τεθεραπευμένων. ### English translation (Claude) And these were healed by day in Capernaum: the royal official's son at the seventh hour, and the centurion's boy and Peter's mother-in-law before evening. “When evening came (according to Matthew, in Capernaum) they brought to him many who were possessed by demons, and he cast out the spirits with a word and healed all who were sick.” Some, then, are healed by Jesus more slowly and others more quickly; for those at evening are healed more slowly, as being lesser (for they are demon-possessed and sick) than those healed by day. ### Scripture references - Matt 8:16: quotation, high confidence ### Translation notes - The quotation is Matt 8:16, with Origen's parenthesis. ### Citation (SBL) Origen, Comm. Jo. 13.446 (Preuschen 4:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-446). ## Commentary on John 13.447 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-447 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests collecting the places of healings and other signs, such as Jesus' knowledge of the Samaritan woman's life. ### Greek text φιλοτιμητέον δὲ συναγαγεῖν τοὺς τόπους ἔνθα εὑρέθησαν οἱ δεόμενοι θεραπείας, καὶ σημειωτέον ἐν ποίοις τόποις ἄλλα γέγονεν σημεῖα, κοὶ οὐ τὰ περὶ τοὺς κάμνοντας· οἷον ἐν τῇ Σαμαρείᾳ σημεῖον ἠν τὸ »Πέντε ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ« ἐφʼ ᾡ καὶ καταπλαγεῖσα ἡ γυνή φησιν· »Θεωρῶ ὅτι προφήτης εἶ »σύ«· τοῖς τε πολίταις λέγει· »Δεῦτε ἴδετε ἄνθρωπον, ὃς εἶπέν μοι »πάντα ὅσα ἐποίησα· μήτι οὗτός έστιν ὁ χριστός;« ### English translation (Claude) We should take pains to collect the places where those needing healing were found, and note in what places other signs occurred, not those concerning the sick; for example, in Samaria the sign was “You have had five husbands, and the one you now have is not your husband,” at which the woman, astonished, says, “I see that you are a prophet,” and tells her fellow citizens, “Come, see a man who told me everything I did; can this be the Christ?” ### Scripture references - John 4:18–19: quotation, high confidence - John 4:29: quotation, high confidence ### Translation notes - The quotations are John 4:18, 4:19, and 4:29. ### Citation (SBL) Origen, Comm. Jo. 13.447 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-447). ## Commentary on John 13.448 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-448 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Careful study of where and why Jesus spoke brings the fruit promised in the Psalm. ### Greek text παρατηρητέον δὲ καὶ τοὺς λόγους αὐτοῦ, ποῦ καὶ διὰ τί καὶ ἐπὶ τώι πεπραγμένοις λέγονται· ὑπὸ γὰρ μόνων τῶν τοιούτων παρατηρήσεων καὶ ἐξετάσεων † τὰς βασάνους εὑρήσει κατὰ βραχὺ τοὺς καρΠοὺς τῶν πόνων, τὴν έν ψαλμοῖς εὐλογίαν λέγουσαν· Τοὺς καρποὺς τῶν πόνων σου φαγεσαι«. ### English translation (Claude) And his words too should be observed: where, why, and on what occasions they are spoken. For only through such observations and examinations … will one find, little by little, the fruits of one's labors, the blessing in the Psalms that says: “You shall eat the fruits of your labors.” ### Scripture references - Ps 128:2 (127:2 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 128:2 (127:2 LXX). The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.448 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-448). ## Commentary on John 13.449 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-449 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture never names “wonders” alone, but often names “signs” alone. ### Greek text Ἔτι πρὸς τὸ Τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν »ὁ ᾿Ιησοῦς« καὶ τοῦτο λεκτέον, ὅτι οὐδαμοῦ μὲν ὠνομάσθη μόνα τὰ τέρατα· εἴ που γὰρ λέγεται, μετὰ τῶν σημείων ἀναγέγραπται, ὥσπερ ἐν τῷ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε«· πολλαχοῦ δὲ τὰ σημεῖα χωρὶς τῶν τεράτων † ἴδητε, ὃν τρόπον καὶ νῦν. ### English translation (Claude) Further, on “This again is the second sign that Jesus did” this too must be said: that nowhere are wonders named alone; for wherever they are mentioned, they are recorded together with signs, as in “Unless you see signs and wonders, you will not believe”; but in many places signs are mentioned without wonders, as here. ### Scripture references - John 4:54: quotation, high confidence - John 4:48: quotation, high confidence ### Translation notes - The quotations are John 4:54 and 4:48. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 13.449 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-449). ## Commentary on John 13.450 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-450 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wonders are extraordinary deeds; signs are things that point beyond themselves, even when ordinary. ### Greek text καὶ ζητητέον γε, εἰ ἔχει τινὰ διαφορὰν πρὸς ἄλληλα τὰ τέρατα καὶ τὰ σημεῖα. οἶμαι δὲ τὰς μὲν παραδόξους καὶ τεραστίους δυνάμεις κατʼ αὐτὸ τὸ παράδοξον καὶ ἐκβεβηκὸς τὴν συνήθειαν θαυμάσιόν τε καὶ ὑπὲρ ἄνθρωπον γινόμενον »τέρατα« ὀνομάζεσθαι· τὰ δὲ δηλωτικά τινων ἑτέρων παρὰ τὰ γινόμενα »σημεῖα« λέγεσθαι· διόπερ καὶ ἐπὶ τῶν μὴ παραδόξων τὸ ὄνομα τοῦ σημείου εὑρίσκομεν. ### English translation (Claude) And we must ask whether wonders and signs differ from one another. I think that extraordinary and wondrous powers are called “wonders” by reason of the extraordinary itself, which goes beyond custom and is marvellous and happens beyond human power; while things that indicate something else besides what happens are called “signs”; for this reason we find the name “sign” used even of things that are not extraordinary. ### Citation (SBL) Origen, Comm. Jo. 13.450 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-450). ## Commentary on John 13.451 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-451 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision is called a sign, though not a wonder. ### Greek text ἤγουν [περὶ] τὸ σημεῖον λέγεται ὑπὸ τοῦ θεοῦ ἐν τούτοις »Περιτμηθήσεται »ὑμῶν πᾶν ἀρσενικόν. καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυ- »στίας ὑμῶν, καὶ ἔσται έν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ »ὑμῶν«. ### English translation (Claude) For instance, “sign” is used by God in these words: “Every male among you shall be circumcised, and you shall be circumcised in the flesh of your foreskin, and it shall be a sign of the covenant between me and you.” ### Scripture references - Gen 17:10–11: quotation, high confidence ### Translation notes - The quotation is Gen 17:10–11. ### Citation (SBL) Origen, Comm. Jo. 13.451 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-451). ## Commentary on John 13.452 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-452 - Source: Preuschen 4:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every wonder in Scripture is also a sign pointing beyond itself. ### Greek text οὐδαμοῦ δὲ μόνα τὰ τέρατα ὠνομάσθη, ἐπείπερ οὐκ ἔστιν τι παράδοξον γενόμενον ἐν τῇ γραφῇ, ὃ μή ἐστι σημεῖον καὶ σύμβολον ἑτέρου παρὰ τὸ αἰσθητῶς γεγενημένον· ὡς εἴπερ ἦν τεράστιόν τι γινόμενον οὐ συμβολικὸν ἑτέρου, ἐγέγραπτο ἂν αὐτὸ τὸ τέρας Πεποιηκέναι τὸν ᾿Ιησοῦν, ἢ φέρʼ εἰπεῖν Μωσέα ἢ τινὰ τῶν ἁγίων. ### English translation (Claude) And wonders are nowhere named alone, since there is nothing extraordinary that happened in Scripture which is not a sign and symbol of something else besides what happened perceptibly; so that if there had been something wondrous that happened which was not symbolic of something else, it would have been written that Jesus, or, say, Moses or one of the saints, did the wonder alone. ### Citation (SBL) Origen, Comm. Jo. 13.452 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-452). ## Commentary on John 13.453 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-453 - Source: Preuschen 4:296–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Signs call for understanding; the official is rebuked because he needed wonders to believe. ### Greek text ὅτε μὲν οὐν διδασκόμεθα ἀπὸ τῆς γραφῆς δεῖν ζητεῖν τὸ οὗ σημεῖόν ἐστιν τὸ γεγενημένον λέγεται· Τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ᾿Ιησοῦς«· ὅτε δὲ ὁ βασιλικὸς ὀνειδίζεται ὡς οὐκ ἂν πιστεύσων χωρὶς τῆς θεας τῶν παραδόξων, οὐκέτι λέγεται· »᾿Εὰν μὴ »σημεῖα ἴδητε, οὐ μὴ πιστεύσητε« (οὐ γὰρ τὰ σημεῖα γινόμενα προκαλεῖται ἐπὶ τὸ πιστεύειν, ᾗ σημεῖά ἐστιν, ἐὰν τύχῃ τὸ σημεῖον μὴ εἶναι καὶ τέρας) ἀλλὰ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἵδητε, οὐ μὴ πι- »στεύσητε« ὑμῶν μὲν πιστευόντων διὰ τὸ παράδοξον, ἡμῶν δὲ πρὸς τούτῳ καὶ διὰ τὸ οὗ ἐστι σημεῖον ἐπιτελούντων αὐτό. ### English translation (Claude) When, then, we are taught by Scripture that we must seek what the event is a sign of, it says, “This again is the second sign that Jesus did”; but when the royal official is reproached as one who would not believe without the sight of extraordinary things, it no longer says, “Unless you see signs, you will not believe” (for signs, when they happen, do not call to faith insofar as they are signs, if the sign happens not to be a wonder too), but “Unless you see signs and wonders, you will not believe”: you believing because of the extraordinary, but we, besides this, also because of that of which it is a sign, fulfilling it. ### Scripture references - John 4:54: quotation, high confidence - John 4:48: quotation, high confidence ### Translation notes - The quotations are John 4:54 and 4:48. ### Citation (SBL) Origen, Comm. Jo. 13.453 (Preuschen 4:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-453). ## Commentary on John 13.454 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-454 - Source: Preuschen 4:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen raises the same question about “signs in Egypt and wonders in the plain of Tanis” in Ps 78. ### Greek text ζητήσεις δὲ τὸ ἐν ἑβδομηκοστῷ ἑβδόμῳ ψαλμῷ· »῾Ως ἔθετο ἐν Αἰγύπτῳ τὰ σημεῖα »αὐτοῦ, καὶ τὰ τέρατα αὐτοῦ ἐν πεδίῳ Τάνεως«, πότερον τῷ ὑποκειμένῳ διαφέρει τὰ »σημεῖα καὶ τέρατα«, ἢ τὰ αὐτά, ᾗ μὲν σημεῖά ἐστιν, γέγονεν ἐν Αἰγύπτῳ, καὶ αὐτῆς τῆς Αἰγύπτου ἀναγομένης ἐπί τινα νοητά· ᾗ δὲ τέρατα «ἐν πεδίῳ Τάνεως« οὔτε τῶν τεράτων, ᾗ τέρατα, οὔτε τοῦ πεδίου Τάνεως, ᾗ πεδίον Τάνεως, ἀλληγορουμένων· ἀλλὰ καὶ τὰ τέρατα, ᾗ σημεῖά ἐστιν, δεῖται ἀναγωγῆς, καὶ τὸ πεδίον Τάνεως, ᾗ Αἵγυπτος. ### English translation (Claude) You will investigate also the saying in the seventy-seventh Psalm, “How he set his signs in Egypt, and his wonders in the plain of Tanis”: whether “signs and wonders” differ in their subject, or are the same things; insofar as they are signs, they happened in Egypt, Egypt itself being referred to certain intelligible realities; but insofar as they are wonders, “in the plain of Tanis,” neither the wonders, as wonders, nor the plain of Tanis, as the plain of Tanis, being allegorized. Yet the wonders too, insofar as they are signs, need the higher sense, and so does the plain of Tanis, insofar as it is Egypt. ### Scripture references - Ps 78:43 (77:43 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 78:43 (77:43 LXX). ἀναγωγή is rendered “the higher sense.” ### Citation (SBL) Origen, Comm. Jo. 13.454 (Preuschen 4:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-454). ## Commentary on John 13.455 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-455 - Source: Preuschen 4:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Book 13, which covered Jesus' first seven visits, from Bethabara to his second visit to Cana. ### Greek text Αὐτόθι δὲ καταπαύσωμεν καὶ τὸν τρισκαιδέκατον τόμον, περιέχοντα διήγησιν τῶν μέχρι τῆς ἑβδόμης ἀρχῆθεν ἐπιδημίας τοῦ Ἰησοῦ· πρῶτον μὲν γὰρ ἐν Βηθαβαρᾷ παρὰ τῷ Ἰορδάνῃ βαπτιζόμενος γίνεται· δεύτερον δὲ τῇ Κανᾷ τῆς Γαλιλαίας ἐπιδημήσας τὸ ὕδωρ οἶνον ποιεῖ· τρίτον εἰς τὴν Καφαρναοὺμ καταβαίνει, καὶ ἁρμόζει γε, ὅπου καταβαίνει, εἶναι τοὺς ἀσθενοῦντας· τέταρτον εἰς Ἱεροσόλυμα ἀνέρχεται· πέμπτον εἰς τὴν Ἰουδαίαν γῆν συνδιατρίβει τοῖς μαθηταῖς· ἕκτον ἐν τῇ Σαμαρείᾳ παρὰ τῇ πηγῇ τοῦ Ἰακὼβ ἐδίδαξεν, ἃ κατὰ δύναμιν ἐξητάσαμεν. καὶ ἕβδομον ἐν Κανᾷ τῆς Γαλιλαίας δεύτερον γίνεται· ἐν δὲ τῷ ἑξῆς, θεοῦ διδόντος, διαληψόμεθα περὶ τῶν ἐν τῇ ἑορτῇ τῶν ᾿Ιουδαίων ἐν ῾Ιεροσολύμοις πεπραγμένων αὐτῷ καὶ εἰρημένων. ### English translation (Claude) Here let us end the thirteenth book as well, which contains the explanation of Jesus' visits from the beginning up to the seventh. First he is at Bethabara beside the Jordan, being baptized; second, visiting Cana of Galilee, he makes the water wine; third, he goes down to Capernaum, and it is fitting that where he goes down there should be the sick; fourth, he goes up to Jerusalem; fifth, he spends time with the disciples in the land of Judea; sixth, in Samaria at Jacob's well he taught what we have examined as far as we could; and seventh, he is in Cana of Galilee for the second time. In what follows, God granting, we shall treat what he did and said at the feast of the Jews in Jerusalem. ### Scripture references - John 1:28: allusion, high confidence - John 2:1: allusion, high confidence - John 2:12: allusion, high confidence - John 2:13: allusion, high confidence - John 3:22: allusion, high confidence - John 4:5–6: allusion, high confidence - John 4:46: allusion, high confidence - John 5:1: allusion, high confidence ### Translation notes - The allusions are John 1:28, 2:1, 2:12, 2:13, 3:22, 4:5–6, 4:46, and 5:1. Origen reads “Bethabara” at John 1:28. ### Citation (SBL) Origen, Comm. Jo. 13.455 (Preuschen 4:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-455). ## Commentary on John 19.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-1 - Source: Preuschen 4:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' two sayings, “you know me” and “you know neither me nor my Father,” were addressed to different groups. ### Greek text Εἰ μὲν πρὸς τοὺς αὐτοὺς ὁ λόγος ἠν ὁ λέγων· Κἀμὲ οἴδατε »πόθεν εἰμί« καὶ ὁ φάσκων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«, ἄντικρυς ἂν ἔδοξεν ἐναντίον εἶναι τὸ λεγόμενον· νυνὶ δὲ τὸ μὲν »Κἀμὲ οἴδατε« πρός τινας τῶν Ἱεροσολυμιτῶν ἀπαγγέλλεται εἰρηκότας· »Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χρι- »στός; ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, »οὐδεὶς γινώσκει πόθεν ἐστίν«· τὸ δὲ ὅτι »Οὔτε ἐμὲ οἴδατε« καὶ τὸ ἑξῆς, πρὸς τοὺς εἰπόντας αὐτῷ Φαρισαίους· »Σὺ μαρτυρεῖς περὶ »σεαυτοῦ ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής«. ### English translation (Claude) If the saying “You know me, and you know where I am from” and the saying “You know neither me nor my Father” were addressed to the same people, what is said would have seemed plainly contradictory. But in fact “You know me” is reported as said to some of the people of Jerusalem who had said, “Can it be that the rulers really know that this is the Christ? But we know where this man is from; and when the Christ comes, no one knows where he is from”; while “You know neither me” and what follows was said to the Pharisees who had said to him, “You testify about yourself; your testimony is not true.” ### Scripture references - John 7:28: quotation, high confidence - John 8:19: quotation, high confidence - John 7:26–27: quotation, high confidence - John 8:13: quotation, high confidence ### Translation notes - The quotations are John 7:28, 8:19, 7:26–27, and 8:13. Book 19 begins in the middle of Origen's comment on John 8:19. ### Citation (SBL) Origen, Comm. Jo. 19.1 (Preuschen 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-1). ## Commentary on John 19.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-2 - Source: Preuschen 4:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To both groups Jesus says they do not know the Father. ### Greek text πλὴν καὶ τοῖς ῾Ιεροσολυμίταις διὰ τῶν προτέρων, καὶ τοῖς Φαρισαίοις διὰ τῶν νῦν ἐξεταζομένων φησὶν ὅτι τὸν πατέρα οὐκ οἴδατε· τοῖς μὲν ῾Ιεροσολυμίταις διὰ τούτων »᾿Απʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς ὁ πέμψας »με, ὃν ὑμεῖς οὐκ οἴδατε· ἐγὼ οἶδα αὐτόν, ὅτι παρʼ αὐτοῦ εἰμὶ κἀ- »κεῖνός με ἀπέστειλεν«. τοῖς δὲ Φαρισαίοις διὰ τοῦ »Οὔτε ἐμὲ οἴδατε »οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε«. ### English translation (Claude) Yet to both, to the people of Jerusalem in the earlier words and to the Pharisees in the words now being examined, he says, “You do not know the Father”: to the people of Jerusalem in these words, “I have not come of myself, but he who sent me is true, whom you do not know. I know him, for I am from him, and he sent me”; and to the Pharisees in “You know neither me nor my Father; if you knew me, you would know my Father also.” ### Scripture references - John 7:28–29: quotation, high confidence - John 8:19: quotation, high confidence ### Translation notes - The quotations are John 7:28–29 and 8:19. ### Citation (SBL) Origen, Comm. Jo. 19.2 (Preuschen 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-2). ## Commentary on John 19.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-3 - Source: Preuschen 4:298–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How can the Jerusalemites know Jesus but not the Father? 1 John sharpens the problem. ### Greek text καὶ ζητήσαι ἄν τις εὐλόγως ὅπως, εἴπερ ἀληθὲς τὸ »Εἰ ἐμὲ ᾔδειτε »καὶ τὸν πατέρα μου ἂν ᾔδειτε«, οἱ ῾Ιεροσολυμῖται, πρὸς οὕς φησι· »Κἀμὲ οἴδατε« οὐκ οἴδασι τὸν πατέρα. προσεπιτείνει δὲ τὴν εἰς τὸν τόπον ἀπορίαν καὶ ὁ Ἰωάννης ἐν τῇ καθολικῇ ἐπιστολῇ ταῦτα λέγων· »Ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν· πᾶς ὁ ἀρνούμενος τὸν »υἱόν, οὐδὲ τὸν πατέρα ἔχει«. ### English translation (Claude) And one might reasonably ask how, if “If you knew me, you would know my Father also” is true, the people of Jerusalem, to whom he says “You know me,” do not know the Father. And John in his catholic epistle adds to the difficulty about the passage when he says, “He who denies the Father and the Son; everyone who denies the Son does not have the Father either.” ### Scripture references - John 8:19: quotation, high confidence - John 7:28: quotation, high confidence - 1 John 2:22–23: quotation, high confidence ### Translation notes - The quotations are John 8:19, 7:28, and 1 John 2:22–23. ### Citation (SBL) Origen, Comm. Jo. 19.3 (Preuschen 4:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-3). ## Commentary on John 19.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-4 - Source: Preuschen 4:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By not knowing the Father, they deny both Father and Son. ### Greek text εἰ γὰρ »Ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν‘, καὶ »῾Ο ὁμολογῶν τὸν υἱόν καὶ τὸν πατέρα ἔχει«, δῆλον ὅτι οἱ ῾Ιεροσολυμῖται, ὅσον ἐπὶ τῇ λέξει, τῷ μὴ γινώσκειν τὸν πατέρα ἀρνούμενοι τὸν πατέρα ἀρνοῦνται καὶ τὸν υἱόν. ### English translation (Claude) For if it is “he who denies the Father and the Son,” and “he who confesses the Son has the Father also,” it is plain that the people of Jerusalem, as far as the wording goes, by not knowing the Father deny the Father and deny the Son too. ### Scripture references - 1 John 2:22–23: quotation, high confidence ### Translation notes - The quotations are 1 John 2:22–23. ### Citation (SBL) Origen, Comm. Jo. 19.4 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-4). ## Commentary on John 19.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-5 - Source: Preuschen 4:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The difficulty stated: the sayings seem to contradict each other. ### Greek text εἰ δὲ ἀρ- νοῦνται τὸν υἱόν, πῶς τὸ »Κἀμὲ οἴδατε« ἀληθές; πάλιν οἱ αὐτοὶ εἰ οἴδασιν τὸν υἱὸν διὰ τὸ Καὶ ἐμὲ οἴδατε«, (ἐπεὶ »Ὁ ὁμολογῶν »υἱὸν καὶ τὸν πατέρα ἔχει«) ὁμολογοῦσιν τὸν πατέρα. εἰ δὲ ὁμολογοῦσιν τὸν πατέρα, πῶς ἀληθὲς τὸ »᾿Αλλʼ ἔστιν ἀληθινὸς ὁ πέμψας »με, ὃν ὑμεῖς οὐκ οἴδατε«; ### English translation (Claude) But if they deny the Son, how is “You know me” true? Again, if the same people know the Son because of “You know me” (since “he who confesses the Son has the Father also”), they confess the Father. And if they confess the Father, how is “But he who sent me is true, whom you do not know” true? ### Scripture references - John 7:28: quotation, high confidence - 1 John 2:23: quotation, high confidence ### Translation notes - The quotations are John 7:28 and 1 John 2:23. ### Citation (SBL) Origen, Comm. Jo. 19.5 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-5). ## Commentary on John 19.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-6 - Source: Preuschen 4:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ speaks of himself sometimes as man, sometimes as divine and one with the Father. ### Greek text Λεκτέον δὲ πρὸς ταῦτα ὅτι ὁ σωτὴρ ὁτὲ μὲν περὶ ἑαυτοῦ ὡς περὶ ἀνθρώπου διαλέγεται, ὁτὲ δὲ ὡς περὶ θειοτέρας φύσεως καὶ ἡνωμένης τῇ ἀγενήτῳ τοῦ πατρὸς φύσει. ἐπὰν μὲν γὰρ λέγῃ· »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν »λελάληκα«, τοῦτό φησιν εἰδὼς τὸ ζητούμενον ἀναιρεθῆναι εἶναι οὐ θεὸν ἀλλὰ ἄνθρωπον· ἐὰν δὲ »᾿Εγὼ καὶ ὁ πατὴρ ἕν ἐσμεν« καὶ »᾿Εγώ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή« καὶ »᾿Εγώ εἰμι ἡ ἀνάστασις« καὶ τὰ τούτοις ὅμοια, οὐ περὶ τοῦ ζητουμένου ἀναιρεθῆναι ἀνθρώπου διδάσκει. ### English translation (Claude) To this we must say that the Savior sometimes speaks of himself as of a man, and sometimes as of a more divine nature, united with the unbegotten nature of the Father. For when he says, “But now you seek to kill me, a man who has told you the truth,” he says this knowing that what was sought to be killed was not God but a man; but when he says “I and the Father are one,” and “I am the truth and the life,” and “I am the resurrection,” and the like, he is not teaching about the man who was sought to be killed. ### Scripture references - John 8:40: quotation, high confidence - John 10:30: quotation, high confidence - John 14:6: quotation, high confidence - John 11:25: quotation, high confidence ### Translation notes - The quotations are John 8:40, 10:30, 14:6, and 11:25. ### Citation (SBL) Origen, Comm. Jo. 19.6 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-6). ## Commentary on John 19.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-7 - Source: Preuschen 4:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “You know me” concerns Christ's humanity, “you know neither me nor my Father” his divinity, as the context shows. ### Greek text οὕτως οὖν καὶ ἐπὶ τῶν κατὰ τὸ παρὸν ἡμῖν ζητουμένων ἐκ τῆς συμφράσεως κατανοητέον· τὸ μὲν Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί« περὶ τοῦ ἀνθρώπου ἑαυτοῦ διαλέγεται, τὸ δὲ »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου« περὶ τῆς θεότητος· τοῦ μὲν γὰρ »Κἀμὲ οἴδατε καὶ »οἴδατε πόθεν εἰμί« ταῦτα προτέτακται· »Ἔλεγον οὐν τινες ἐκ τῶν »῾Ιεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; καὶ ἴδε »παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν »οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός; ἀλλὰ τοῦτον οἴδαμεν πόθεν »ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστίν«· ### English translation (Claude) So too, then, in the matters now under inquiry we must understand from the context: “You know me, and you know where I am from” speaks of himself as man, but “You know neither me nor my Father” of his divinity. For “You know me, and you know where I am from” is preceded by this: “Some of the people of Jerusalem therefore said, ‘Is this not the man whom they seek to kill? And look, he speaks openly, and they say nothing to him. Can it be that the rulers really know that this is the Christ? But we know where this man is from; and when the Christ comes, no one knows where he is from.’” ### Scripture references - John 7:28: quotation, high confidence - John 8:19: quotation, high confidence - John 7:25–27: quotation, high confidence ### Translation notes - The quotations are John 7:28, 8:19, and 7:25–27. ### Citation (SBL) Origen, Comm. Jo. 19.7 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-7). ## Commentary on John 19.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-8 - Source: Preuschen 4:299–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The context of John 8:19 is the Pharisees' challenge to Jesus' testimony. ### Greek text τοῦ δὲ »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου« ταῦτα »Εἶπαν οὐν »αὐτῷ οἱ Φαρισαῖοι· Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ »ἔστιν ἀληθής. ἀπεκρίθη † ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς· κἂν ἐγὼ »μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα »πόθεν ἦλθον καὶ ποῦ ὑπάγω. ### English translation (Claude) And “You know neither me nor my Father” is preceded by this: “So the Pharisees said to him, ‘You testify about yourself; your testimony is not true.’ Jesus answered and said to them, ‘Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. ### Scripture references - John 8:19: quotation, high confidence - John 8:13–14: quotation, high confidence ### Translation notes - The quotations are John 8:19 and 8:13–14 (continued in the next section). A dagger in the digital text before “Jesus” marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 19.8 (Preuschen 4:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-8). ## Commentary on John 19.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-9 - Source: Preuschen 4:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The quotation of John 8:15–16 continues. ### Greek text * * * ὑμεῖς κατὰ τὴν σάρκα κρίνετε »ἐγὼ οὐ κρίνω οὐδένα. καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀλη- »θινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλʼ ἐγὼ καὶ ὁ πέμψας με πατήρ«. ### English translation (Claude) … You judge according to the flesh; I judge no one. And even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me.’” ### Scripture references - John 8:15–16: quotation, high confidence ### Translation notes - There is a gap at the start (marked * * *). The quotation is John 8:15–16. ### Citation (SBL) Origen, Comm. Jo. 19.9 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-9). ## Commentary on John 19.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-10 - Source: Preuschen 4:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jerusalemites knew his human origin; to the Pharisees he spoke of his divine origin as firstborn of creation. ### Greek text δῆλον οὐν ἐκ τούτων ὅτι ὑπὸ μὲν τῶν ῾Ιεροσολυμιτῶν ἐλέγετο· »Τοῦτον οἴδαμεν πόθεν ἐστίν‘, ἀναφερόντων ἐπὶ τὸ ἐν Βηθλεὲμ αὐτὸν γεγενῆσθαι, καὶ ἐπισταμένων ὅτι οὗτος ἦν οὗ ἡ μήτηρ ἐλέγετο Μαρία, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωάννης καὶ Σίμων καὶ Ἰούδας. διόπερ καὶ μαρτυρεῖ τοῖς εἰρηκόσιν· »Οἴδαμεν πόθεν ἐστίν‘ διὰ τοῦ »Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί«. τοῖς δὲ Φαρισαίοις τὸ »Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, »ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω«· τῇ θειοτέρᾳ φύσει διαλεγόμενος ἔφασκεν ταῦτα καί, ὡς ἂν εἴποι τις, καθʼ ὃ πρωτότοκος πάσης κτίσεως ἠν. ### English translation (Claude) It is plain from this, then, that the people of Jerusalem said “We know where this man is from” with reference to his having been born in Bethlehem, and knowing that this was the man whose mother was called Mary, and his brothers James and John and Simon and Judas. For this reason he also bears witness to those who said “We know where he is from” through “You know me, and you know where I am from.” But to the Pharisees he said “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going,” speaking of his more divine nature and, as one might say, in that he was the firstborn of all creation. ### Scripture references - John 7:27–28: quotation, high confidence - Matt 13:55: allusion, high confidence - John 8:14: quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotations are John 7:27–28 and 8:14; the allusions are Matt 13:55 (Origen names the brothers John rather than Joseph/Joses) and Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 19.10 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-10). ## Commentary on John 19.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-11 - Source: Preuschen 4:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees either did not realize he spoke of God, or thought God was in a place, hence “Where is your Father?” ### Greek text διόπερ τοῖς πρὸς ταῦτα πυθομένοις αὐτοῦ καὶ εἰρηκόσιν· »Ποῦ ἔστιν ὁ πατήρ σου;« ἀποκρίνεται (ὡς ἂν εἴποι τις, ἕτερος ὢν τοῦ λέγοντος· »Καμὲ οἴδατε«) καί φησι· Καὶ οὔτε ἐμὲ οἴδατε »οὔτε τὸν πατέρα μου« κατὰ δὲ τὸ ταπεινὸν τῶν Φαρισαίων ἠν ἤτοι μὴ νοεῖν ὅτι περὶ τοῦ θεοῦ τῶν ὅλων ἔλεγεν τὸ Μαρτυρεῖ »περὶ ἐμοῦ ὁ πέμψας με πατήρ«· ἢ εἰ ἐξεδέχοντο περὶ τοῦ θεοῦ ταῦτα λέγεσθαι, νομίζειν ὅτι ἐν τόπῳ ἐστὶν ὁ θεός, καὶ διὰ τοῦτο ἀποκρίνεσθαι· »Ποῦ ἔστιν ὁ πατήρ σου««; ### English translation (Claude) Therefore to those who asked him about this and said, “Where is your Father?” he answers (as one might say, being other than the one who says “You know me”) and says, “You know neither me nor my Father.” Given the Pharisees' lowliness of mind, either they did not understand that he was speaking about the God of the universe when he said “The Father who sent me testifies about me”; or, if they took it as said about God, they thought that God is in a place, and therefore answered, “Where is your Father?” ### Scripture references - John 8:18–19: quotation, high confidence ### Translation notes - The quotations are John 8:19 and 8:18. ### Citation (SBL) Origen, Comm. Jo. 19.11 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-11). ## Commentary on John 19.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-12 - Source: Preuschen 4:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics argue from this that Christ's Father is not the Jews' God, the Creator; Origen says they misread Scripture's usage. ### Greek text Χρὴ μέντοι γε εἰδέναι, ὅτι οἱ ἐτερόδοξοι νομίζουσιν σαφῶς ἐντεῦθεν παρίστασθαι τὸ μὴ τὸν θεόν, ᾧ ἐλάτρευον Ἰουδαῖοι, πατέρα εἶναι τοῦ χριστοῦ· εἰ γὰρ τοῖς Φαρισαίοις λατρεύουσιν τῷ δημιουργῷ, φασίν, ἔλεγεν ὁ σωτήρ· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«, σαφὲς ὅτι ἕτερον ὄντα τοῦ δημιουργοῦ τὸν πατέρα Ἰησοῦ Φαρισαῖοι οὐκ ᾔδεσαν, ἀλλʼ οὐδὲ ῾Ιεροσολυμῖται, οἷς προειρήκει· »᾿Αλλʼ ἔστιν »ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε«. ταῦτα δὲ λέγουσιν ἅτε μὴ ἀνεγνωκότες τὰς θείας γραφάς, μηδὲ τὴν συνήθειαν τῆς ἐν αὐταῖς λέξεως τετηρηκότες. ### English translation (Claude) It must be known, however, that the heterodox think that it is plainly shown from this that the God whom the Jews worshipped is not the Father of Christ. For if the Savior said to the Pharisees, who worshipped the Demiurge, they say, “You know neither me nor my Father,” it is clear that the Pharisees did not know the Father of Jesus, who is other than the Demiurge; nor did the people of Jerusalem, to whom he had said before, “But he who sent me is true, whom you do not know.” They say these things because they have not read the divine Scriptures nor observed the customary usage of their language. ### Scripture references - John 8:19: quotation, high confidence - John 7:28: quotation, high confidence ### Translation notes - The quotations are John 8:19 and 7:28. The “heterodox” are those (such as Marcionites and Valentinians) who distinguished the Creator from the Father of Christ. ### Citation (SBL) Origen, Comm. Jo. 19.12 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-12). ## Commentary on John 19.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-13 - Source: Preuschen 4:300–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture says Eli's sons “did not know the Lord” because of their wickedness, though they knew his worship. ### Greek text κἂν γὰρ διεξοδεύειν τις δύνηται τὰ περὶ θεοῦ ἐκ πατέρων μεμαθηκὼς ὅτι τούτῳ λατρεύειν μόνῳ δεῖ, μὴ βιοῖ δὲ καλῶς, τοῦτόν φασιν οὐκ ἔχειν γνῶσιν θεοῦ. εἴ τις γοῦν ἄλλος ᾔδει τὰ περὶ τοῦ δημιουργοῦ καὶ τῆς ἱερατικῆς αὐτοῦ θεραπείας, δῆλον ὅτι καὶ οἱ Ἠλεῖ τοῦ ἱερέως υἱοὶ παρὰ τῇ λατρείᾳ ἀνα- τεθραμμένοι· ἀλλʼ ὅμως, ἐπεὶ ἥμαρτον, γέγραπται ταῦτα περὶ αὐτῶν ἐν τῇ τῶν Βασιλειῶν πρώτῃ· »Καὶ οἱ υἱοὶ ᾿Ηλεῖ, υἱοὶ λοιμοί, οὐκ »ἔγνωσαν τὸν κύριον«. ### English translation (Claude) For even if someone can recount the things concerning God, having learned from his fathers that he alone must be worshipped, but does not live well, they say this man does not have knowledge of God. If anyone, at any rate, knew the things concerning the Demiurge and his priestly service, it was clearly the sons of Eli the priest, brought up amid the worship; yet, since they sinned, this is written of them in the first book of Kingdoms: “And the sons of Eli, pestilent sons, did not know the Lord.” ### Scripture references - 1 Sam 2:12: quotation, high confidence ### Translation notes - The quotation is 1 Sam 2:12 (1 Kingdoms 2:12 LXX). ### Citation (SBL) Origen, Comm. Jo. 19.13 (Preuschen 4:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-13). ## Commentary on John 19.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-14 - Source: Preuschen 4:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eli's sons failed to “know” the Creator through wickedness, not ignorance of doctrine. ### Greek text πευσόμεθα γὰρ τῶν ἑτεροδόξων εἰ μὴ περὶ τοῦ δημιουργοῦ γέγραπται τὸ »Οὐκ ἔγνωσαν τὸν κύριον« καὶ ἀποκρινομένων ὅτι περὶ τοῦ δημιουργοῦ ἐστιν ταῦτα, ζητήσομεν διὰ τί εἴρηται περὶ τῶν υἱῶν ᾿Ηλεῖ· »Οὐκ ἔγνωσαν τὸν κύριον«· πότερον διὰ τοὺς περὶ θεοῦ τοῦ δημιουργοῦ λόγους, ἢ διὰ τὴν πονηρίαν αὐτῶν· σαφὲς δὲ ὅτι διὰ τὴν πονηρίαν λέγονται μὴ ἐγνωκέναι τὸν κύριον. ### English translation (Claude) For we shall ask the heterodox whether “They did not know the Lord” is not written about the Demiurge; and when they answer that these words are about the Demiurge, we shall inquire why it is said of the sons of Eli, “They did not know the Lord”: whether because of their teachings about God the Demiurge, or because of their wickedness. And it is clear that it is because of their wickedness that they are said not to have known the Lord. ### Scripture references - 1 Sam 2:12: quotation, high confidence ### Translation notes - The quotation is 1 Sam 2:12. ### Citation (SBL) Origen, Comm. Jo. 19.14 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-14). ## Commentary on John 19.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-15 - Source: Preuschen 4:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the Pharisees did not “know” the Father because they did not live by his will. ### Greek text καὶ οὐ περὶ τῶν υἱῶν ᾿Ηλεῖ μόνων ἔστιν τοῦτο εὑρεῖν ἀλλὰ καὶ περὶ ἄλλων βασιλευσάντων ἐν Ἰσραὴλ καὶ ᾿Ιούδα ἁμαρτωλῶν. οὕτω τοίνυν καὶ οἱ Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν· οὐδὲ γὰρ ἐβίουν κατὰ τὸ τοῦ δημιουργοῦ βούλημα. ### English translation (Claude) And this can be found not only of the sons of Eli but also of other sinners who reigned in Israel and Judah. So too, then, the Pharisees did not know the Father; for they did not live according to the Demiurge's will. ### Citation (SBL) Origen, Comm. Jo. 19.15 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-15). ## Commentary on John 19.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-16 - Source: Preuschen 4:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing God differs from simply believing in him, as the Psalm “Be still and know” shows. ### Greek text Ἔστιν δὲ καὶ ἄλλο σημαινόμενον τοῦ γινώσκειν τὸν θεόν, ἑτέρου ὄντος τοῦ γινώσκειν τὸν θεὸν παρὰ τὸ πιστεύειν ψιλῶς εἰς τὸν θεόν, † ὡς δῆλον ἐκ τοῦ· »Ὅσα ὁ νόμος λαλεῖ, τοῖς ἐν τῷ νόμῳ »λαλεῖ« αὐτὸ ᾗ δῆλον ὅτι καὶ τοὺς προφήτας, ὧν τὰ ῥήματα, ὡς ἐν ἄλλοις ἀπεδείξαμεν, νόμος λέγεται. εἴρηται τοίνυν έν ψαλμοῖς· »Σχο- »λάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός«· ### English translation (Claude) There is also another meaning of knowing God, knowing God being different from merely believing in God, … as is plain from “Whatever the law says, it says to those under the law,” by which it is plain that it includes the prophets too, whose words, as we have shown elsewhere, are called law. It is said, then, in the Psalms: “Be still and know that I am God.” ### Scripture references - Rom 3:19: quotation, high confidence - Ps 46:10 (45:11 LXX): quotation, high confidence ### Translation notes - The quotations are Rom 3:19 and Ps 46:10 (45:11 LXX). The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 19.16 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-16). ## Commentary on John 19.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-17 - Source: Preuschen 4:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing God requires a purified mind; believing and knowing are not the same. ### Greek text τίς δʼ οὐκ ἂν ὁμολογήσαι [πιστεῦσαι] γεγράφθαι ταῦτα λαῷ πιστεύοντι εἰς τὸν δημιουργόν; ὅντινα γνῶναι οὐκ ἔστιν μὴ σχολάσαντα καὶ ἐκκαθάραντα τὸν νοῦν. τῶν νοούντων καὶ θειοτέροις ὀφθαλμοῖς βλεπόντων τὸν θεὸν διὰ τὸ καθαρὰν τὴν καρδίαν πεποιηκέναι τῆς χάριτος ταύτης ἀξιουμένων, ὡς ὁ σωτὴρ μαρτυρεῖ λέγων· »Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι »αὐτοὶ τὸν θεὸν ὄψονται«. ἅμα δὲ καὶ πρὸς τὸ »Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός« φήσομεν ὅτι οὐ ταὐτόν ἐστιν τὸ γινώσκειν τὸν πατέρα καὶ πιστεύειν αὐτῷ. ### English translation (Claude) And who would not admit that these words were written to a people who believed in the Demiurge? Him one cannot know without having leisure and purifying the mind; this grace is granted to those who understand and see God with more divine eyes because they have made the heart pure, as the Savior bears witness, saying, “Blessed are the pure in heart, for they shall see God.” And at the same time, in regard to “No one knew the Father except the Son,” we shall say that knowing the Father and believing him are not the same. ### Scripture references - Matt 5:8: quotation, high confidence - Matt 11:27: quotation, high confidence ### Translation notes - The quotations are Matt 5:8 and Matt 11:27. The word “believe” in the text is bracketed by the editor as a probable intrusion. ### Citation (SBL) Origen, Comm. Jo. 19.17 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-17). ## Commentary on John 19.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-18 - Source: Preuschen 4:301–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing and believing differ, as Jesus told believing Jews they would come to know the truth. ### Greek text οὐ μάχεται οὖν τὸ »Οὐδεὶς ἔγνω »τὸν πατέρα εἰ μὴ ὁ υἱός« τῷ »᾿Επίστευσεν δὲ Ἀβραὰμ τῷ θεῶ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην«. εἰ δέ τις οἴεται ἡμᾶς βιάζεσθαι λέγοντας μὴ ταὐτὸν εἶναι τὸ πιστεύειν τῷ γινώσκειν, καὶ ἐνδέχεσθαι πιστεύειν μὲν οὐκ ἔχειν δὲ γνῶσιν τοῦ πιστευομένου ὑπʼ αὐτοῦ, τοῦ Ιησοῦ ἀκουσάτω λέγοντος πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· »᾿Εὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ »ἀλήθεια ἐλευθερώσει ὑμᾶς«. ### English translation (Claude) So “No one knew the Father except the Son” does not conflict with “Abraham believed God, and it was counted to him as righteousness.” And if anyone thinks we are forcing things when we say that believing is not the same as knowing, and that one may believe without having knowledge of what one believes, let him hear Jesus saying to the Jews who had believed him: “If you remain in my word, you will know the truth, and the truth will set you free.” ### Scripture references - Matt 11:27: quotation, high confidence - Gen 15:6: quotation, high confidence - John 8:31–32: quotation, high confidence ### Translation notes - The quotations are Matt 11:27, Gen 15:6, and John 8:31–32. ### Citation (SBL) Origen, Comm. Jo. 19.18 (Preuschen 4:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-18). ## Commentary on John 19.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-19 - Source: Preuschen 4:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus promised knowledge to those who already believed. ### Greek text παρατήρει γὰρ ὅτι πρὸ τοῦ »᾿Εὰν »μείνητε έν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν« γέγραπται· »Ἔλεγεν οὐν ὁ Ἰησοῦς πρὸς τοὺς † πιστεύοντας αὐτῷ ᾿Ιουδαίους«, καὶ ἃ ἔλεγεν ἠν· »Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν »ἀλήθειαν«. ### English translation (Claude) For observe that before “If you remain in my word, you will know the truth” it is written, “So Jesus said to the Jews who believed him,” and what he said was, “If you remain in my word, you will know the truth.” ### Scripture references - John 8:31–32: quotation, high confidence ### Translation notes - The quotations are John 8:31–32. A dagger in the digital text marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 19.19 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-19). ## Commentary on John 19.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-20 - Source: Preuschen 4:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge and faith are distinct gifts of the Spirit. ### Greek text πολὺ δὲ διαφέρει τὸ πρὸς τῷ πιστεύειν ἐγνωκέναι τοῦ πιστεύειν μόνον· »᾿Ωι μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος »σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις »ἐν τῷ αὐτῷ πνεύματι«. ### English translation (Claude) And having knowledge in addition to believing is very different from believing only; for “to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit.” ### Scripture references - 1 Cor 12:8–9: quotation, high confidence ### Translation notes - The quotation is 1 Cor 12:8–9. ### Citation (SBL) Origen, Comm. Jo. 19.20 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-20). ## Commentary on John 19.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-21 - Source: Preuschen 4:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees neither knew nor believed in the Father, since whoever denies the Son has the Father in no way. ### Greek text Καὶ ταῦτα μὲν ὑπὲρ τοῦ παραστῆσαι ἔτερον εἶναι τὸ γινώσκεσθαι τὸν θεὸν τοῦ πιστεύεσθαι· ὡς δὲ πρὸς τὸ ἀΚριβὲς καὶ τοῦτο τοῖς εἰρημένοις προσαποδώσομεν, ὅτι πρὸς οὕς φησιν· »Οὔτε »ἐμὲ οἴδατε, οὔτε τὸν πατέρα μου« Φαρισαίους, εὐλόγως ἂν εἶπέν τις· ἀλλʼ οὐδὲ πιστεύετε εἰς τὸν πατέρα μου· τῷ γὰρ ἀποσταλέντι ἀπὸ τοῦ πατρὸς οὐκ ἐπίστευσαν, ὁ δὲ ἀρνούμενος τὸν υἱὸν οὐδαμῶς τὸν πατέρα ἔχει· καὶ οὐδαμῶς φημί, ὅτι οὔτε κατὰ πίστιν οὔτε κατὰ γνῶσιν. ### English translation (Claude) So much, then, to show that God's being known is different from his being believed. But for precision we shall add this too to what has been said: that of the Pharisees, to whom he says, “You know neither me nor my Father,” one might reasonably have said, “But neither do you believe in my Father”; for they did not believe the one sent by the Father, and he who denies the Son in no way has the Father; and I say “in no way” because neither by faith nor by knowledge. ### Scripture references - John 8:19: quotation, high confidence - 1 John 2:23: allusion, high confidence ### Translation notes - The quotation is John 8:19; the allusion is 1 John 2:23. ### Citation (SBL) Origen, Comm. Jo. 19.21 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-21). ## Commentary on John 19.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-22 - Source: Preuschen 4:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Scripture “knowing” can mean being united with what one knows. ### Greek text ὅρα δὲ εἰ μὴ καὶ ἄλλως ἡ γραφὴ τοὺς ἀνακεκραμένους τινὶ καὶ ἑνωθέντας γινώσκειν ἐκεῖνό φησιν, ᾧ ἀνεκράθησαν καὶ κεκοινωνήκασιν· πρὸ δὲ τῆς τοιαύτης ἑνώσεως καὶ κοινωνίας κἂν τοὺς λόγους καταλαμβάνωσιν περί τινος, οὐ γινώσκουσιν ἐκεῖνο. ### English translation (Claude) But see whether Scripture does not also say, in another way, that those who have been blended with something and united with it know that with which they have been blended and with which they have communion; but before such union and communion, even if they grasp the accounts about something, they do not know it. ### Citation (SBL) Origen, Comm. Jo. 19.22 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-22). ## Commentary on John 19.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-23 - Source: Preuschen 4:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam “knew” Eve when joined to her; Paul uses the same language of union with the Lord. ### Greek text ὁ γοῦν Ἀδὰμ περὶ τῆς Εὔας λέγων· »Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς »σαρκός μου« οὐκ ᾔδει τὴν γυναῖκα· ὅτε γὰρ αὐτῇ ἐκολλήθη, τότε εἴρηταί· »Ἔγνω δὲ Ἀδὰμ· Εὔαν τὴν γυναῖκα αὐτοῦ« καὶ εἴ τίς γε προσκόπτοι διὰ τὸ παρειληφέναι ἡμᾶς εἰς τὴν περὶ θεοῦ γνῶσιν παράδειγμα τὸ »Ἔγνω δὲ ᾿Αδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ«· πρῶτον μὲν τῷ »Τὸ μυστήριον τοῦτο μέγα ἐστίν« ἐπιστησάτω· δεύτερον δὲ ἀντιπαραθέτω τὸ περὶ ἄρρενος καὶ θηλείας λεγόμενον παρὰ τῷ ἀποστόλῳ· τῇ αὐτῇ λέξει χρῆται περὶ ἀνθρώπου καὶ κυρίου· »Ὁ κολλώμενος «τῇ πόρνῃ ὲν σῶμά ἐστιν καὶ ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά »ἐστιν«. ### English translation (Claude) Adam, at any rate, saying of Eve, “This now is bone of my bones and flesh of my flesh,” did not know his wife; for when he was joined to her, then it is said, “And Adam knew Eve his wife.” And if anyone should stumble because we have taken “And Adam knew Eve his wife” as an example for the knowledge of God, let him first consider “This mystery is great”; and second, let him set beside it what the apostle says about male and female, using the same wording of a human being and of the Lord: “He who is joined to a prostitute is one body with her, and he who is joined to the Lord is one spirit.” ### Scripture references - Gen 2:23: quotation, high confidence - Gen 4:1: quotation, high confidence - Eph 5:32: quotation, high confidence - 1 Cor 6:16–17: quotation, high confidence ### Translation notes - The quotations are Gen 2:23, Gen 4:1, Eph 5:32, and 1 Cor 6:16–17. ### Citation (SBL) Origen, Comm. Jo. 19.23 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-23). ## Commentary on John 19.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-24 - Source: Preuschen 4:302–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Knowing” as union explains why the Pharisees knew neither Father nor Son, and why God is said to “know” his own. ### Greek text ἐγνωκέτω μὲν οὐν ὁ κολλώμενος τῇ πόρνῃ τὴν πόρνην, καὶ ὁ κολλώμενος τῇ γυναικὶ τὴν γυναῖκα, μᾶλλον δὲ τούτου καὶ ἁγίως ἐγνωκέτω ὁ κολλώμενος τῷ κυρίῳ τὸν κύριον. εἰ δὲ τοῦθʼ οὕτως ἔχει, Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν οὐδὲ τὸν υἱόν, καὶ ἀληθὴς ἦν ὁ λέγων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«. εἰ δὲ μὴ οὕτως ἐκλαμβάνοιμεν (λέγω δὲ κατὰ τὴν τελευταίαν ἐκδοχήν) τὸ ἀντὶ τοῦ ἀνακεκρᾶσθαι καὶ ἡνῶσθαι, διηγείσθω τις τὸ »Νῦν γνόντες »θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ θεοῦ« καὶ τὸ »Ἔγνω κύριος »τοὺς ὄντας αὐτοῦ«. ### English translation (Claude) Let him who is joined to a prostitute, then, be said to have known the prostitute, and him who is joined to his wife his wife, and still more, and in holiness, let him who is joined to the Lord be said to have known the Lord. And if this is so, the Pharisees did not know the Father nor the Son, and the one who said “You know neither me nor my Father” was speaking truly. But if we do not take it this way (I mean, according to the last interpretation), as meaning to be blended and united, let someone explain “Now that you have known God, or rather have been known by God,” and “The Lord knew those who are his.” ### Scripture references - John 8:19: quotation, high confidence - Gal 4:9: quotation, high confidence - 2 Tim 2:19: quotation, high confidence ### Translation notes - The digital text repeats “the” in place of “Son”; “the Son” is supplied from the parallel with John 8:19 (“neither me nor my Father”). The quotations are John 8:19, Gal 4:9, and 2 Tim 2:19. ### Citation (SBL) Origen, Comm. Jo. 19.24 (Preuschen 4:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-24). ## Commentary on John 19.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-25 - Source: Preuschen 4:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord “knows” his own by uniting them with himself and holding them in his and the Father's hand, from which no one can snatch them unless they withdraw. ### Greek text κατὰ γὰρ ἡμᾶς ἔγνω κύριος τοὺς ὄντας αὐτοῦ ἀνακραθεὶς αὐτοῖς καὶ μεταδεδωκὼς αὐτοῖς τῆς ἑαυτοῦ θειότητος καὶ ἀνειληφὼς αὐτούς, ὡς ἡ τοῦ εὐαγγελίου λέξις φησίν, εἰς τὴν ἑαυτοῦ χεῖρα, ἐν τῇ χειρὶ τοῦ πατρὸς ὄντων τῶν εἰς τὸν σωτῆρα πεπιστευκότων· διὸ καὶ εἰ μὴ πέσοιεν ἀπʼ αὐτῆς ἑαυτοὺς μακρύνοντες ἀπὸ τῆς χειρὸς τοῦ θεοῦ, οὐχ ἁρπαγήσονται· οὐδεὶς γὰρ ἀρπάζει ἐκ τῆς χειρος του πατρος. ### English translation (Claude) For on our view the Lord knew those who are his by blending himself with them and giving them a share of his own divinity and taking them up, as the Gospel's wording says, into his own hand, those who have believed in the Savior being in the Father's hand. Therefore, unless they fall from it by removing themselves far from God's hand, they will not be snatched away; for no one snatches from the Father's hand. ### Scripture references - 2 Tim 2:19: allusion, high confidence - John 10:28–29: allusion, high confidence ### Translation notes - The allusions are 2 Tim 2:19 and John 10:28–29. ### Citation (SBL) Origen, Comm. Jo. 19.25 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-25). ## Commentary on John 19.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-26 - Source: Preuschen 4:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether one can know God without knowing him as Father. ### Greek text Μετὰ ταῦτα ζητήσεις εἰς τὸ αὐτό, λέγω δὲ τὸ »Οὔτε ἐμὲ »οἴδατε οὔτε τὸν πατέρα μου«, εἰ ἔστιν γινώσκοντά τινα τὸν θεὸν μὴ γινώσκειν τὸν πατέρα· εἰ γὰρ ἑτέρα αὐτοῦ ἐπίνοιά έστιν καθʼ ὅ ἐστιν πατήρ, καὶ ἑτέρα καθʼ ὅ ἐστιν ὁ θεός, τάχα ἔστιν τινὰ γινώσκειν μὲν τὸν θεόν, μὴ γινώσκειν δὲ τὸν πατέρα παρὰ τὸ εἰδέναι αὐτὸν θεόν μὴ γινώσκειν δὲ τὸν πατέρα. ### English translation (Claude) After this you will inquire, on the same saying, I mean “You know neither me nor my Father,” whether it is possible for someone who knows God not to know the Father. For if the aspect of him in which he is Father is different from that in which he is God, perhaps it is possible for someone to know God but not know the Father, knowing him as God yet not knowing the Father. ### Scripture references - John 8:19: quotation, high confidence ### Translation notes - The quotation is John 8:19. ἐπίνοια is rendered “aspect.” ### Citation (SBL) Origen, Comm. Jo. 19.26 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-26). ## Commentary on John 19.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-27 - Source: Preuschen 4:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One may concede that Moses and the prophets, as servants, knew God as Lord rather than as Father, while holding it is the same God. ### Greek text φησὶν οὖν ὁ σωτὴρ μετὰ τὴν ἀνάστασιν τῇ Μαρίᾳ· »Πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ »εἰπὲ αὐτοῖς· Πορεύομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ »θεόν μου καὶ θεὸν ὑμῶν«. καὶ ἔστιν γε τοῖς ἐτεροδόξοις λέγειν χαριζόμενον αὐτοῖς ὅτι οὐκ ἐγνωσαν τὸν πατέρα Μωϋσῆς καὶ οἱ προφῆται· ὅπερ τάχα οὐκ ἔστιν ἀληθές· ὅτι πάντως ὁ μὴ ἐγνωκὼς τὸν πατέρα οὐκ ἔγνω τὸν υἱόν· ὁ μὲν γὰρ υἱὸς ἔγνω τὸν πατέρα, ὁ δὲ θεράπων τὸν κύριον· καὶ ὥσπερ οὐκ ὄν ἀσεβήσαιμεν λέγοντες ὅτι ὁ υἱὸς οὐκ ἔγνω τὸν κύριον (υἱὸς γὰρ ὢν οὐ πεπείραται τοῦ πατρὸς δεσπότου), οὕτω τηροῦντες τὸν αὐτὸν θεὸν οὐδὲν ἄτοπον παραδεξόμεθα λέγοντες ὅτι τῷ μὲν υἱῷ ἔπρεπεν γινώσκειν τὸν Πατέρα, τῷ δὲ θεράποντι τὸν κύριον, καὶ οὔτε ὁ θεράπων ἔγνω τὸν πατέρα οὔτε ὁ υἱὸς τὸν κύριον. ### English translation (Claude) The Savior, then, says to Mary after the resurrection: “Go to my brothers and tell them, ‘I am going to my Father and your Father, and to my God and your God.’” And it is possible to say, making a concession to the heterodox, that Moses and the prophets did not know the Father; which perhaps is not true, because he who has not known the Father has certainly not known the Son. For the son knew the Father, the servant the Lord; and just as we would not be impious in saying that the son did not know the Lord (for being a son he has not experienced his father as master), so, maintaining that it is the same God, we shall admit nothing absurd in saying that it befitted the son to know the Father and the servant the Lord, and that neither did the servant know the Father nor the son the Lord. ### Scripture references - John 20:17: quotation, high confidence ### Translation notes - The quotation is John 20:17. ### Citation (SBL) Origen, Comm. Jo. 19.27 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-27). ## Commentary on John 19.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-28 - Source: Preuschen 4:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one in the Old Testament prays to God as “Father”; that belongs to the spirit of adoption Christ gives, though the perfect may have known it in secret. ### Greek text μυρίων γοῦν οὐσῶν εὐχῶν ἀναγεγραμμένων έν τοῖς ψαλμοῖς καὶ τοῖς προφήταις, ἀλλὰ καὶ τῷ νόμῳ, οὐ πάνυ τι εὕρομεν εὐξάμενόν τινα καὶ λέγοντα τῷ θεῷ· «Πάτερ«, τάχα ἐπεὶ οὐκ ἔγνωσαν τὸν πατέρα εὔχονται δὲ αὐτῷ ὡς θεῷ καὶ κυρίῳ, περιμένοντες τὸν τὸ πνεῦμα τῆς υἱοθεσίας ἐκχέοντα οὐκ ἔλαττον ἐπ ἐκείνους ἢ ἐπὶ τοὺς μετὰ τὴν παρουσίαν εἰς θεὸν διʼ αὐτοῦ πιστεύον- τας· εἰ μὴ ἄρα ᾑ νοητὴ αὐτοῖς γεγένηται ἐπιδημία Χριστοῦ καὶ ἔσχον ποτὲ τελειωθέντες τὸ τῆς υἱοθεσίας πνεῦμα· ἐν ἀπορρήτῳ δὲ καὶ οὐ γνωστῶς πᾶσιν ἔλεγον ἢ ἔγραφον τὸν θεὸν πατέρα, ἵνα προκαταλάβωσιν τὴν διὰ τοῦ Ἰησοῦ ἐκκενουμένην παντὶ τῷ κόσμῳ χάριν, πάντας καλοῦντος ἐπὶ τὴν υἱοθεσίαν, ἵνα διηγήσηται τὸ ὄνομα τοῦ θεοῦ τοῖς ἀδελφοῖς αὐτοῦ καὶ ἐν μέσῳ ἐκκλησίας ὑμνήσῃ τὸν πατέρα κατὰ τὸ γεγραμμένον· »Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε«. ### English translation (Claude) At any rate, though countless prayers are recorded in the Psalms and the Prophets, and in the Law too, we have not found anyone at all praying and saying to God, “Father,” perhaps because they did not know the Father; but they pray to him as God and Lord, awaiting the one who pours out the spirit of adoption no less on them than on those who after his coming believe in God through him; unless indeed a spiritual coming of Christ had taken place for them and, being made perfect, they at some time had the spirit of adoption. But they called God Father in secret and not so that all could know, so as not to anticipate the grace poured out through Jesus on the whole world, who calls all to adoption, so that he might declare God's name to his brothers and in the midst of the church sing praise to the Father, according to what is written: “I will declare your name to my brothers; in the midst of the church I will sing praise to you.” ### Scripture references - Rom 8:15: allusion, high confidence - Ps 22:22 (21:23 LXX): quotation, high confidence - Heb 2:12: allusion, high confidence ### Translation notes - The allusion is Rom 8:15; the quotation is Ps 22:22 (21:23 LXX), as in Heb 2:12. ### Citation (SBL) Origen, Comm. Jo. 19.28 (Preuschen 4:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-28). ## Commentary on John 19.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-29 - Source: Preuschen 4:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stephen's speech shows that the God of the prophets and the Creator are the same. ### Greek text ὅτι μέντοι γε ὁ αὐτός ἐστιν θεὸς τῶν προφητῶν καὶ τοῦ κόσμου δημιουργός, πολλαχόθεν μὲν ἔστιν θεωρῆσαι· ἀρκεῖ δὲ ἐπὶ τοῦ παρόντος θεωρῆσαι τήν τε Στεφάνου ἀπὸ τῶν Πράξεων πρὸς τὸν λαὸν δημηγορίαν οὕτω λέγοντος· »Ἄνδρες »ἀδελφοὶ καὶ πατέρες. ἀκούσατε. ### English translation (Claude) That the God of the prophets is the same as the Creator of the world may be seen from many places; but for the present it suffices to consider Stephen's address to the people in the Acts, where he says: “Brothers and fathers, listen. ### Scripture references - Acts 7:2: quotation, high confidence ### Translation notes - The quotation is Acts 7:2, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.29 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-29). ## Commentary on John 19.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-30 - Source: Preuschen 4:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stephen's speech shows the God of the patriarchs and prophets is the Father of Christ. ### Greek text ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ »ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ οἰκῆσαι αὐτὸν ἐν »Χαρράν, καὶ εἶπεν πρὸς αὐτόν· Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς »συγγενείας σου« καὶ τὰ ἑξῆς· διʼ ὅλου γὰρ τοῦ λόγου ἀναντιρρήτως ἔστιν μαθεῖν τὸν τῶν προφητῶν θεὸν πατέρα εἶναι Χριστοῦ Ἰησοῦ· ### English translation (Claude) The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred,’” and what follows; for through the whole speech it can be learned beyond dispute that the God of the prophets is the Father of Christ Jesus. ### Scripture references - Acts 7:2–3: quotation, high confidence - Gen 12:1: quotation, high confidence ### Translation notes - The quotation is Acts 7:2–3, citing Gen 12:1. ### Citation (SBL) Origen, Comm. Jo. 19.30 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-30). ## Commentary on John 19.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-31 - Source: Preuschen 4:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans 1 also shows the God who spoke through the prophets is the Father of Christ. ### Greek text καὶ ἐκ τῆς πρὸς ῾Ρωμαίους ἐπιστολῆς τοῦ ἀποστόλου ἐν τούτοις· «Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς »εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν »γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος »Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ »πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου »ἡμῶν, διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν »πᾶσι τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ἐν οἷς ἐστὲ καὶ ὑμεῖς »κλητοὶ Ἰησοῦ Χριστοῦ, πᾶσι τοῖς οὖσιν ἐν ῾Ρώμῃ ἀγαπητοῖς θεοῦ, »κλητοῖς ἁγίοις. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ »κυρίου Ἰησοῦ Χριστοῦ«. ### English translation (Claude) And from the apostle's Epistle to the Romans, in these words: “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power according to the Spirit of holiness by the resurrection of the dead, Jesus Christ our Lord, through whom we received grace and apostleship for the obedience of faith among all the nations for his name's sake, among whom you also are called of Jesus Christ; to all who are in Rome, beloved of God, called to be saints: grace to you and peace from God our Father and the Lord Jesus Christ.” ### Scripture references - Rom 1:1–7: quotation, high confidence ### Translation notes - The quotation is Rom 1:1–7. ### Citation (SBL) Origen, Comm. Jo. 19.31 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-31). ## Commentary on John 19.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-32 - Source: Preuschen 4:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creator, God of the prophets, and Father of Christ is our God and Father. ### Greek text σαφῶς γὰρ ἀπὸ τούτων μεμαθήκαμεν ὅτι ὁ δημιουργὸς καὶ θεὸς τῶν προφητῶν καὶ πατὴρ τοῦ χριστοῦ θεός τε καὶ πατὴρ ἡμῶν ἐστιν. ### English translation (Claude) For from this we have clearly learned that the Creator and God of the prophets and Father of Christ is our God and Father. ### Citation (SBL) Origen, Comm. Jo. 19.32 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-32). ## Commentary on John 19.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-33 - Source: Preuschen 4:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees neither knew nor truly believed in the God who gave the law and is Christ's Father. ### Greek text Φαρισαῖοι τοίνυν οὐ μόνον γνῶσιν οὐκ εἶχον, οὔτε καθʼ ὃ πατὴρ οὔτε καθʼ ὃ θεός, τοῦ δεδωκότος τὸν νόμον πατρὸς τοῦ χριστοῦ· ἀλλʼ οὐδὲ ἐπίστευον αὐτῷ ὁμολογουμένως μὲν καθʼ ὃ πατὴρ ἦν Ἰησοῦ καὶ θεὸς αὐτοῦ, τάχα δὲ οὐδὲ καθʼ ὃ ὁ θεὸς ὁ κτίσας τὰ πάντα ἦν. ### English translation (Claude) The Pharisees, then, not only had no knowledge, either as Father or as God, of the Father of Christ who gave the law; but neither did they believe in him, admittedly not insofar as he was the Father of Jesus and his God, and perhaps not even insofar as he was the God who created all things. ### Citation (SBL) Origen, Comm. Jo. 19.33 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-33). ## Commentary on John 19.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-34 - Source: Preuschen 4:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether knowing the Father would imply knowing the Son, as the reverse holds. ### Greek text ἀλλʼ οὐδὲ τὸν χριστὸν ᾔδεισαν, καὶ καλῶς ἐλέγχει αὐτοὺς ὁ σωτὴρ λέγων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου οἴδατε«. ταῦτα ζητῶ, πότερον ἴσον δύναται τῷ »Εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα »μου ἂν ᾔδειτε« τὸ »Εἰ τὸν πατέρα μου ᾔδειτε, καὶ ἐμὲ ἂν ᾔδειτε« ἢ οὔ; ### English translation (Claude) But neither did they know the Christ, and the Savior rightly refutes them, saying, “You know neither me nor my Father.” I ask this: whether “If you knew my Father, you would know me also” is equivalent to “If you knew me, you would know my Father also,” or not. ### Scripture references - John 8:19: quotation, high confidence ### Translation notes - The quotation is John 8:19, with Origen's reversal of it. ### Citation (SBL) Origen, Comm. Jo. 19.34 (Preuschen 4:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-34). ## Commentary on John 19.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-35 - Source: Preuschen 4:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father is known only by ascending from the Son; one cannot see God except through the Word. ### Greek text καὶ ἡγοῦμαι μὴ ἴσον ταῦτα δύνασθαι ἀλλήλοις, τῷ ἀναβαίνειν ἀπὸ τῆς γνώσεως τοῦ υἱοῦ ἐπὶ τὴν γνῶσιν τοῦ πατρὸς τὸν γινώσκοντα τὸν πατέρα, καὶ μὴ ἄλλως ὁρᾶσθαι τὸν πατέρα ἢ τῷ ὁρᾶσθαι τὸν υἱόν· »῾Ο γὰρ ἑωρακώς, φησίν, ἐμὲ ἑώρακε τὸν πέμψαντά με«· οὐκ ἂν δὲ εἰρήκει τὸ »῾Ο ἑωρακὼς τὸν πατέρα ἑώρακέν με«, ἐπείπερ ὁ τὸν λόγον τεθεωρηκώς τοῦ θεοῦ θεωρεῖ τὸν θεόν, ἀναβαίνων ἀπὸ τοῦ λόγου πρὸς τὸν θεόν· ἀμήχανον δέ ἐστιν μὴ ἀπὸ τοῦ λόγου θεωρῆσαι τὸν θεόν. ### English translation (Claude) And I think these are not equivalent, because one who knows the Father ascends from knowledge of the Son to knowledge of the Father, and the Father is not seen otherwise than by the Son being seen. For “He who has seen me,” he says, “has seen him who sent me”; but he would not have said, “He who has seen the Father has seen me,” since one who has beheld the Word of God beholds God, ascending from the Word to God; and it is impossible to behold God except from the Word. ### Scripture references - John 12:45: quotation, high confidence - John 14:9: allusion, medium confidence ### Translation notes - The quotation is John 12:45 (compare John 14:9). ### Citation (SBL) Origen, Comm. Jo. 19.35 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-35). ## Commentary on John 19.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-36 - Source: Preuschen 4:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Wisdom, created for God's works, one ascends to her Father. ### Greek text καὶ ὁ θεωρῶν τὴν σοφίαν, ἣν ἔκτισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς ἔργα αὐτοῦ, ἀναβαίνει ἀπὸ τοῦ ἐγνωκέναι τὴν σοφίαν ἐπὶ τὸν πατέρα αὐτῆς· ἀδύνατον δὲ χωρὶς τῆς σοφίας προαγωγῆς νοηθῆναι τὸν τῆς σοφίας θεόν. ### English translation (Claude) And one who beholds Wisdom, whom God created before the ages for his works, ascends from having known Wisdom to her Father; and it is impossible, without the guidance of Wisdom, for the God of Wisdom to be conceived. ### Scripture references - Prov 8:22: allusion, high confidence ### Translation notes - The allusion is Prov 8:22 (LXX). ### Citation (SBL) Origen, Comm. Jo. 19.36 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-36). ## Commentary on John 19.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-37 - Source: Preuschen 4:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise one first knows Christ as Truth, and so comes to see God's being, or what is beyond being. ### Greek text τὸ δʼ αὐτὸ ἐρεῖς καὶ περὶ τῆς ἀληθείας· οὐ γὰρ νοεῖ τις τὸν θεὸν ἢ θεωρεῖ αὐτόν, καὶ μετὰ ταῦτα τὴν ἀλήθειαν, ἀλλὰ πρότερον τὴν ἀλήθειαν, ἱν οὕτως ἔλθῃ ἐπὶ τὸ ἐνιδεῖν τῇ οὐσίᾳ ἢ τῇ ὑπερέκεινα τῆς οὐσίας δυνάμει καὶ φύσει τοῦ θεοῦ. ### English translation (Claude) You will say the same about the Truth too; for one does not understand God or behold him and afterward the Truth, but the Truth first, so as thus to come to looking upon the being, or the power and nature beyond being, of God. ### Scripture references - John 14:6: allusion, medium confidence ### Extrabiblical texts - Plato, Resp. 509b (Plato (works)): echo, medium confidence ### Translation notes - The phrase “beyond being” echoes Plato, Republic 509b. ### Citation (SBL) Origen, Comm. Jo. 19.37 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-37). ## Commentary on John 19.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-38 - Source: Preuschen 4:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is like the steps of the temple: we climb first through his humanity, then through his higher aspects, toward God. ### Greek text καὶ τάχα γε ὥσπερ κατὰ τὸν ναὸν ἀναβαθμοί τινες ἦσαν, διʼ ὠν εἰσῄει τις εἰς τὰ ἅγια τῶν ἁγίων, οὕτως οἱ πάντες ἡμῶν ἀναβαθμοὶ ὁ μονογενής ἐστιν τοῦ θεοῦ· καὶ ὤσπερ τῶν ἀναβαθμῶν ὁ μέν ἐστιν πρῶτος ἐπὶ τὰ κάτω, ὁ δὲ τούτου ἀνωτέρω, καὶ οὕτως ἐφεξῆς μέχρι τοῦ ἀνωτάτω, οὕτως οἱ μὲν πάντες εἰσὶν ἀναβαθμοὶ ὁ σωτήρ· ὁ δὲ οἷον πρῶτος κατωτέρω τὸ ἀνθρώπινον αὐτοῦ, ᾧ ἐπιβαίνοντες ὁδεύομεν κατὰ τὰ ἑξῆς αὐτοῦ ὄντα τὴν πᾶσαν έν τοῖς ἀναβαθμοῖς ὁδόν, ὥστε ἀναβῆναι διʼ αὐτοῦ ὄντος καὶ ἀγγέλου καὶ τῶν λοιπῶν δυνάμεων. ### English translation (Claude) And perhaps, just as there were certain steps in the temple by which one entered the holy of holies, so the only-begotten of God is all our steps; and just as, of the steps, one is first at the bottom, another above it, and so on in order up to the highest, so the Savior is all the steps, but, as it were, the first, lower one is his humanity, stepping on which we travel the whole way along the steps that come after it in him, so as to ascend through him, who is also angel, and through the rest of the powers. ### Translation notes - The allusion to the temple steps may echo Ezek 40 and the Songs of Ascents. ### Citation (SBL) Origen, Comm. Jo. 19.38 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-38). ## Commentary on John 19.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-39 - Source: Preuschen 4:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's aspects form a progression: way before door, shepherd before king, lamb before true food; so knowing him leads to knowing the Father. ### Greek text καὶ κατὰ τὰς ἐπινοίας δὲ αὐτοῦ, εἴπερ ἕτερόν ἐστιν ὁδὸς καὶ θύραι προαπαντῆσαι δεῖ τῇ ὁδῷ, ἕνα μετὰ ταῦτα οὕτως φθάσῃ τις ἐπὶ τὴν θύραν, καὶ ἄρχοντι χρήσασθαι αὐτῷ καθʼ ὃ ποιμήν ἐστιν, ἵνα τις δυνηθῇ αὐτοῦ ἀπολαῦσαι καὶ βασιλέως, ὄνασθαί τε αὐτοῦ πρῶτον ὡς ἀμνοῦ, ἕνα πρῶτον ἄρῃ ἡμῶν τὴν ἁμαρτίαν, καὶ μετὰ ταῦτα κεκαθαρισμένοι φάγωμεν αὐτοῦ τῆς σαρκός, τῆς ἀληθινῆς τροφῆς· καὶ ἐπιμελέστερόν τις τὰ παρακείμενα τούτοις ἐξετάσας καὶ παραλαβὼν ἀκούσεται· »Εἰ ἐμὲ οἴδατε, καὶ τὸν πατέρα μου »οἴδατε«, καὶ >Ἐπεὶ ἐμὲ οἴδατε, καὶ τὸν πατέρα μου οἴδατε. Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. ### English translation (Claude) And according to his aspects too: if the way is different and one must meet the way first, so that afterward one may thus reach the door; and one must have him as ruler in that he is shepherd, so that one may be able to enjoy him also as king; and benefit from him first as lamb, so that he may first take away our sin, and afterward, having been cleansed, we may eat his flesh, the true food. And one who examines more carefully what lies alongside these and takes them in will hear, “If you know me, you know my Father also,” and “Since you know me, you know my Father also.” “These words he spoke in the treasury, teaching in the temple; and no one arrested him, because his hour had not yet come.” ### Scripture references - John 14:6: allusion, high confidence - John 10:7–11: allusion, high confidence - John 1:29: allusion, high confidence - John 6:55: allusion, high confidence - John 14:7: quotation, medium confidence - John 8:20: quotation, high confidence ### Translation notes - The allusions are John 14:6, 10:7–11, 1:29, and 6:55; the quotations are a free form of John 14:7 and John 8:20 (the lemma of the next section). ἐπίνοιαι is rendered “aspects.” ### Citation (SBL) Origen, Comm. Jo. 19.39 (Preuschen 4:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-39). ## Commentary on John 19.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-40 - Source: Preuschen 4:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelist's note that Jesus spoke in the treasury must have a purpose. ### Greek text Εἰ μή τι χρήσιμον ἠν μαθεῖν ἐκ τοῦ τὰ προειρημένα ἀπηγγέλθαι ὑπὸ τοῦ σωτῆρος λελαλῆσθαι ἐν τῷ γαζοφυλακίῳ, οὐκ ἂν προσέθηκεν ὁ εὐαγγελιστὴς οἱς εἶπεν ὁ Ἰησοῦς τὸ »Ταῦτα τὰ »ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ«· καὶ πανταχοῦ γε ὅπου πρόσκειται· »Ταῦτα τὰ ῥήματα † ἃ ἐλάλησεν‘ ἐν τῷδέ τινι τόπῳ, ἐπιστήσας εὑρήσεις τὸ τῆς προσθήκης εὔλογον. ### English translation (Claude) If there were nothing useful to learn from the report that the Savior spoke the words above in the treasury, the evangelist would not have added to what Jesus said, “These words he spoke in the treasury, teaching in the temple.” And everywhere that it is added, “These are the words that he spoke” in such and such a place, if you pay attention you will find the addition reasonable. ### Scripture references - John 8:20: quotation, high confidence ### Translation notes - The quotation is John 8:20. A dagger in the digital text marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 19.40 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-40). ## Commentary on John 19.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-41 - Source: Preuschen 4:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen cites Luke and Mark on the widow at the treasury to explain John's mention of the treasury. ### Greek text ἵν οὑν νοηθῇ, τί τὸ έν τῷ γαζοφυλακίῳ ταῦτα τὰ ῥήματα τὰ] ὑπὸ τοῦ Ἰησοῦ εἰρῆσθαι, παραθησόμεθα ἅπερ ἀπὸ Λουκᾶ καὶ Μάρκου μεμαθήκαμεν, ὀνομασάντων τὸ γαζοφυλάκιον. ἀπὸ μὲν τοῦ Λουκᾶ ταῦτα· »᾿Αναβλέψας δὲ εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα »αὐτῶν πλουσίους, εἶδέν τινα χήραν πενιχρὰν βάλλουσαν λεπτὰ δύο, »καὶ εἶπεν· ᾿Αληθῶς λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον »πάντων ἔβαλεν· πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς »ἔβαλον εἰς τὰ δῶρα τοῦ θεοῦ, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς »πάντα τὸν βίον ἑαυτῆς, ὃν εἶχεν, ἔβαλεν«· ἀπὸ δὲ τοῦ κατὰ »Καὶ ἑστὼς ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει, ### English translation (Claude) So that it may be understood what it means that these words were spoken by Jesus in the treasury, we shall set beside it what we have learned from Luke and Mark, who name the treasury. From Luke this: “Looking up, he saw the rich putting their gifts into the treasury, and he saw a poor widow putting in two small coins, and he said, ‘Truly I tell you, this poor widow has put in more than all of them; for all these put into the offerings of God out of their abundance, but she out of her want put in all the living that she had.’” And from the Gospel according to Mark: “And Jesus, standing opposite the treasury, watched ### Scripture references - Luke 21:1–4: quotation, high confidence - Mark 12:41: quotation, high confidence - John 8:20: allusion, high confidence ### Translation notes - The quotations are Luke 21:1–4 and Mark 12:41 (continued in the next section). The name “Mark” is missing in the digital text. ### Citation (SBL) Origen, Comm. Jo. 19.41 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-41). ## Commentary on John 19.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-42 - Source: Preuschen 4:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of the widow's two coins. ### Greek text καὶ Μᾶς ἔβαλλεν χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι »ἔβαλλον πολλά· ἐλθοῦσα δὲ μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ »ἐστιν κοδράντης. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν »αὐτοῖς· Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων »ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· πάντες γὰρ ἐκ τοῦ »περισσεύοντος αὐτοῖς ἔβαλον· αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς »πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς«. ### English translation (Claude) how the crowd put copper into the treasury. And many rich people put in much; and a poor widow came and put in two small coins, which make a penny. And calling his disciples to him he said to them, ‘Truly I tell you, this poor widow has put in more than all those who are putting into the treasury; for they all put in out of their abundance, but she out of her poverty put in everything she had, her whole living.’” ### Scripture references - Mark 12:41–44: quotation, high confidence ### Translation notes - The quotation is Mark 12:41–44; the opening words are damaged in the digital text and translated from Mark. ### Citation (SBL) Origen, Comm. Jo. 19.42 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-42). ## Commentary on John 19.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-43 - Source: Preuschen 4:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the temple treasury is a place of offerings for God's honor and the relief of the poor. ### Greek text τί δέ μοι βούλεται ἡ τῶν ῥητῶν παράθεσις τηρήσαντι, ὅτι τὸ γαζοφυλάκιον ἐν τῷ ἱερῷ ἠν, ὑπὲρ τοῦ νοῆσαι τὴν προκειμένην τοῦ Ἰωάννου λέξιν ἤδη λέξωμεν· εἰ τὸ ἱερὸν ἀνάγομεν τοῦ θεοῦ καὶ τὰ κατὰ τὸν εἰς τὸν πνευματικὸν λόγον, τούτῳ ἀκολούθως καὶ τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον κατανοήσωμεν, ὅπερ ἐστὶν τόπος νομισμάτων εἰς τιμὴν θεοῦ καὶ οἰκονομίαν ἀναπαύσεως πενήτων προσφερομένων. ### English translation (Claude) What I intend by setting out these texts, having observed that the treasury was in the temple, in order to understand the present passage of John, let us now say. If we refer the temple of God and what belongs to it to the spiritual sense, let us in accordance with this understand also the treasury in the temple, which is a place for coins offered for the honor of God and for the relief of the poor. ### Citation (SBL) Origen, Comm. Jo. 19.43 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-43). ## Commentary on John 19.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-44 - Source: Preuschen 4:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The coins are sacred words bearing the King's image, to be tested like coins; each should bring what he can to build up the church. ### Greek text τὰ δὲ νομίσματα τίνα ἂν εἴη ἢ οἱ Μοι λόγοι τὴν εἰκόνα τοῦ μεγάλου βασιλέως ἐντετυπωμένην ἔχοντες, ὑπὸ δοκίμων τραπεζιτῶν θεωρούμενοι, τῶν χωρίζειν ἐπισταμένων ἀπὸ τῶν δοκίμων τὰ ἀδόκιμα μὲν προσποιούμενα δὲ εἶναι δόκιμα καὶ τηρούντων τὴν ἐντολὴν Ἰησοῦ λέγουσαν· »Γίνεσθε δόκιμοι τραπεζῖται«, καὶ τὴν Παύλου διδαχὴν φάσκοντος· Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς »εἴδους πονηροῦ ἀπέχεσθε«; ἕκαστος δὴ συνεισφερέτω εἰς οἰκοδομὴν τῆς ἐκκλησίας φέρων ἐπὶ τὸ νοητὸν γαζοφυλάκιον ἃ δύναται εἰς τιμὴν τοῦ θεοῦ καὶ ὠφέλειαν τοῦ κοινοῦ. ### English translation (Claude) And what would the coins be but the divine words that bear the image of the great King stamped on them, examined by approved money changers, who know how to separate from the approved coins those that are unapproved yet pretend to be approved, and who keep the commandment of Jesus that says, “Be approved money changers,” and the teaching of Paul, who says, “Test all things, hold fast to what is good, abstain from every form of evil”? Let each, then, contribute to the building up of the church, bringing to the spiritual treasury what he can for the honor of God and the benefit of all. ### Scripture references - 1 Thess 5:21–22: quotation, high confidence ### Extrabiblical texts - Agraphon (Sayings of Jesus outside the Gospels (agrapha)): quotation, medium confidence ### Translation notes - “Be approved money changers” is a saying of Jesus not in the Gospels (an agraphon), often cited by Origen. The other quotation is 1 Thess 5:21–22. The word rendered “divine” is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 19.44 (Preuschen 4:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-44). ## Commentary on John 19.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-45 - Source: Preuschen 4:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Words and deeds both go into the treasury, and Christ judges by each one's ability, not the amount. ### Greek text Ἐπεὶ δὲ ἔστιν ὠφεληθῆναι τὸ κοινὸν διχῶς, ἀπό τε λόγων καὶ ἀπὸ πράξεων, ὠν ὁ δίκαιος πράττει, καλῶς καὶ αὐταὶ ἀναφέρονται εἰς τὸ νοητὸν γαζοφυλάκιον. ἀλλʼ ἐπεὶ οὐκ ἴση οὐδʼ ὁμοία πάντων ἡ δύναμις ἐν τῶ βίῳ τούτῳ, εἴγε ἔδωκεν ὁ οἰκοδεσπότης τῷ μὲν πέντε τάλαντα. τῷ δὲ δύο, τῷ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, ἀποδέχεται ὁ ἔμψυχος τούτου λόγος, ἐνορῶν τῇ δυνάμει τῶν βαλλόντων εἰς ὃ διηγησάμεθα γαζοφυλάκιον, οὓς ἀποδέχεται, οὐ τῇ ποσότητι τῶν συνεισφερομένων ἐνορῶν μόνῃ. ### English translation (Claude) And since the community can be benefited in two ways, by words and by the deeds the righteous man does, these too are rightly brought into the spiritual treasury. But since the ability of all is not equal or alike in this life, if indeed the householder gave to one five talents, to another two, to another one, to each according to his own ability, his living Word accepts those he accepts by looking at the ability of those who put into the treasury we have described, not looking only at the amount contributed. ### Scripture references - Matt 25:15: allusion, high confidence ### Translation notes - The allusion is Matt 25:15. ### Citation (SBL) Origen, Comm. Jo. 19.45 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-45). ## Commentary on John 19.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-46 - Source: Preuschen 4:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ prefers those who give little from little ability to those who give more from great ability. ### Greek text διόπερ εἰ ἔστιν] τις πλείονα δυνάμενος, ὀλιγώτερα μὲν ὡς πρὸς τὴν ἐνυπάρχουσαν αὐτῷ δύναμιν ποιεῖ, πλείονα δὲ ὡς πρὸς ἑτέρων σύγκρισιν ἐλάττονα δυναμένων, * * καὶ ἀποδέχεται τοὺς δυνάμει τὰ ἐλάττονα πεποιηκότας παρὰ τοὺς πλείονα συνεισενεγκόντας ἐκ δυνάμεως πολλαπλασίονα φέρειν δυναμένης, ὡς γέγραπται ἃ τοῦ τε Λουκᾶ καὶ τοῦ Μάρκου. ### English translation (Claude) Therefore, if there is someone able to do more, he does less in relation to the ability he has, though more by comparison with others of lesser ability, … and he accepts those who have done less in quantity but in keeping with their ability, above those who contributed more from an ability that could bring many times as much, as is written in Luke and Mark. ### Scripture references - Luke 21:3–4: allusion, high confidence - Mark 12:43–44: allusion, high confidence ### Translation notes - There is a gap in the text (marked * *). ### Citation (SBL) Origen, Comm. Jo. 19.46 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-46). ## Commentary on John 19.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-47 - Source: Preuschen 4:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one should look down on those who seem to do less, since only God knows what each could do. ### Greek text ἅμα δὲ διδάσκει τὰ ῥητὰ ταῦτα τὸν νοήσαντα ταῦτα πνευματικῶς μηδεπώποτε τοὺς νομιζομένους διαφέρειν δεῖν ἐπαίρεσθαι κατὰ τῶν ὡς πρὸς κρίσιν ὑποδεεστέρων· οὐ γὰρ πεπείσθω τις τῶν ὑπολαμβανομένων πλείονα καὶ κρείττονα ποιεῖν, συγκρίνων ἑαυτὸν τοῖς ὅσον ἐπὶ ἀνθρωπίνῃ κρίσει ἐλάχιστα πράττουσιν ὅτι πάντα ἃ δεδύνηται πεποίηκεν, ἢ ἐκεῖνος οὐ πάντα εἰ <εἰ ἃ> οἷός τε ἠν ἀπαιτεῖσθαι ἀπὸ τοῦ λόγου ἀποδέδωκεν. ### English translation (Claude) At the same time these texts teach one who understands them spiritually that those thought to excel must never exalt themselves over those who seem inferior by comparison. For let none of those who are supposed to do more and better be persuaded, comparing himself with those who, as far as human judgment goes, do very little, that he has done all he could, or that the other has not rendered all that could be required of him by reason. ### Citation (SBL) Origen, Comm. Jo. 19.47 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-47). ## Commentary on John 19.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-48 - Source: Preuschen 4:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widow may stand for a simple soul, yet Jesus says she gave more than all. ### Greek text ἀνεβλεψεν οὖν εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους ὁ Ἰησοῦς, καὶ ἰδὼν τὴν πενιχρὰν χήραν λεπτὰ βάλλουσαν δύο τάχα τῷ γνωστικῷ τόπῳ ἢ τῷ πρακτικῷ ἁπλούστερον περὶ τῶν θείων φρονοῦσαν. καὶ ἀνάλογον τούτοις βιοῦσαν, εἶπεν· »᾿Αληθῶς λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον »πάντων ἔβαλεν«. ### English translation (Claude) Jesus, then, looked up at the rich putting their gifts into the treasury, and seeing the poor widow putting in two small coins, perhaps one whose thinking about divine things was rather simple, in the realm of knowledge or of practice, and who lived in keeping with this, he said, “Truly I tell you, this poor widow has put in more than all of them.” ### Scripture references - Luke 21:1–3: quotation, high confidence ### Translation notes - The quotation is Luke 21:1–3. ### Citation (SBL) Origen, Comm. Jo. 19.48 (Preuschen 4:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-48). ## Commentary on John 19.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-49 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich gave only a small part of what they could. ### Greek text καὶ τοῦτο εἶπεν καθορῶν τίνα τρόπον πολλαπλασίονα δυνάμενοι φέρειν εἰς τὸ κοινὸν οἱ ὅσον ἐπὶ τῇ δυνάμει πλούσιοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα τοῦ θεοῦ ἐλάχιστον μόριον, ὠν οἶοί τε ἠσαν συνεισφέρειν. ### English translation (Claude) And he said this seeing how those who were rich in ability, though able to bring many times as much to the community, put into the gifts of God out of their abundance a very small part of what they could contribute. ### Scripture references - Luke 21:4: allusion, high confidence ### Translation notes - The allusion is Luke 21:4. ### Citation (SBL) Origen, Comm. Jo. 19.49 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-49). ## Commentary on John 19.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-50 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widow gave all she had, offering her whole strength to God. ### Greek text κατανόει δὲ καὶ τὰ τῆς χήρας ὑστερήματα καὶ ὅτι βιασαμένη ἑαυτὴν πάντα ὃν εἶχεν βίον ἤνεγκεν εἰς τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον, προσφέρουσα πᾶσαν τὴν δύναμιν ἑαυτῆς τῷ θεῷ. ### English translation (Claude) But consider also the widow's want, and that, forcing herself, she brought her whole living into the treasury in the temple, offering all her power to God. ### Scripture references - Mark 12:44: allusion, high confidence ### Translation notes - The allusion is Mark 12:44. ### Citation (SBL) Origen, Comm. Jo. 19.50 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-50). ## Commentary on John 19.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-51 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ always watches how each soul gives, and justifies the poor soul that gives with all its strength. ### Greek text Ἀεὶ τοίνυν ὁ Ἰησοῦς κατὰ μὲν τὸν Λουκᾶν, ἀναβλέπων εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον πλουσίους τὰ δῶρα αὐτῶν, ὁρᾷ καὶ τὴν πενιχρὰν χήραν βάλλουσαν λεπτὰ δύο· κατὰ δὲ τὸν Μάρκον, ἑστὼς κατέναντι τοῦ γαζοφυλακίου θεωρεῖ τίνα τρόπον πᾶς ὁ λαὸς βάλλει κατὰ δύναμιν τὸν νοητὸν χαλκὸν εἰς τὸ γαζοφυλάκιον, καὶ ὡς μόνος δυνάμενος βλέπειν τοὺς πλουσίους εἶδεν εἴ ποτε πτωχὴ ψυχὴ καὶ ὑστερουμένη βάλλει ὅλῃ δυνάμει καὶ διὰ τοῦτο δικαιουμένη παρὰ τοὺς πολλοὺς πλουσίους. ### English translation (Claude) Always, then, Jesus, according to Luke, looking up at the rich putting their gifts into the treasury, sees also the poor widow putting in two small coins; and according to Mark, standing opposite the treasury, he watches how all the people put spiritual copper into the treasury according to their ability, and, as the only one able to see the rich, he saw whether a poor and needy soul was putting in with all her power and so was being justified above the many rich. ### Scripture references - Luke 21:1–2: allusion, high confidence - Mark 12:41–42: allusion, high confidence ### Translation notes - The allusions are Luke 21:1–2 and Mark 12:41–42. ### Citation (SBL) Origen, Comm. Jo. 19.51 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-51). ## Commentary on John 19.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-52 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus teaches his disciples to see as God sees, looking on the heart. ### Greek text ἅπερ οὐ τοῖς τυχοῦσιν λέγει ἀλλʼ, ὥς φησιν ὁ Μάρκος, τοῖς μαθηταῖς αὐτοῦ· καὶ νῦν γὰρ προσκαλούμενος τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς διδάσκων βλέπειν οὐχ ὡς ὄψεται ἄνθρωπος ἀλλʼ ὡς ὄψεται ὁ θεός (»Ἄνθρωπος »ὄψεται εἰς πρόσωπον, ὁ δὲ θεὸς ὄψεται εἰς καρδίαν«) τὸ »᾿Αμὴν »λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλεν τῶν »βαλλόντων εἰς τὸ γαζοφυλάκιον« καὶ τὰ ἑξῆς. ### English translation (Claude) These things he says not to just anyone but, as Mark says, to his disciples; for now too, calling his disciples, he says to them, teaching them to see not as man sees but as God sees (“Man looks on the face, but God looks on the heart”): “Truly I tell you, this poor widow has put in more than all those putting into the treasury,” and what follows. ### Scripture references - 1 Sam 16:7: quotation, high confidence - Mark 12:43: quotation, high confidence ### Translation notes - The quotations are 1 Sam 16:7 and Mark 12:43. ### Citation (SBL) Origen, Comm. Jo. 19.52 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-52). ## Commentary on John 19.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-53 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where all brought offerings, Jesus brought the greatest gift: words of eternal life. ### Greek text τί δή μοι ταῦτα πάντα βούλεται προκειμένου διηγήσασθαι τὸ »Ταῦτα τὰ ῥήματα † ἂ »ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ«, ἢ παραστῆσαι, ὅτι πάντων συνεισφερόντων ἐν τῷ γαζοφυλακίῳ τοῦ ἱεροῦ τοῦ ὑπὲρ τοῦ κοινοῦ τὰ θρέψοντα τοὺς δεομένους, μᾶλλον πάντων ἐχρῆν τὸν ᾿Ιησοῦν φέρειν τὰ ὠφελήσοντα, ἅπερ ἦν ῥήματα ζωῆς αἰωνίου καὶ διδασκαλία ἡ περὶ θεοῦ καὶ >; ### English translation (Claude) What, then, do I intend by all this, when the task is to explain “These words he spoke in the treasury, teaching in the temple,” except to show that, while all were contributing in the temple treasury, for the community, what would feed the needy, Jesus more than all had to bring what would benefit, namely words of eternal life and the teaching about God and …? ### Scripture references - John 8:20: quotation, high confidence - John 6:68: allusion, high confidence ### Translation notes - The quotation is John 8:20; the allusion is John 6:68. The sentence breaks off in the digital text; a dagger marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 19.53 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-53). ## Commentary on John 19.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-54 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' sayings in the treasury were more precious than any coin. ### Greek text καὶ παντός γε νομίσματος τιμαλφέστερον ἠν τὸ »᾿Εγώ εἰμι τὸ φῶς τοῦ κόσμου« ἐν τῷ γαζοφυλακίῳ εἰρημένον, καὶ τὸ «Εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε« καὶ ὅλα τὰ κατὰ τὸν τόπον. ### English translation (Claude) And more precious than any coin was “I am the light of the world,” spoken in the treasury, and “If you knew me, you would know my Father also,” and everything in that passage. ### Scripture references - John 8:12: quotation, high confidence - John 8:19: quotation, high confidence ### Translation notes - The quotations are John 8:12 and 8:19. ### Citation (SBL) Origen, Comm. Jo. 19.54 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-54). ## Commentary on John 19.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-55 - Source: Preuschen 4:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All others' gold is sand compared with Jesus' words, which are wisdom itself. ### Greek text καὶ ὁ πᾶς γε τῶν λοιπῶν εἰς τὸ γαζοφυλάκιον φερόντων ἂ εἶχον χρυσὸς ψάμμος ἦν ὀλίγη ὡς πρὸς τὰ Ἰησοῦ ῥήματα· σοφία γὰρ ἦν πᾶς ὁ λόγος αὐτοῦ· »Πᾶς δὲ χρυσὸς »ἐν ὄψει σοφίας ψάμμος ὀλίγη, καὶ ὡς πηλὸς λογισθήσεται ἄργυρος »ἐναντίον αὐτῆς«. ### English translation (Claude) And all the gold of the others who brought what they had into the treasury was a little sand compared with the words of Jesus; for his whole word was wisdom: “All gold in the sight of wisdom is a little sand, and silver will be reckoned as clay before her.” ### Extrabiblical texts - Wis 7:9 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation is Wis 7:9. ### Citation (SBL) Origen, Comm. Jo. 19.55 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-55). ## Commentary on John 19.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-56 - Source: Preuschen 4:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's wisdom, spoken among the perfect, surpasses all worldly wisdom as gold surpasses sand; Scripture's words are refined silver from the Word. ### Greek text καὶ ταῦτά γε σαφῶς νοηθήσεται τοῖς κατακούειν μεμαθηκόσιν τῆς τοῖς τελείοις λαλουμένης σοφίας, έν μυστηρίῳ ἀποκεκρυμμένης, »ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς τὴν« τῶν δικαίων »αὐτοῦ δόξαν«, καὶ δυναμένοις ἐνορᾷν ὑπεροχὴν σοφίας θεοῦ παρὰ τὴν »σοφίαν τοῦ αἰῶνος τούτου« ἢ »τῶν ἀρχόντων τοῦ »αἰῶνος τούτου, τῶν καταργουμένων«, οἱονεὶ προφήταις ἰδίοις χρωμένων, τῶν ὁποιωνδήποτε λόγων ἑτέρων παρὰ τὴν ἀλήθειαν προϊσταμένοις· ψάμμος γὰρ ὀλίγη αἱ λοιπαὶ σοφίαι χρυσὸς εἶναι νομιζόμεναι ἐν ὄψει σοφίας, ἣν ἐκτισεν ὁ θεὸς ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, καὶ ἄργυρος ὁ τῶν πολλῶν λαμπρὸς καὶ πιθανὸς λόγος ὡς πηλὸς λογισθήσεται, 〈ἐναντίον〉 τῶν ἁγνῶν λογίων κυρίου τῶν πεπυρωμένων καὶ κεκαθαρισμένων ἑπταπλασίως καὶ δοκίμων, ἅτε προεληλυθότων ἀπὸ τοῦ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγου. ### English translation (Claude) And this will be clearly understood by those who have learned to listen to the wisdom spoken among the perfect, hidden in a mystery, “which God foreordained before the ages for the glory” of his righteous ones, and who can see the superiority of God's wisdom over “the wisdom of this age” or “of the rulers of this age, who are being brought to nothing,” who use, as it were, their own prophets, those who champion any words whatever other than the truth. For the other wisdoms, thought to be gold, are a little sand in the sight of the Wisdom whom God created as the beginning of his ways for his works; and the brilliant and persuasive speech of the many, silver, will be reckoned as clay before the pure oracles of the Lord, tried in the fire and purified seven times and approved, since they have come forth from the Word who was in the beginning with God. ### Scripture references - 1 Cor 2:6–7: quotation, high confidence - Prov 8:22: allusion, high confidence - Ps 12:6 (11:7 LXX): allusion, high confidence - John 1:1–2: allusion, high confidence ### Extrabiblical texts - Wis 7:9 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The quotations and allusions are 1 Cor 2:6–7, Prov 8:22, Wis 7:9, Ps 12:6 (11:7 LXX), and John 1:1–2. Origen adapts 1 Cor 2:7 (“for the glory of his righteous ones”). ### Citation (SBL) Origen, Comm. Jo. 19.56 (Preuschen 4:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-56). ## Commentary on John 19.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-57 - Source: Preuschen 4:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's imitator should come to the spiritual temple and bring words of eternal life and matching deeds. ### Greek text Τὰ δὲ ἀπὸ τῆς ἐπιγεγραμμένης Σοφίας ἄλλως παρεθέμεθα εἰς τὸ συνιδεῖν τὴν δύναμιν τοῦ »Ταῦτα τὰ ῥήματα † ἃ ἐλάλησεν ἐν »τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ«. τηρείσθω γὰρ ἡ περὶ τῶν πλουσίων καὶ τῆς πενιχρᾶς χήρας διήγησις ὡς ἀποδέδοται, καὶ εἴ τίς γε μιμητής έστιν Χριστοῦ, ἡκέτω ἐπὶ τὸ μὴ ἐν τόπῳ νοητὸν ἱερὸν τοῦ θεοῦ ὁδεύων τῷ νώ καὶ ἀκολουθῶν τῷ πνεύματι χειραγωγῆσαι αὐτὸν ἐπʼ αὐτὸ δυναμένῳ, καὶ φερέτω δόκιμα νομίσματα, ῥήματα ζωῆς αἰωνίου, ἐπὶ τὸ γαζοφυλάκιον, καὶ ἔργα ἀκόλουθα τοῖς τοιούτοις ῥήμασιν. ### English translation (Claude) We have cited the words from the book entitled Wisdom in another way, to see the force of “These words he spoke in the treasury, teaching in the temple.” For let the account of the rich and the poor widow be kept as it has been explained; and if anyone is an imitator of Christ, let him come to the spiritual temple of God, which is not in a place, traveling with the mind and following the Spirit, who can lead him by the hand to it; and let him bring approved coins, words of eternal life, to the treasury, and deeds in keeping with such words. ### Scripture references - John 8:20: quotation, high confidence - 1 Cor 11:1: allusion, medium confidence - John 6:68: allusion, high confidence ### Extrabiblical texts - Wis 7:9 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The quotation is John 8:20; the allusions are Wis 7:9, 1 Cor 11:1, and John 6:68. A dagger in the digital text marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 19.57 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-57). ## Commentary on John 19.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-58 - Source: Preuschen 4:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen wishes all would give their whole wealth to God. ### Greek text ἀλλʼ εἴθε μήτε πενιχρά τις ἡμῶν μήτε χήρα εἴη φέρειν μηδὲν πλεῖον δυναμένη δύο λεπτῶν, μήτε πλούσιος ἐκ μόνου τοῦ περισσεύματος φέρων, ἀλλὰ πάντα τὸν πλοῦτον ἀνατιθεὶς τῷ θεῷ. ### English translation (Claude) But would that none of us were a poor widow able to bring nothing more than two small coins, nor a rich man bringing only from his abundance, but one dedicating all his wealth to God. ### Scripture references - Mark 12:44: allusion, high confidence ### Translation notes - The allusion is Mark 12:44. ### Citation (SBL) Origen, Comm. Jo. 19.58 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-58). ## Commentary on John 19.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-59 - Source: Preuschen 4:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus spoke only as much as the treasury could hold; the world cannot contain the whole Word. ### Greek text Ἰησοῦς δὲ οὐ πάντα ἃ εἶχεν ῥήματα ἐλάλησεν ἐν τώ γαζοφυλακίῳ διδάσκων, ἀλλὰ τοσαῦτα ὅσα ἐχώρει τὸ γαζοφυλάκιον· οὐδὲ γὰρ αὐτόν γε οἶμαι χωρεῖν τὸν κόσμον τὸν ὅλον τοῦ θεοῦ λόγον. ### English translation (Claude) But Jesus did not speak all the words he had when teaching in the treasury, but as many as the treasury could hold; for I do not think that even the world itself could hold the whole Word of God. ### Scripture references - John 21:25: allusion, high confidence ### Translation notes - The allusion is John 21:25. ### Citation (SBL) Origen, Comm. Jo. 19.59 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-59). ## Commentary on John 19.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-60 - Source: Preuschen 4:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While Jesus spoke, no one could seize him; only when silent was he taken. ### Greek text ὅμως δὲ τοσαῦτα ῥήματα ἐν τῷ γαζοφυλακίῳ λαλῶν καὶ διδάσκων ὁ Ἰησοῦς ἐν τῷ ἱερῷ ὑπʼ οὐδενὸς ἐκρατεῖτό πω· καὶ αὐτοῦ γὰρ οἱ λόγοι ἰσχυρότεροι ἐτύγχανον τῶν πιάσαι αὐτὸν θελόντων. καὶ ὅσον γε λέγει, οὐδεὶς αὐτὸν πιάσει τῶν ἐπιβουλευόντων αὐτῶ· ἀλλʼ ἐὰν σιωπήσῃ, τότε κρατεῖται. ### English translation (Claude) Yet although Jesus spoke so many words in the treasury and taught in the temple, he was not yet seized by anyone; for his words were stronger than those who wished to arrest him. And as long as he speaks, none of those plotting against him will arrest him; but if he is silent, then he is seized. ### Scripture references - John 8:20: allusion, high confidence ### Translation notes - The allusion is John 8:20. ### Citation (SBL) Origen, Comm. Jo. 19.60 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-60). ## Commentary on John 19.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-61 - Source: Preuschen 4:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ kept silent before Pilate so that he could be crucified in weakness. ### Greek text ὅθεν ἐπεὶ ἐβούλετο ὑπὲρ τοῦ κόσμου παθεῖν, ἐξεταζόμενος ὑπὸ τοῦ Πιλάτου καὶ μαστιγούμενος σιωπᾷ· εἰ γὰρ λελαλήκει, οὐκέτι ἐγίνετʼ <ἃν> αὐτῷ τὸ ἐσταυρῶσθαι ἀσθενείας, ἐπείπερ οὐκ ἔστιν ἀσθένεια ἐν οἷς ὁ λόγος λαλεῖ. ### English translation (Claude) Hence, since he wished to suffer for the world, he is silent when examined by Pilate and scourged; for if he had spoken, his being crucified in weakness would no longer have happened, since there is no weakness in those in whom the Word speaks. ### Scripture references - Matt 27:14: allusion, high confidence - 2 Cor 13:4: allusion, high confidence ### Translation notes - The allusions are Matt 27:14 and 2 Cor 13:4. ### Citation (SBL) Origen, Comm. Jo. 19.61 (Preuschen 4:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-61). ## Commentary on John 19.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-62 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His arrest had to happen not in the temple but across the Kidron brook. ### Greek text ὄντι δὲ αὐτῶ ἐν τῷ γαζοφυλακίῳ οὐδέπω ἡ ὥρα ἐνειστήκει τοῦ πιασθῆναι αὐτόν, ἀλλʼ οὐδὲ ὄντι ἐν τῷ ἱερῷ· χειμάρρουν δέ τινα ἐχρῆν εἶναι τὸν τόπον ἔνθα ἐβούλετο πιασθῆναι ὁ Ἰησοῦς καὶ ἐδύνατο. ### English translation (Claude) While he was in the treasury, the hour for his arrest had not yet come, nor while he was in the temple; the place where Jesus wished and allowed himself to be arrested had to be a winter torrent. ### Scripture references - John 18:1: allusion, high confidence ### Translation notes - The allusion is John 18:1 (the Kidron). ### Citation (SBL) Origen, Comm. Jo. 19.62 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-62). ## Commentary on John 19.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-63 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His arrest also had to be by night; the “hour” has been discussed earlier. ### Greek text ἀλλὰ καὶ καιρὸν τοῦ κρατεῖσθαι αὐτὸν οὐκ ἔδει εἶναι ἡμερινόν· »῾Ο γὰρ »᾿Ιούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων »ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὃπλων«. περὶ δὲ τοῦ »Οὔπω ἐλήλυθεν ἡ ὥρα αὐτοῦ« ἐν τοῖς ἀνωτέρω διὰ πλειόνων διειλήφαμεν, οἷς χρήσει καὶ εἰς τὰ παρόντα. Εἶπεν οὖν Πάλιν αὐτοῖς· ᾿Εγὼ ὑΠάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἀμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅΠου ἐγὼ ὑΠάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν. ### English translation (Claude) And the time of his arrest had to be not by day; for “Judas, taking the cohort and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons.” About “His hour had not yet come” we have treated at length above, and you will use that for the present passage too. “So he said to them again, ‘I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come.’” ### Scripture references - John 18:3: quotation, high confidence - John 8:20: quotation, high confidence - John 8:21: quotation, high confidence ### Translation notes - The quotations are John 18:3, John 8:20, and John 8:21 (the lemma of the next section). ### Citation (SBL) Origen, Comm. Jo. 19.63 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-63). ## Commentary on John 19.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-64 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The treasury discourse runs until “before Abraham was, I am,” after which Jesus left the temple. ### Greek text Καὶ ταῦτα ἐν τῷ γαζοφυλακίῳ ἐν τῷ ἱερῷ, προστιθεὶς τοῖς προτέροις οὐ μόνον ταῦτα ἀλλὰ πλείονα ἕως τοῦ »᾿Αμὴν λέγω »ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί«. μετὰ δὲ τοῦτον τὸν λόγον ἀράντων λίθους, ἴνα λιθάσωσιν αὐτόν, Ἰησοῦς ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ, ὅτε παράγων εἶδεν τὸν ἀπὸ γενετῆς τυφλόν, περὶ οὗ εἰσόμεθα, θεοῦ διδόντος, γενόμενοι κατὰ τὸν τόπον. ### English translation (Claude) And he says these things in the treasury in the temple, adding to what came before not only these but more, up to “Truly I tell you, before Abraham was, I am.” After this word, when they took up stones to stone him, Jesus hid himself and went out of the temple, when, passing by, he saw the man blind from birth, about whom we shall learn, God granting, when we come to that passage. ### Scripture references - John 8:58–59: quotation, high confidence - John 9:1: allusion, high confidence ### Translation notes - The quotation is John 8:58; the allusions are John 8:59 and 9:1. ### Citation (SBL) Origen, Comm. Jo. 19.64 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-64). ## Commentary on John 19.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-65 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many believed, like the poor coming to the treasury to receive. ### Greek text λέγει δὲ ταῦτα ἴνα τὸ ἐπιφερόμενον γένηται· »Ταῦτα γὰρ αὐτοῦ λαλοῦντος ἐπίστευσαν «εἰς αὐτόν«, οἱονεὶ πένητες ἐρχόμενοι ἐπὶ γαζοφυλάκιον, ἵνʼ ἐκεῖθεν λάβωσιν ἃ ἐὰν δύνωνται καὶ ἃ ἐὰν μερισθῇ αὐτοῖς. ### English translation (Claude) And he says these things so that what follows may come about: “As he was saying these things, many believed in him,” like poor people coming to a treasury to receive from it what they can and what may be distributed to them. ### Scripture references - John 8:30: quotation, high confidence ### Translation notes - The quotation is John 8:30. ### Citation (SBL) Origen, Comm. Jo. 19.65 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-65). ## Commentary on John 19.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-66 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many believe, but few remain in his word and come to know the truth. ### Greek text πολλοὶ μὲν οὖν ἐπίστευσαν εἰς αὐτόν, οὐ πολλοὶ δὲ ἔγνωσαν αὐτόν, ἐπεὶ τῶν πεπιστευκότων εἰς αὐτὸν οἱ μένοντες ἐν τῷ λόγῳ αὐτοῦ, ἀληθῶς γινόμενοι μαθηταὶ αὐτοῦ, γνώσονται τὴν ἀλήθειαν· οὐχὶ δὲ οἱ πολλοὶ τῶν πεπιστευκότων εἰς αὐτὸν μένουσιν ἐν τῷ λόγῳ αὐτοῦ, οὐδὲ οἱ πολλοὶ ἀληθῶς αὐτοῦ μαθηταὶ γίνονται. ### English translation (Claude) Many, then, believed in him, but not many knew him, since of those who believed in him, those who remain in his word, truly becoming his disciples, will know the truth; but most of those who have believed in him do not remain in his word, nor do most truly become his disciples. ### Scripture references - John 8:31–32: allusion, high confidence ### Translation notes - The allusion is John 8:31–32. ### Citation (SBL) Origen, Comm. Jo. 19.66 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-66). ## Commentary on John 19.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-67 - Source: Preuschen 4:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Few know the truth, so few become free. ### Greek text διόπερ οὐδὲ πολλοὶ γνώσονται ἀλήθειαν, καὶ εἰ ἀλήθεια ἐλευθεροῖ, ἐλεύθεροι οὐ γίνονται· ### English translation (Claude) Therefore not many will know the truth, and, if the truth sets free, they do not become free; ### Scripture references - John 8:32: allusion, high confidence ### Translation notes - The allusion is John 8:32. ### Citation (SBL) Origen, Comm. Jo. 19.67 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-67). ## Commentary on John 19.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-68 - Source: Preuschen 4:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who “lift up” the Son come to know him; beginners fed on milk know only Christ crucified. ### Greek text σφόδρα γὰρ ὀλίγοι χωροῦσι τὴν ἐλευθερίαν. τίνες δέ εἰσιν οἱ γνωσόμενοι ἢ οἱ ὑψοῦντες αὐτόν; ὡς αὐτὸς διδάσκει λέγων· »Ὅταν ὑψώ- »σητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι.« οὐδεὶς δὲ αὐτὸν ὑψοῖ γάλακτι ποτιζόμενος, παρασκευάζων ἑαυτὸν εἰς παρα- δοχὴν τῆς στερεᾶς τροφῆς· διόπερ τῷ τοιούτῳ λέγει· »Ἔκρινα μηδὲν »εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, πρὸς ὃν καὶ ὁ τοῦ λόγου διάκονος ἐν ἀσθενείᾳ γίνεται, ὤς φησιν ὁ Παῦλος τοῖς τοιούτοις· »Κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ »πολλῷ ἐγενόμην πρὸς ὑμᾶς«. ### English translation (Claude) for very few are capable of freedom. And who are those who will know, or those who lift him up? As he himself teaches, saying, “When you have lifted up the Son of Man, then you will know that I am.” But no one who is being given milk to drink, preparing himself to receive solid food, lifts him up; therefore he says to such a one, “I decided to know nothing among you except Jesus Christ and him crucified,” and toward him the minister of the Word too comes in weakness, as Paul says to such people, “And I was with you in weakness and in fear and in much trembling.” ### Scripture references - John 8:28: quotation, high confidence - 1 Cor 3:2: allusion, high confidence - 1 Cor 2:2–3: quotation, high confidence ### Translation notes - The quotations are John 8:28, 1 Cor 2:2, and 1 Cor 2:3; the allusion is 1 Cor 3:2. ### Citation (SBL) Origen, Comm. Jo. 19.68 (Preuschen 4:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-68). ## Commentary on John 19.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-69 - Source: Preuschen 4:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus begins a second discourse in the treasury. ### Greek text Φησὶ τοίνυν ὁ τοῦ θεοῦ λόγος ἀρχὴν ποιούμενος δευτέρων μαθημάτων τῶν ἐν τῷ γαζοφυλακίῳ έν τῷ ἱερῶ· »Ἐγὼ ὑπάγω καὶ »ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. ### English translation (Claude) The Word of God, then, making a beginning of the second lessons in the treasury in the temple, says: “I am going away, and you will seek me, and you will die in your sin.” ### Scripture references - John 8:21: quotation, high confidence ### Translation notes - The quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.69 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-69). ## Commentary on John 19.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-70 - Source: Preuschen 4:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The warning was for those he knew would not believe; they could not follow him because they would not. ### Greek text ζητῶ διὰ τὸ »Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν«, μήποτε οὐ πρὸς πάντας τοὺς παρόντας λέγει τὸ »Ἐγὼ ὑπάγω καὶ ζητήσετέ »με, καὶ· ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«, ἀλλὰ πρὸς τούτους, οὓς ᾔδει μὴ πιστεύσοντας, καὶ διὰ τοῦτο ἐν τῇ ἁμαρτίᾳ αὐτῶν αποθανουμένους καὶ μὴ δυναμένους ὀπίσω αὐτοῦ ἀκολουθῆσαι· μὴ δυναμένους δὲ διὰ τὸ μὴ βούλεσθαι· εἰ γὰρ βουλόμενοι οὐκ ἐδύναντο, οὐκ ἂν εὐλόγως αὐτοῖς ἐλέγετο τὸ »᾿Εν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. ### English translation (Claude) I ask, because of “As he was saying these things, many believed in him,” whether he does not say “I am going away, and you will seek me, and you will die in your sin” to all who were present, but to those whom he knew would not believe, and therefore would die in their sin and be unable to follow after him; unable because unwilling. For if they wished and were not able, “You will die in your sin” would not reasonably have been said to them. ### Scripture references - John 8:30: quotation, high confidence - John 8:21: quotation, high confidence ### Translation notes - The quotations are John 8:30 and 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.70 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-70). ## Commentary on John 19.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-71 - Source: Preuschen 4:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: seeking Jesus is usually good, so why is it said to unbelievers? ### Greek text Ἐρεῖ δέ τις πρὸς τοῦτο· εἴπερ τοῖς ἐμμένουσιν τῷ μὴ πιστεύειν ταῦτα ἔλεγεν, πῶς τοῖς τοιούτοις φησὶ τὸ »Ζητήσετέ με«; πολλαχοῦ γὰρ ἀγαθὸν τὸ ζητεῖν τὸν Ἰησοῦν, ταὐτόν πως τυγχάνον τῷ ζητεῖν λόγον καὶ ἀλήθειαν καὶ σοφίαν. ### English translation (Claude) Someone will say to this: if he said these things to those who persist in unbelief, how does he say to such people, “You will seek me”? For in many places seeking Jesus is good, being somehow the same as seeking the Word, truth, and wisdom. ### Scripture references - John 8:21: quotation, high confidence ### Translation notes - The quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.71 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-71). ## Commentary on John 19.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-72 - Source: Preuschen 4:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Seeking” Jesus is also used of those who plotted to kill him. ### Greek text ἀλλʼ ἐρεῖς ὅτι καὶ περὶ ἐπιβουλευόντων ποτὲ λέγεται τὸ ζητεῖν, ὥσπερ ἐν τῷ »Ἐζήτουν αὐ- »τὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτε οὕπω »ἐληλύθει ἡ ὥρα αὐτοῦ«, καὶ έν τῷ »Οἶδα ὅτι σπέρμα ᾿Αβραάμ ἐστε· »ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὄτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν«, καὶ ἐν τῷ »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν »ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ πατρός«. ### English translation (Claude) But you will say that seeking is also said at times of those who plot, as in “They sought to arrest him, and no one laid a hand on him, because his hour had not yet come,” and in “I know that you are Abraham's seed; but you seek to kill me, because my word finds no place in you,” and in “But now you seek to kill me, a man who has told you the truth, which I heard from the Father.” ### Scripture references - John 7:30: quotation, high confidence - John 8:37: quotation, high confidence - John 8:40: quotation, high confidence ### Translation notes - The quotations are John 7:30, 8:37, and 8:40. ### Citation (SBL) Origen, Comm. Jo. 19.72 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-72). ## Commentary on John 19.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-73 - Source: Preuschen 4:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all who seek Jesus seek him rightly, so the saying does not contradict “everyone who seeks finds.” ### Greek text διὸ καὶ λέγεται τοῖς μὴ καλῶς ζητοῦσιν τὸ »Καὶ ζητήσετέ με« οὐκ ἐναντίον τῷ »Πᾶς ὁ ζητῶν εὑρίσκει«. καὶ ἀεὶ δὲ διαφοραί εἰσιν τῶν ζητούντων τὸν Ἰησοῦν, οὐ πάντων γνησίως καὶ ὑπὲρ τῆς ἑαυτῶν σωτηρίας καὶ τοῦ ὠφεληθῆναι ἀπʼ αὐτοῦ ζητούντων αὐτόν. εἰσὶν γὰρ καὶ κατὰ μυρίας. ### English translation (Claude) Therefore “And you will seek me,” said to those who do not seek rightly, is not contrary to “Everyone who seeks finds.” And there are always differences among those who seek Jesus, since not all seek him sincerely, for their own salvation and to be helped by him. For there are also some who, with countless ### Scripture references - John 8:21: quotation, high confidence - Matt 7:8: quotation, high confidence ### Translation notes - The quotations are John 8:21 and Matt 7:8; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.73 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-73). ## Commentary on John 19.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-74 - Source: Preuschen 4:311–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only right seekers find him; if the Word is rejected he departs, and those who seek him afterward die in their sin. ### Greek text ἀποπεπτωκυίας τοῦ καλοῦ προθέσεις ζητοῦντες τὸν Ἰησοῦν· διόΠερ μόνοι οἱ ὀρθῶς ζητήσαντες αὐτὸν εἰρήνην εὑρον, οἳ καὶ κυρίως λέγοιντʼ ἂν αὐτὸν ζητεῖν τὸν ἐν ἀρχῇ λόγον, πρὸς τὸν θεὸν λόγον, καὶ ἴνα αὐτοὺς προσαγάγῃ τῷ πατρί. παρὼν δὲ καὶ ἐμφανταζόμε- νος ὁ λόγος, ἐπὰν μὴ παραδεχθῇ, ἀπειλεῖ τὸ ὑπάγειν καὶ λέγει· »Ἐγὼ »ὑπάγω«· καὶ ἐὰν ἀπελθόντος γε αὐτοῦ ζητῶμεν αὐτόν, οὐχ εὑρήσομεν αὐτόν, ἀλλʼ ἐν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα. ### English translation (Claude) intentions fallen away from the good, seek Jesus. Therefore only those who sought him rightly found peace, and they might properly be said to seek him who is the Word in the beginning, the Word with God, and to seek him so that he may bring them to the Father. And the Word, present and appearing, when he is not received, threatens to go away and says, “I am going away”; and if, when he has gone away, we seek him, we shall not find him, but shall die in our sin. ### Scripture references - John 1:1: allusion, high confidence - 1 Pet 3:18: allusion, medium confidence - John 8:21: quotation, high confidence ### Translation notes - The allusions are John 1:1 and 1 Pet 3:18; the quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.74 (Preuschen 4:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-74). ## Commentary on John 19.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-75 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word knows whom to leave and with whom to remain until he is found. ### Greek text οἶδεν δὲ ἀπὸ τίνος ὑπάγει καὶ τίνι παραμένει μηδέπω εὑρισκόμενος, ἴνʼ ἐν καιρῷ εὑρεθῇ ζητηθείς. ### English translation (Claude) And he knows from whom he goes away and with whom he remains while not yet found, so that, being sought, he may be found in due time. ### Citation (SBL) Origen, Comm. Jo. 19.75 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-75). ## Commentary on John 19.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-76 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To those who have the Word without seeing him Paul says not to seek him far away. ### Greek text καὶ τοῖς γε οὕτως ἔχουσιν αὐτὸν καὶ μὴ τεθεωρηκόσιν αὐτὸν λέγεται· »Μὴ εἴπῃς έν τῇ καρδίᾳ σου· Τίς ἀναβήσεται »εἰς τὸν οὐρανόν; τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· ἤ· Τίς καταβή- »σεται εἰς τὴν ἄβυσσον; τοῦτʼ ἐστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. ### English translation (Claude) And to those who have him in this way and have not beheld him it is said: “Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down; or ‘Who will descend into the abyss?’ that is, to bring Christ up from the dead. ### Scripture references - Rom 10:6–7: quotation, high confidence ### Translation notes - The quotation is Rom 10:6–7, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.76 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-76). ## Commentary on John 19.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-77 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word is near, in the heart; likewise the kingdom of God is within. ### Greek text »ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς σου τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου«. τούτοις δὲ φιλανθρώπως ὁ σωτὴρ ὑποδείκνυσιν καὶ τὰ περὶ τῆς τοῦ θεοῦ βασιλείας, ἕνα μὴ ζητῶσιν αὐτὴν ἔξω ἑαυτῶν μηδὲ λέγωσιν· »᾿Ιδοὺ ὧιδε, ἢ ἰδοὺ ἐκεῖ«· φησὶ γὰρ αὐτοῖς· »῾Η βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν«. ### English translation (Claude) But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart.’” And to these the Savior lovingly shows also the things concerning the kingdom of God, so that they may not seek it outside themselves nor say, “Behold, here,” or “Behold, there”; for he says to them, “The kingdom of God is within you.” ### Scripture references - Rom 10:8: quotation, high confidence - Luke 17:21: quotation, high confidence ### Translation notes - The quotations are Rom 10:8 and Luke 17:21. ### Citation (SBL) Origen, Comm. Jo. 19.77 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-77). ## Commentary on John 19.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-78 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While we keep the seeds of truth, the Word stays; if wickedness corrupts us, he leaves and we die in our sin. ### Greek text καὶ ὅσον γε σώζομεν τὰ ἐνσπαρέντα ἡμῶν τῇ ψυχῇ τῆς ἀληθείας σπέρματα καὶ τὰς ἀρχὰς αὐτῆς, οὐδέπω ἀπελήλυθεν ἀφʼ ἡμῶν ὁ λόγος· ἐὰν δὲ ἀπὸ τῆς κατὰ τὴν κακίαν χύσεως διαφθάρωμεν, τότε ἡμῖν ἐρεῖ· »῾Υπάγω«, ἴνα κἂν ζητῶμεν αὐτὸν οὐχ εὑρήσομεν, ἀλλʼ έν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα, καταλαμβανόμενοι έν αὐτῇ καὶ παραλαμβανόμενοι ἀπὸ ταύτης ὑπὸ τῶν τεταγμένων ἐπὶ τῷ ἀπαιτεῖν τὴν ψυχήν, κατὰ τὸν εἰπόντα· »Ἄφρον, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ »σοῦ«. ### English translation (Claude) And as long as we preserve the seeds of truth sown in our soul and its first principles, the Word has not yet gone away from us; but if we are corrupted by the outpouring of wickedness, then he will say to us, “I am going away,” so that even if we seek him we shall not find him, but shall die in our sin, overtaken in it and taken away from it by those appointed to demand back the soul, according to the one who said, “Fool, this night they demand your soul from you.” ### Scripture references - John 8:21: quotation, high confidence - Luke 12:20: quotation, high confidence ### Translation notes - The quotations are John 8:21 and Luke 12:20. ### Citation (SBL) Origen, Comm. Jo. 19.78 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-78). ## Commentary on John 19.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-79 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “die” means the death that is Christ's enemy, those addressed had not yet died spiritually. ### Greek text Οὐ χρὴ δὲ παρελθεῖν ἀνεξέταστον οὐδὲ καὶ τὸ »Ἐν τῇ »ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. εἰ μὲν <οὖν> κοινότερον δῆλον ὅτι οἱ μὲν ἀμαρτωλοὶ ἐν τῇ ἁμαρτίᾳ αὐτῶν ἀποθανοῦνται, οἱ δὲ δίκαιοι ἐν τῇ δικαιοσύνῃ· εἰ δὲ τὸ »Αποθανεῖσθε« κατὰ τὸν ἐχθρὸν τοῦ χριστοῦ θάνατον λαμβάνεται, ὡς τοῦ πρὸς θάνατον ἡμαρτηκότος ἀποθνήσκοντος, δῆλον ὅτι οἷς ταῦτα ἐλέγετο οὐδέπω ἀποτεθνήκεισαν. ### English translation (Claude) Nor must we pass over “You will die in your sin” unexamined. If it is meant in a more general sense, it is plain that sinners will die in their sin, and the righteous in their righteousness; but if “you will die” is taken of the death that is the enemy of Christ, as when one who has sinned unto death dies, it is plain that those to whom these words were said had not yet died. ### Scripture references - John 8:21: quotation, high confidence - 1 Cor 15:26: allusion, medium confidence - 1 John 5:16: allusion, high confidence ### Translation notes - The quotation is John 8:21; the allusions are 1 Cor 15:26 and 1 John 5:16. ### Citation (SBL) Origen, Comm. Jo. 19.79 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-79). ## Commentary on John 19.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-80 - Source: Preuschen 4:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their unbelief was not yet a sin unto death, but their weakness of soul was leading toward death. ### Greek text καὶ ζητήσεις πῶς οἱ μὴ πιστεύσαντες, ὅτε ἔζων, μέλλουσίν ποτε ἀποθανεῖσθαι. ἀπαντήσεται δέ τις καὶ πρὸς τοῦτο λέγων ὅτι κατʼ ἐκεῖνο καιροῦ τὸ μηδέπω πιστεύειν οὐδέπω πρὸς θάνατον ἁμάρτημα ἦν, καὶ πρὸς οὓς ὁ λόγος οὐδέπω τὰ πρὸς θάνατον ἡμαρτήκεισαν. ἀλλʼ ἔζων μὲν ἐν ἀσθενείᾳ τῆς ψυχῆς αὐτῶν, ἡ δὲ ἀσθένεια ἐκείνη πρὸς θάνατον ἦν. ### English translation (Claude) And you will ask how those who did not believe while they lived are one day going to die. Someone will meet this too by saying that at that moment not yet believing was not yet a sin unto death, and those addressed had not yet committed sins unto death; but they were living in weakness of their soul, and that weakness was unto death. ### Scripture references - 1 John 5:16: allusion, high confidence - John 11:4: echo, medium confidence ### Translation notes - The allusions are 1 John 5:16 and John 11:4. ### Citation (SBL) Origen, Comm. Jo. 19.80 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-80). ## Commentary on John 19.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-81 - Source: Preuschen 4:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a physician giving up a patient, Jesus foretold their death in sin. ### Greek text διὰ τοῦτο καὶ ὁ ἰατρὸς βλέ- πων ὀλεθρίως αὐτοὺς ἀσθενοῦντας, ἔλεγεν ἀπογνοὺς αὐτῶν τὴν θεραπείαν· »Ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν »ἀποθανεῖσθε«. εἴπομεν δὴ τὸ »ἐπεὶ ἡ ἀσθένεια ἐκείνη ἦν αὐτοῖς πρὸς θάνατον«, ἅτε μαθόντες ἀπὸ τοῦ Ἰησοῦ διαφορὰν ἀσθενειῶν. ### English translation (Claude) For this reason the physician too, seeing them dangerously ill, said, despairing of their cure, “I am going away, and you will seek me, and you will die in your sin.” We said, then, “since that weakness was unto death for them,” having learned from Jesus a difference among weaknesses. ### Scripture references - John 8:21: quotation, high confidence ### Translation notes - The quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.81 (Preuschen 4:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-81). ## Commentary on John 19.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-82 - Source: Preuschen 4:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lazarus' illness was not unto death; we must beware lest our sickness of soul become incurable. ### Greek text ἠσθένει δὲ καὶ ὁ Λάζαρος, ἀλλʼ ᾔδει ὁ ἰατρὸς ὅτι ἡ ἀσθένεια αὐτοῦ οὐ πρὸς θάνατον ἠν· διόπερ φησίν· »Αὕτη ἡ ἀσθένεια οὐκ ἔστιν »πρὸς θάνατον«. διὰ τοῦτο κἂν ἀντιλαμβανώμεθα τῶν ἑαυτῶν Μενούντων, προσέχωμεν μήποτε πρὸς θάνατον ἀσθενήσωμεν, μεταβαλλούσης τῆς νόσου ἀπὸ τοῦ ἔτι ἰατὴν εἶναι δύνασθαι ἐπὶ τὸ ἀνίατον. ### English translation (Claude) Lazarus too was ill, but the physician knew that his illness was not unto death; therefore he says, “This illness is not unto death.” For this reason, even if we take care of our own ailments, let us beware lest we become ill unto death, the disease changing from being still curable to incurable. ### Scripture references - John 11:4: quotation, high confidence ### Translation notes - The quotation is John 11:4. The phrase rendered “our own ailments” is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 19.82 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-82). ## Commentary on John 19.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-83 - Source: Preuschen 4:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who die in sin cannot follow Jesus, for the dead cannot praise the Lord. ### Greek text ἄμα δὲ σαφέστερόν πως ἔσται καὶ τὸ »Ὅπου ἐγὼ »ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν« ἐπιφερόμενον τῷ Καὶ ἐν τῇ »ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. ὅταν γὰρ ἀποθάνῃ τις ἐν τῇ ἑαυτοῦ ἁμαρτίᾳ, ὅπου ὑπάγει ὁ Ἰησοῦς οὐ δύναται ἀπελθεῖν· οὐδεὶς γὰρ νεκρὸς ἀκολουθεῖν δύναται τῷ Ἰησοῦ· »Οὐδὲ γὰρ οἱ νεκροὶ αἰνεσουσίν »σε, κύριε, οὐδὲ πάντες οἱ καταβαίνοντες εἰς ᾅδου. ἀλλʼ ἡμεῖς οἱ »ζῶντες εὐλογήσομεν τὸν κύριον«. ### English translation (Claude) At the same time, “Where I am going you cannot come,” which follows “And you will die in your sin,” will be somewhat clearer. For when someone dies in his own sin, he cannot go away where Jesus goes; for no dead man can follow Jesus: “For the dead will not praise you, Lord, nor all who go down to Hades; but we the living will bless the Lord.” ### Scripture references - John 8:21: quotation, high confidence - Ps 115:17–18 (113:25-Ps LXX): quotation, high confidence ### Translation notes - The quotations are John 8:21 and Ps 115:17–18 (113:25–26 LXX). ### Citation (SBL) Origen, Comm. Jo. 19.83 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-83). ## Commentary on John 19.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-84 - Source: Preuschen 4:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin is the soul's death, though only the sin John calls “unto death.” ### Greek text Ἔτι πρὸς τὸ »᾿Εν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε« παρα- θήσεις τὸ ἐκ τοῦ Ἰεζεκιὴλ οὕτως ἔχον· »Ψυχὴ ἡ ἁμαρτάνουσα, αὕτη »ἀποθανεῖται«· θάνατος γὰρ ψυχῆς ἁμαρτία, οἶμαι δὲ ὅτι οὐ πᾶσα, ἀλλʼ ἥν φησιν Ἰωάννης πρὸς θάνατον. ### English translation (Claude) Further, for “You will die in your sin” you will set beside it the passage from Ezekiel that runs: “The soul that sins, it shall die”; for sin is the death of the soul, though not, I think, every sin, but the one John calls unto death. ### Scripture references - John 8:21: quotation, high confidence - Ezek 18:4: quotation, high confidence - 1 John 5:16: allusion, high confidence ### Translation notes - The quotations are John 8:21 and Ezek 18:4; the allusion is 1 John 5:16. ### Citation (SBL) Origen, Comm. Jo. 19.84 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-84). ## Commentary on John 19.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-85 - Source: Preuschen 4:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some sins kill the soul, some weaken it, and some bring it loss. ### Greek text ἅμα δὲ καὶ διαστέλλει ὅτι τις ἁμαρτία θάνατός ἐστιν ψυχῆς, καί τις ἁμαρτία ἀσθένεια αὐτῆς τάχα δὲ καὶ τρίτον τις ἁμαρτία ζημία ψυχῆς ἐστιν, ἁμαρτία δηλονότι ἐκ τοῦ »Τί ὠφεληθήσεται ἄνθρωπος ἐὰν ὅλον τὸν κόσμον κερδήσῃ »τὴν δὲ ψυχὴν αὐτοῦ ἀπολέσῃ ἢ ζημιωθῇ;« καὶ ἐκ τοῦ »Εἴ τινος τὸ »ἔργον κατακαήσεται, ζημιωθήσεται«. ### English translation (Claude) At the same time he distinguishes that one sin is the death of the soul and another sin its weakness; and perhaps a third kind of sin is loss to the soul, sin plainly from “What will a man be profited if he gains the whole world but loses or forfeits his soul?” and from “If anyone's work is burned up, he will suffer loss.” ### Scripture references - Luke 9:25: quotation, high confidence - Matt 16:26: allusion, medium confidence - 1 Cor 3:15: quotation, high confidence ### Translation notes - The quotations are Luke 9:25 (compare Matt 16:26) and 1 Cor 3:15. ### Citation (SBL) Origen, Comm. Jo. 19.85 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-85). ## Commentary on John 19.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-86 - Source: Preuschen 4:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unbelievers cannot come where Jesus goes, but Peter could follow later. ### Greek text τοῖς μὲν οὖν ἐν τῇ ἁμαρτίᾳ ἀποθανουμένοις φησίν· »῾Υπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ »ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν«· τῷ δὲ Πέτρῳ· »Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, »ἀκολουθήσεις δὲ ὕστερον«· ἔξεστιν γὰρ μαθητευόμενον τῷ Ἰησοῦ νῦν μὲν μὴ παρεσκευάσθαι πρὸς τὸ ἀκολουθεῖν αὐτῷ ἀπιόντι πρὸς τὸν πατέρα, ὕστερον δὲ ἐξ ἐπιμελείας κατʼ ἴχνη βαίνοντα ἀκολουθεῖν τῷ διδασκάλῳ καὶ ἕπεσθαι τῷ λόγῳ τοῦ θεοῦ. ### English translation (Claude) To those, then, who will die in their sin he says, “I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come”; but to Peter, “Where I am going you cannot follow me now, but you will follow afterward.” For it is possible for one who is Jesus' disciple not to be prepared now to follow him as he goes away to the Father, but afterward, by diligence, walking in his footsteps, to follow the teacher and accompany the Word of God. ### Scripture references - John 8:21: quotation, high confidence - John 13:36: quotation, high confidence - 1 Pet 2:21: echo, medium confidence ### Translation notes - The quotations are John 8:21 and 13:36. ### Citation (SBL) Origen, Comm. Jo. 19.86 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-86). ## Commentary on John 19.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-87 - Source: Preuschen 4:313–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “You cannot come” may apply only to the present age: those addressed cannot now reach where Jesus is, that is, truth and wisdom. ### Greek text εἰκὸς δὲ ὅτι διὰ τὰ περὶ τέλους ἡμῖν ὑπονοούμενα ἐπιστήσει τις τῷ »Ὅπου ἐγὼ ὑπάγω »ὑμεῖς οὐ δύνασθε ἐλθεῖν«· καὶ πρὸς τοῦτο ἐρεῖ, ὅτι ἔξεστι νῦν μὲν μὴ δύνασθαι, ὕστερον δὲ δυνήσεσθαι· καὶ εἴπερ ἐστίν τις ἐνεστηκὼς αἰὼν καὶ ἄλλος μέλλων, οὑτοι πρὸς οὓς λέλεκται· »Οὐ δύνασθε »ἐλθεῖν«, κατὰ τὸν ἐνεστηκότα αἰῶνα πολὺς (πολὺς δὲ λείπων εἰς τὴν συντέλειαν αὐτοῦ ἐστιν χρόνος) οὐ δύνανται ἐλθεῖν, ὅπου Ἰησοῦς, τοῦτʼ ἔστιν, ὅπου ἡ ἀλήθεια καὶ ἡ σοφία καὶ ὁ λόγος, τοῦτο γάρ ἐστιν »ὅπου Ἱησοῦς«· ### English translation (Claude) It is likely that, because of what we suppose about the end, someone will pay attention to “Where I am going you cannot come,” and say to it that it is possible not to be able now but to be able later; and if there is a present age and another to come, these to whom “You cannot come” was said cannot come, during the present age (and much time remains until its consummation), where Jesus is, that is, where truth and wisdom and the Word are; for this is “where Jesus is.” ### Scripture references - John 8:21: quotation, high confidence ### Translation notes - The quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.87 (Preuschen 4:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-87). ## Commentary on John 19.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-88 - Source: Preuschen 4:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are held by sin in this age and the next, as with blasphemy against the Spirit, but not necessarily in the ages beyond. ### Greek text οἶδα δέ τινας οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι κρατουμένους ὑπὸ τῆς ἰδίας ἁμαρτίας, ὡς τούτους περὶ ὧν φησιν ὁ λόγος· »᾿Εὰν βλασφημήσῃ εἰς τὸ πνεῦμα »τὸ ἅγιον, οὐκ ἔχει ἄφεσιν οὔτε ἐν τούτω τῷ αἰῶνι οὔτε ἐν τῷ »μέλλοντι«· οὐ μέντοι γε εἰ μὴ ἐν τῷ μέλλοντι αἰῶνι, ἤδη οὐδὲ ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις. ### English translation (Claude) But I know of some who are held by their own sin not only in this age but also in the age to come, like those of whom the Word says, “If one blasphemes against the Holy Spirit, he has no forgiveness either in this age or in the age to come.” Yet if not in the age to come, it does not follow that not in the ages that come after it either. ### Scripture references - Matt 12:32: quotation, high confidence ### Translation notes - The quotation is a free form of Matt 12:32. The last sentence reflects Origen's speculation on successive ages. ### Citation (SBL) Origen, Comm. Jo. 19.88 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-88). ## Commentary on John 19.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-89 - Source: Preuschen 4:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says those in ignorance, unbelief, and sin cannot reach incorruption. ### Greek text Ὁ μέντοι γε Ἡρακλέων ἐκθέμενος τὴν περὶ τοῦ γαζοφυλακίου λέξιν οὐδὲν εἶπεν εἰς αὐτήν. εἰς δὲ τὸ »Ὅπου ἐγὼ ὑπάγω ὑμεῖς »οὐ δύνασθε ἐλθεῖν« φησί· πῶς ἐν ἀγνοίᾳ καὶ ἀπιστίᾳ καὶ ἁμαρτήμασιν ὄντες ἐν ἀφθαρσίᾳ δύνανται γενέσθαι; ### English translation (Claude) Heracleon, however, having set out the passage about the treasury, said nothing on it. But on “Where I am going you cannot come” he says: How can those who are in ignorance and unbelief and sins come to be in incorruption? ### Scripture references - John 8:21: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.89 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-89). ## Commentary on John 19.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-90 - Source: Preuschen 4:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen replies that the apostles too were once in ignorance and sin; anyone can reach incorruption by changing. ### Greek text μηδὲ ἐν τούτῳ κατακούων ἑαυτοῦ εἰ γὰρ οἱ ἐν ἀγνοίᾳ καὶ ἀπιστίᾳ καὶ ἁμαρτήμασιν ὄντες ἐν ἀφθαρσίᾳ οὐ δύνανται γενέσθαι, πῶς οἱ ἀπόστολοι έν ἀγνοίᾳ ποτὲ καὶ ἐν ἀπιστίᾳ καὶ ἐν ἁμαρτήμασιν γενόμενοι ἐν ἀφθαρσίᾳ γεγόνασιν; δύνανται οὖν οἱ ἐν ἀγνοίᾳ καὶ ἐν ἀπιστίᾳ καὶ ἐν ἁμαρτήμασιν γενόμενοι γενέσθαι ἐν ἀφθαρσίᾳ εἰ μεταβάλλοιεν, δυνατὸν αὐτοὺς μεταβαλεῖν. Ἔλεγον οὖν οἱ Ἰουδαῖοι· Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν; ### English translation (Claude) Not understanding himself even in this; for if those who are in ignorance and unbelief and sins cannot come to be in incorruption, how did the apostles, who were once in ignorance and unbelief and sins, come to be in incorruption? Those, then, who have been in ignorance and unbelief and sins can come to be in incorruption if they change, since it is possible for them to change. “So the Jews said, ‘Will he kill himself, since he says, “Where I am going you cannot come”?’” ### Scripture references - John 8:22: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The closing quotation is John 8:22, the lemma of the next section. Origen stresses that people can change, against the Valentinian fixed natures. ### Citation (SBL) Origen, Comm. Jo. 19.90 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-90). ## Commentary on John 19.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-91 - Source: Preuschen 4:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why did the Jews respond by asking whether he would kill himself? ### Greek text Ἄξιον ζητῆσαι πόθεν κινηθέντες οἱ Ἰουδαῖοι πρὸς τὸ »Ὅπου »ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν« φασὶ τὸ »Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;« ἴνα δὲ καὶ δοθῇ ἀπλούστερον αὐτοὺς εἰρηκέναι τὸ »Μήτι ἀποκτενεῖ ἑαυ- »τόν;« ### English translation (Claude) It is worth asking what moved the Jews, in response to “Where I am going you cannot come,” to say, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” Even granting that they said “Will he kill himself?” rather simply, ### Scripture references - John 8:21–22: quotation, high confidence ### Translation notes - The quotations are John 8:21–22. ### Citation (SBL) Origen, Comm. Jo. 19.91 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-91). ## Commentary on John 19.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-92 - Source: Preuschen 4:314–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews' words often reflect secret traditions beyond the common teaching. ### Greek text πῶς οἱ δυνάμενοι ἀποκτεῖναι ἑαυτούς, κἂν μὴ ἀναιρῶσιν ἑαυτοὺς μηδὲ γίνωνται ὅπου ὁ ἀναιρῶν ἑαυτὸν γίνεται, οὐ δύνανται | ἀπιέναι ὅπου ὁ ἀναιρῶν ἑαυτὸν ἀπέρχεται; λεκτέον οὖν πρὸς τὰ ζητούμενα ταῦτα τοῖς ἐπιμελέστερον καὶ βαθύτερον ἀκούουσιν τῶν λεγομένων ὑπὸ Ἰουδαίων ἐν τοῖς εὐαγγελίοις σαφές ἐστιν ὅτι πολλὰ κατά τινας παραδόσεις ἀπορρήτους καὶ ἀνακεχωρηκυίας ἔλεγον, ὡς ἐγνωκότες ἕτερα παρὰ τὰ κοινὰ καὶ κατημαξευμένα. ### English translation (Claude) how is it that those who are able to kill themselves, even if they do not do away with themselves nor come to be where the one who does away with himself comes to be, cannot go where the one who does away with himself goes? We must say, then, to these questions, for those who listen more carefully and deeply, that it is clear from what the Jews say in the Gospels that they said many things according to certain secret and recondite traditions, as knowing other things besides the common and well-worn ones. ### Citation (SBL) Origen, Comm. Jo. 19.92 (Preuschen 4:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-92). ## Commentary on John 19.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-93 - Source: Preuschen 4:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their charge that he cast out demons by Beelzebul shows their knowledge of hidden traditions. ### Greek text ἐπὰν δὲ ἴδωμεν ἐκ τῆς παραθέσεως τῶν ῥητῶν ἐκεῖνα, τότε ζητήσομεν εἰ καὶ τοῦτο ὑπʼ αὐτῶν περὶ τοῦ σωτῆρος λέγεται βαθύτερόν τι βλεπόντων. ὄτι δὲ κατὰ ἀνακεχωρηκότας λόγους καὶ μὴ κατημαξευμένους ἔφασκον, † τὸν ἄδηλον ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλειν τὰ δαιμόνια. ### English translation (Claude) And when we have seen those things by setting out the texts, then we shall ask whether this too was said by them about the Savior because they saw something deeper. That they spoke according to recondite and not well-worn teachings is plain from their saying that he cast out demons by Beelzebul, the ruler of the demons. ### Scripture references - Matt 12:24: allusion, high confidence ### Translation notes - The allusion is Matt 12:24. The words “is plain from” translate a phrase marked corrupt (with a dagger) in the digital text. ### Citation (SBL) Origen, Comm. Jo. 19.93 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-93). ## Commentary on John 19.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-94 - Source: Preuschen 4:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They knew of Beelzebul, though he is not named in the accepted books. ### Greek text πάντως γὰρ περὶ δαιμόνων τι μεμαθήκεισαν καὶ τοῦ ἄρχοντος αὐτῶν ᾧ ὄνομα Βεελζεβούλ· ταῦτα δὲ οὐ πάνυ τι έν τοῖς φερομένοις κεῖται βιβλίοις· ### English translation (Claude) For they had certainly learned something about demons and their ruler, whose name was Beelzebul; and these things are not found at all in the books in circulation. ### Citation (SBL) Origen, Comm. Jo. 19.94 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-94). ## Commentary on John 19.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-95 - Source: Preuschen 4:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' reply assumes Beelzebul exists. ### Greek text καὶ μαρτυρία τοῦ σωτῆρος οὐ ψεύδεται > Βεελζεβοὺλ λέγοντος »Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δια- »μόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν;‘ παραδεξάμενος γὰρ τὸ εἶναί τινα τὸν Βεελζεβοὺλ καὶ τὸν ἐν αὐτῷ ἐκβάλλοντα δαιμόνια οἱονεὶ μερισμόν τινα ἐνεργεῖν τοῦ Σατανᾶ γίνεσθαι ἐφʼ ἑαυτόν, ταῦτά φησιν. ### English translation (Claude) And the Savior's testimony does not lie when he says, “If I cast out demons by Beelzebul, by whom do your sons cast them out?” For he says this accepting that there is a Beelzebul and that one who casts out demons by him effects, as it were, a division of Satan against himself. ### Scripture references - Matt 12:27: quotation, high confidence - Matt 12:26: allusion, high confidence ### Translation notes - The quotation is Matt 12:27; the allusion is Matt 12:26. ### Citation (SBL) Origen, Comm. Jo. 19.95 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-95). ## Commentary on John 19.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-96 - Source: Preuschen 4:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They erred about Jesus but rightly knew of Beelzebul. ### Greek text ἐσφάλησαν μὲν οὖν λέγοντες ἐν Βεελζεβοὺλ ὑπὸ τοῦ σωτῆρος ἐκβάλλεσθαι τὰ δαιμόνια, κατειλήφεισαν δὲ ὅτι εἴη τις Βεελζεβοὺλ ἄρχων δαιμονίων. ### English translation (Claude) They were wrong, then, in saying that the demons were cast out by the Savior through Beelzebul, but they had grasped that there is a Beelzebul, ruler of demons. ### Scripture references - Matt 12:24: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 19.96 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-96). ## Commentary on John 19.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-97 - Source: Preuschen 4:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their guesses that Jesus was John or a prophet reveal a doctrine about souls, likely from tradition or secret books. ### Greek text ἀλλὰ καὶ ἐὰν λέγωσιν περὶ τοῦ Ἰησοῦ ὅτι αὐτὸς Ἰωάννης ἐστὶν αναστας απο των νεκρων, η εὶς τις των προφητων, παντως δόγμα ἔχοντες περὶ ψυχῆς, ὡς ἐξητάσαμεν έν τοῖς περὶ Ἰωάννου. τοιαῦτα περὶ τοῦ σωτῆρος ὑπονοοῦσιν. εἰκὸς δὲ καὶ ἄλλα μυρία ἢ ἐκ παραδόσεως ἢ ἐξ ἀποκρύφων αὐτοὺς εἰδέναι παρὰ τοὺς πολλούς. ### English translation (Claude) And also when they say of Jesus that he is John risen from the dead, or one of the prophets, they certainly hold a doctrine about the soul, as we examined in our treatment of John; they suspect such things about the Savior. And it is likely that they knew countless other things, from tradition or from secret books, beyond what the many knew. ### Scripture references - Matt 16:14: allusion, high confidence - Mark 6:14–15: allusion, medium confidence ### Translation notes - The allusion is Matt 16:14 (compare Mark 6:14–15). ### Citation (SBL) Origen, Comm. Jo. 19.97 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-97). ## Commentary on John 19.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-98 - Source: Preuschen 4:315–316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jesus “killed himself” in a divine sense: while others' souls are demanded back by appointed powers, he laid his down himself. ### Greek text ἴδωμεν οὖν καὶ εἰς τὸ Μήτι ἀποκτενεῖ ἐαυτόν;« εἰ δύνανται μὴ κοινότερόν τι καὶ ἁπλούστερον νενοηκέναι, ὡς ἑαυτὸν ἐξαγαγόντος τοῦ βίου ἤτοι ἀγχόνῃ ἢ ξίφει ἢ ὁποιᾳδήποτε ὁδῷ τῶν ἐντεῦθεν ἑαυτοὺς ἀπαλλαττόντων, καὶ μάλιστα ἐπεὶ οἴονται αὐτὸν <ἑαυτὸν> ἀπελεύσεσθαι εἰς τόπον εἰς ὃν ἀδύνατον ἦν αὐτοὺς γενέσθαι· καὶ εἰ μὴ δεισιδαιμονοῦντές γε περὶ τὰ ὀνόματα, ἀλλὰ βλέποντες τὰ πράγματα † μὴ εὑρισκόμενα ἄλλοις ὀνόμασιν χρῆσθαι κατὰ τῶν πραγμάτων, τάχα, ἱν οὕτως εἴπω, θειότερον Ἰησοῦς αὑτὸν ἀπέκτεινεν, ὄπερ οὕτως παρίσταμεν· πάντων μὲν αἱ ψυχαὶ τῶν ἀπαλλαττομένων τοῦ σώματος, ἀπαιτούντων τινῶν αὐτὰς τῶν ἐπὶ τοῦτο τεταγμένων, παραλαμβάνονται· εἰκὸς δὲ ὅτι κρείττους εἰσὶν τῶν ψυχῶν ἐπὶ τῆς διακονίας τεταγμένοι· τὸ γὰρ »† Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν »ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ« τοιοῦτόν τι δηλοῖ. ### English translation (Claude) Let us see, then, regarding “Will he kill himself?” whether they can have understood something not rather common and simple, as of one who takes himself out of life by a noose or a sword or any other way of those who release themselves from here; especially since they think he will go away to a place where it was impossible for them to be. And if we are not superstitious about names but look at the realities, … using other names for the realities, perhaps, if I may put it so, Jesus killed himself in a more divine way, which we present thus. The souls of all who are released from the body are taken over when certain beings appointed for this demand them back; and it is likely that those appointed to this ministry are stronger than the souls; for “Fool, this night they demand your soul from you” indicates something of the sort. ### Scripture references - Luke 12:20: quotation, high confidence ### Translation notes - The quotation is Luke 12:20. The text is corrupt at the daggers. ### Citation (SBL) Origen, Comm. Jo. 19.98 (Preuschen 4:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-98). ## Commentary on John 19.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-99 - Source: Preuschen 4:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ alone says no one takes his life from him; he lays it down himself. ### Greek text Ἐὰν δέ τις φάσκῃ τοῦτο μὲν δύνασθαι ἐπὶ τῶν χειρόνων λέγεσθαι, οὐ μὴν καὶ ἐπὶ τῶν κρειττόνων καὶ καλῶς βεβιωκότων, ἐπιστησάτω εἰ μὴ ἐξαίρετόν τι παρὰ πάντας τοὺς ἐν σώματι γενομένους περὶ ἑαυτοῦ ἀπαγγέλλων ὁ κύριός φησιν· »Οὐδεὶς αἴρει τὴν »ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ· ἐξουσίαν »ἔχω θεῖναι αὐτὴν καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν‘. ### English translation (Claude) And if someone says that this can be said of worse people but not of better people who have lived well, let him consider whether the Lord, announcing something about himself that is exceptional beyond all who have been in the body, does not say, “No one takes my soul from me, but I lay it down of myself; I have authority to lay it down and authority to take it again.” ### Scripture references - John 10:18: quotation, high confidence ### Translation notes - The quotation is John 10:18. ### Citation (SBL) Origen, Comm. Jo. 19.99 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-99). ## Commentary on John 19.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-100 - Source: Preuschen 4:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who can leave and resume the body at will is not one whose soul is demanded of him. ### Greek text νοήσωμεν γάρ τινα ὄτε βούλεται καταλιπόντα τὸ σῶμα καὶ ἐξιόντα χωρὶς ὁδοῦ τῆς φερούσης ἐπὶ τὸν θάνατον, ἤτοι διὰ βιαίων ὁδῶν ἢ διὰ νόσων, καὶ πάλιν ἐπὰν θέλῃ ἐπανιόντα, καὶ χρώμενον ὀργάνῳ τῷ σώματι, ὃ καταλέλοιπεν· τὸν γὰρ τοιοῦτον ἐροῦμεν μὴ ἀπαιτεῖσθαι τὴν ψυχήν. ### English translation (Claude) For let us conceive of someone who, when he wishes, leaves the body and goes out without any road that leads to death, whether by violent means or by diseases, and again, when he wishes, returns and uses as his instrument the body he left; for such a one we shall say that his soul is not demanded back. ### Citation (SBL) Origen, Comm. Jo. 19.100 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-100). ## Commentary on John 19.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-101 - Source: Preuschen 4:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus could say he laid down his soul himself; all others' souls are taken from them. ### Greek text καὶ πρέπον γε ἐπὶ τῆς Ἰησοῦ ψυχῆς οὕτω λέγειν τὸν θάνατον γεγονέναι, καὶ αὐτὸν παραστῆσαι βουλόμενον τοῖς μαθηταῖς τὸ ἐξαίρετον τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς εἰρηκέναι τὸ »Οὐδεὶς »αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ‘· τοῦτο γὰρ οὔτʼ ἂν Μωϋσῆς, οὔτε τῶν Πατριαρχῶν τις ἢ προφητῶν, οὔτʼ ἂν τῶν ἀποστόλων τις εἶπεν 〈πλὴν〉 τοῦ Ἰησοῦ, ἐπεὶ πάντων αἱ ψυχαὶ ἀνθρώπων αἴρονται ἀπʼ αὐτῶν. ### English translation (Claude) And it is fitting to say that death happened in this way in the case of Jesus' soul, and that he himself, wishing to show the disciples the exceptional nature of his departure from here, said, “No one takes my soul from me, but I lay it down of myself.” For neither Moses, nor any of the patriarchs or prophets, nor any of the apostles would have said this, except Jesus, since the souls of all human beings are taken from them. ### Scripture references - John 10:18: quotation, high confidence ### Translation notes - The quotation is John 10:18. ### Citation (SBL) Origen, Comm. Jo. 19.101 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-101). ## Commentary on John 19.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-102 - Source: Preuschen 4:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 88's “free among the dead” fits Christ, who did not die like the robbers, by broken legs, but laid down his life. ### Greek text τούτου δὲ νοηθέντος δύναται σαφὲς εἶναι τὸ ἐν πζʼ ψαλμῷ τοῦτον εἰρημένον τὸν τρόπον ἐκ προσώπου τοῦ σωτῆρος· »Ἐν νεκροῖς ἐλεύθερος«. ἐπιστήσας ἐκ τῶν εὐαγγελίων τοῖς γεγραμμένοις περὶ τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς εὑρήσεις μὴ ἀπᾴδουσαν τὴν περὶ τῆς ἐξόδου αὐτοῦ ἐκδοχὴν τῶν ἀναγεγραμμένων· εἰ μὲν γὰρ ὡς οἱ συσταυρωθέντες αὐτῷ λῃσταί, τῶν στρατιωτῶν κατεαξάντων τὰ σκέλη τῶν πεπονθότων, ἐτεθνήκει, οὐκ ἂν ἐλέγομεν ὅτι ἔθηκεν τὴν ψυχὴν αὐτοῦ ἀφʼ ἑαυτοῦ, ἀλλά τινι ὁδῷ τῶν ἀποθνησκόντων. ### English translation (Claude) When this is understood, what is said in the eighty-seventh Psalm in the person of the Savior can be clear: “Free among the dead.” If you pay attention to what is written in the Gospels about his departure from here, you will find that this interpretation of his exit agrees with what is recorded. For if he had died like the robbers crucified with him, when the soldiers broke the legs of those who suffered, we would not say that he laid down his soul of himself, but by one of the ways of the dying. ### Scripture references - Ps 88:5 (87:6 LXX): quotation, high confidence - John 19:31–33: allusion, high confidence ### Translation notes - The quotation is Ps 88:5 (87:6 LXX); the allusion is John 19:31–33. ### Citation (SBL) Origen, Comm. Jo. 19.102 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-102). ## Commentary on John 19.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-103 - Source: Preuschen 4:316–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus gave up his spirit like a king, and at once the signs of his power followed, so that the centurion confessed him Son of God. ### Greek text νυνὶ δὲ »ὁ Ἰησοῦς κράξας »φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα«, καὶ ὡς βασιλέως καταλιπόντος τὸ σῶμα καὶ ἐνεργήσαντος μετὰ δυνάμεως καὶ ἐξουσίας ἅπερ ἔκρινεν εὔλογον εἶναι ποιεῖν, εὐθέως »τὸ καταπέτασμα τοῦ ναοῦ ἔσχίσθη »ἄνωθεν ἕως κάτω, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, καὶ »τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων »ήγέρθησαν, καὶ ἐξελθόντες ἀπὸ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς«· ὡς τὸν ἑκατόνταρχον καὶ τοὺς μετʼ αὐτοῦ τηροῦντας τὸν Ἰησοῦν, ἰδόντας τὸν σεισμὸν καὶ τὰ γενόμενα, φοβηθῆναι σφόδρα, λέγοντας· Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. ### English translation (Claude) But in fact “Jesus, crying out with a loud voice, gave up the spirit,” and as a king who had left the body and done with power and authority what he judged reasonable to do, immediately “the curtain of the temple was torn from top to bottom, and the earth shook, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many,” so that the centurion and those with him keeping watch over Jesus, seeing the earthquake and what took place, were greatly afraid and said, “Truly this was the Son of God.” ### Scripture references - Matt 27:50–54: quotation, high confidence ### Translation notes - The quotations are Matt 27:50–54. ### Citation (SBL) Origen, Comm. Jo. 19.103 (Preuschen 4:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-103). ## Commentary on John 19.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-104 - Source: Preuschen 4:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jewish tradition held that the Christ would leave life of his own accord, and they half-recognized this in Jesus' words. ### Greek text Τάχα οὖν ἐν ταῖς περὶ Χριστοῦ παραδόσεσιν ἦν. ὥσπερ τὸ γεγεννῆσθαι αὐτὸν ἐν Βηθλεὲμ καὶ τὸ ἐκ φυλῆς Ἰούδα ἀναστήσεσθαι κατὰ τὰς ὑγιεῖς ἐκδοχὰς τῶν προφητικῶν λόγων, οὕτω καὶ περὶ τοῦ θανάτου αὐτοῦ, ὡς ἑαυτὸν ᾡ εἴπομεν τρόπῳ ἀπαλλάξοντος τοῦ βίου· καὶ εἰκὸς ὅτι ᾔδεισαν τὸν οὕτως ἐξελευσόμενον ἀπελεύσεσθαι εἰς χώραν ἔνθα οὐκ ἠδύναντο γενέσθαι οὐδʼ ταῦτα νοοῦντες, ὥστε μὴ κατὰ τὸ ἁπλούστερον αὐτοὺς εἰρηκέναι ἀλλὰ κατά τινα περὶ Χριστοῦ παράδοσιν τὸ Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· »Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;« καὶ εἰ λέγουσιν δὲ ταῦτα οἱ Ἰουδαῖοι, διστακτικῶς αὐτά φασι· τὸ γὰρ »Μήτι ἀποκτενεῖ »ἑαυτόν;« τοιοῦτόν ἐστιν. ### English translation (Claude) Perhaps, then, it was among the traditions about Christ: just as his being born in Bethlehem and his rising from the tribe of Judah were according to the sound interpretations of the prophetic words, so too about his death, that he would release himself from life in the manner we have described. And it is likely that they knew that one who would go out in this way would go away into a region where they could not be, though not understanding these things, so that they said, not in a simple sense but according to some tradition about Christ, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” And though the Jews say these things, they say them doubtfully; for “Will he kill himself?” is of this kind. ### Scripture references - Mic 5:2: allusion, high confidence - Gen 49:10: allusion, medium confidence - John 8:22: quotation, high confidence ### Translation notes - The allusions are Mic 5:2 and Gen 49:10 (as read of Christ); the quotation is John 8:22. ### Citation (SBL) Origen, Comm. Jo. 19.104 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-104). ## Commentary on John 19.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-105 - Source: Preuschen 4:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crowd was divided about whether Jesus was the Prophet or the Christ. ### Greek text καὶ οὐ θαυμαστὸν ἀμφιβάλλειν αὐτοὺς περὶ Χριστοῦ, ὅτε γε καὶ ἐν τοῖς ἀνωτέρω οἱ ἐκ τοῦ ὄχλου ἀκού- σαντες τῶν λόγων τοῦ Ἰησοῦ ἔλεγον· »Οὗτός ἐστιν ἀληθῶς ὁ προ- »φήτης· ἄλλοι δὲ ἔλεγον· Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον· Μὴ »γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; οὐχ ἡ γραφὴ εἶπεν ὅτι »ἐκ τοῦ σπέρματος Δαβὶδ καὶ ἀπὸ Βηθλεὲμ τῆς κώμης, ὅπου ἦν »Δαβίδ, ἔρχεται ὁ χριστός;« ὅτε καὶ »σχίσμα γεγένηται ἐν τῷ ὄχλῳ δι »αὐτόν«. ### English translation (Claude) And it is not surprising that they were in doubt about Christ, since above too some of the crowd, hearing Jesus' words, said, “This is truly the Prophet”; others said, “This is the Christ”; but some said, “Does the Christ come from Galilee? Has not the Scripture said that the Christ comes from the seed of David and from Bethlehem, the village where David was?” when also “a division arose in the crowd because of him.” ### Scripture references - John 7:40–43: quotation, high confidence ### Translation notes - The quotation is John 7:40–43. ### Citation (SBL) Origen, Comm. Jo. 19.105 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-105). ## Commentary on John 19.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-106 - Source: Preuschen 4:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The officers marveled at his speech, and the Pharisees scorned those who believed. ### Greek text ἀλλὰ καὶ μετʼ ὀλίγα ἐκείνων γέγραπται ὅτι »᾿Απεκρίθησαν »οἱ ὑπηρέται· Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος«· ὡς καὶ τοὺς Φαρισαίους εἰρηκέναι τοῖς θαυμάζουσιν τὸν λόγον αὐτοῦ· »Μὴ καὶ »ὑμεῖς πεπλάνησθε; μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ »ἐκ τῶν Φαρισαίων; ἀλλʼ ἢ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν »νόμον ἐπάρατοί εἰσιν;‘ ὅτε καὶ Νικοδήμου εἰρηκότος· ### English translation (Claude) And a little after that it is written, “The officers answered, ‘No man ever spoke like this,’” so that the Pharisees said to those who admired his word, “Have you too been deceived? Has any of the rulers or of the Pharisees believed in him? But this crowd that does not know the law is accursed,” when also Nicodemus said, ### Scripture references - John 7:46–49: quotation, high confidence ### Translation notes - The quotations are John 7:46–49; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.106 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-106). ## Commentary on John 19.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-107 - Source: Preuschen 4:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nicodemus defended Jesus and was rebuked. ### Greek text »Μὴ ὁ νόμος »ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ πρῶτον παρʼ αὐτοῦ καὶ »γνῷ τί ποιεῖ; ἀπεκρίθησαν· Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύ- »νησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐξέρχεται οὐδὲ »ἐγείρεται«. ### English translation (Claude) “Does our law judge a man without first hearing from him and knowing what he does?” They answered, “Are you also from Galilee? Search and see that no prophet arises from Galilee.” ### Scripture references - John 7:51–52: quotation, high confidence ### Translation notes - The quotation is John 7:51–52. ### Citation (SBL) Origen, Comm. Jo. 19.107 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-107). ## Commentary on John 19.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-108 - Source: Preuschen 4:317–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After such sayings, they could hardly have taken “will he kill himself” in a simple sense. ### Greek text πῶς δὲ ἐδύναντο ἁπλούστερον νοεῖν αὐτὸν ἑαυτὸν ἀναιρήσειν οἱ ἀκούσαντες αὐτοῦ λέγοντος· »Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ έν τῇ σκοτίᾳ ἀλλʼ »ἕξει τὸ φῶς τῆς ζωῆς«; πρὸς ὃν οἱ Φαρισαῖοι εἰρήκασιν ὅτι »Σὺ »περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής«· οἷς ἀπεκρίνατο ὁ Ἰησοῦς λέγων· »Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, † ἡ »μαρτυρία μου ἀληθής ἐστιν, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω. ### English translation (Claude) How could those who heard him say, “I am the light of the world; he who follows me will not walk in darkness but will have the light of life,” understand simply that he would do away with himself? To him the Pharisees said, “You testify about yourself; your testimony is not true”; and Jesus answered them, saying, “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. ### Scripture references - John 8:12–14: quotation, high confidence ### Translation notes - The quotations are John 8:12–14 (continued in the next section). ### Citation (SBL) Origen, Comm. Jo. 19.108 (Preuschen 4:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-108). ## Commentary on John 19.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-109 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continuation of Jesus' words on his testimony and the Father's. ### Greek text »ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα. καὶ ἐὰν κρίνω »δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθής ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλʼ ἐγὼ »καὶ ὁ πέμψας με πατήρ. καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται »ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν· ἐγώ εἰμι ὁ μαρτυρῶν »περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ«. ### English translation (Claude) You judge according to the flesh; I judge no one. And even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me. And in your law it is written that the testimony of two men is true. I am the one who testifies about myself, and the Father who sent me testifies about me.” ### Scripture references - John 8:15–18: quotation, high confidence - Deut 19:15: allusion, medium confidence ### Translation notes - The quotation is John 8:15–18. ### Citation (SBL) Origen, Comm. Jo. 19.109 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-109). ## Commentary on John 19.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-110 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After such lofty words, literal suicide was an implausible thought. ### Greek text Τί δὲ πιθανὸν πρὸς τὸ ἀποκτενεῖν ἑαυτὸν μετὰ τοὺς μεγαλοφυέστερον εἰρημένους τοῦτον τὸν τρόπον λόγους· »Οὔτε ἐμὲ »οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν »ᾔδειτε«; ### English translation (Claude) What plausibility is there in his killing himself after words spoken in so lofty a way as these: “You know neither me nor my Father; if you knew me, you would know my Father also”? ### Scripture references - John 8:19: quotation, high confidence ### Translation notes - The quotation is John 8:19. ### Citation (SBL) Origen, Comm. Jo. 19.110 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-110). ## Commentary on John 19.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-111 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His power to die by his own choice appears in the words “I am going away.” ### Greek text εἰκὸς γὰρ ὅτι τούτοις ὁμοίως ἐξεδέχοντο καὶ τὸ »᾿Εγὼ »ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν«· πρὸς ὃν καὶ ἀπεκρίναντο οἱ ᾿Ιουδαῖοι· »Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω »ὑμεῖς οὐ δύνασθε ἐλθεῖν;« πάνυ δὲ καὶ ἐμφαίνεται ἡ ἐξουσία τοῦ αὐτεξουσίως αὐτὸν ἀποθνήσκειν καταλιπόντα τὸ σῶμα καὶ ἐν τῷ· ### English translation (Claude) For it is likely that they took “I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come” similarly to these; in response to which the Jews answered, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” And the authority by which he dies of his own free will, leaving the body, is very clearly shown also in ### Scripture references - John 8:21–22: quotation, high confidence ### Translation notes - The quotations are John 8:21–22; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.111 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-111). ## Commentary on John 19.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-112 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who witnessed his death would seek him, but dying in sin they cannot follow. ### Greek text »᾿Εγὼ ὑπάγω«. καὶ τάχα διὰ τὸ »᾿Εγὼ ὑπάγω« τὸ ἐπιφερόμενον γίνεται τὸ «Καὶ ζητήσετέ με«. εἰκὸς γὰρ καὶ τοὺς παρατυχόντας οὕτως αὐτῷ ἀπαλλασσομένῳ τοῦ βίου ζητεῖν αὐτόν· διὰ δὲ τὸ ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν αὐτοὺς μηδὲ μετὰ πάντα ταῦτα δυσωπηθέντας πρὸς τὸ μὴ διστακτικῶς εἰπεῖν περὶ αὐτοῦ· »Μήτι »ἀποκτενεῖ ἐαυτόν;« ὅπου ἄπεισιν μὴ δύνασθαι αὐτοὺς ἀπελθεῖν. ### English translation (Claude) “I am going away.” And perhaps because of “I am going away” there follows “and you will seek me.” For it is likely that those present would seek him as he departed from life in this way; but because they die in their sins, and even after all these things were not shamed out of saying doubtfully about him, “Will he kill himself?”, they cannot go away where he goes away. ### Scripture references - John 8:21–22: quotation, high confidence ### Translation notes - The quotations are John 8:21–22. ### Citation (SBL) Origen, Comm. Jo. 19.112 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-112). ## Commentary on John 19.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-113 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They spoke maliciously of the tradition about Christ's death instead of honoring it. ### Greek text οἶμαι δʼ ὅτι κακοηθέστερον ὀνομάζοντες τὸ κατὰ τὴν παράδοσιν περὶ τοῦ θανάτου τοῦ χριστοῦ εἰς αὐτοὺς ἐληλυθός. καὶ μὴ δοξάζοντες τὸν οὕτως ἀπαλλαττόμενον τοῦ βίου εἰρήκασιν τὸ »Μήτι »ἀποκτενεῖ ἐαυτόν;« ### English translation (Claude) And I think that they said “Will he kill himself?” naming rather malignantly what had come down to them in tradition about the death of the Christ, and not glorifying the one who departs from life in this way. ### Scripture references - John 8:22: quotation, high confidence ### Translation notes - The quotation is John 8:22. ### Citation (SBL) Origen, Comm. Jo. 19.113 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-113). ## Commentary on John 19.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-114 - Source: Preuschen 4:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They could have spoken with reverence of a soul departing at will. ### Greek text ἐνῆν γὰρ διστακτικῶς μὲν εἰπεῖν, μετʼ ἐμφάσεως δὲ τῆς παρὰ τῷ θανάτῳ δόξης αὐτοῦ, καὶ οἱονεὶ οὕτως εἰπεῖν· μήτι ἡ ψυχὴ αὐτοῦ, ὅτε αὐτὸς βούλεται, ἐξελεύσεται καταλειφθέντος τοῦ σώματος, καὶ διὰ τοῦτό φησι τὸ »Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύ- »νασθε ἐλθεῖν«. ### English translation (Claude) For it was possible to speak doubtfully, yet with an indication of the glory attending his death, and to say something like this: “Will his soul go out, when he wishes, leaving the body behind, and is that why he says, ‘Where I am going you cannot come’?” ### Scripture references - John 8:21: quotation, high confidence ### Translation notes - The quotation is John 8:21. ### Citation (SBL) Origen, Comm. Jo. 19.114 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-114). ## Commentary on John 19.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-115 - Source: Preuschen 4:318–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus foretold his passion, speaking of being delivered and crucified. ### Greek text ἅμα δὲ καὶ παρατηρήσεις διὰ τὰ εἰρημένα ἡμῖν περὶ τοῦ πῶς τὸν βίον ἐξελήλυθεν τὸ »Καὶ ἀναβαίνων εἰς ῾Ιεροσό- »λυμα ὁ Ἰησοῦς παρέλαβεν τοὺς δώδεκα κατʼ ἰδίαν, καὶ ἐν τῇ ὁδῷ »εἶπεν αὐτοῖς· ᾿Ιδοὺ ἀναβαίνομεν εἰς ῾Ιεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀν- »θρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν καὶ »κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδοθήσεται τοῖς ἔθνεσιν εἰς »τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ «ἐγερθήσεται«. ### English translation (Claude) At the same time, because of what we have said about how he left life, you will observe also: “And as Jesus was going up to Jerusalem, he took the twelve aside, and on the way he said to them, ‘Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death and deliver him to the Gentiles to mock and scourge and crucify, and on the third day he will be raised.’” ### Scripture references - Matt 20:17–19: quotation, high confidence ### Translation notes - The quotation is Matt 20:17–19. ### Citation (SBL) Origen, Comm. Jo. 19.115 (Preuschen 4:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-115). ## Commentary on John 19.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-116 - Source: Preuschen 4:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who cried “crucify him” are still guilty of killing him, though he gave up his spirit before the soldiers came. ### Greek text ἐὰν δέ τις ἀνθυποφέρῃ τὸ »᾿Απὸ τότε ἤρξατο δεικ- »νύειν τοῖς μαθηταῖς ἑαυτοῦ ὅτι δεῖ αὐτὸν εἰς Ἱεροσόλυμα ἀνελθεῖν »καὶ πολλὰ παθεῖν ἀπὸ τῶν ἀρχιερέων καὶ Φαρισαίων καὶ »γραμματέων καὶ ἀποκτανθῆναι« καὶ τὸ »Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου »παραδίδοσθαι εἰς χεῖρας ἀνθρώπων καὶ ἀποκτενοῦσιν αὐτόν, καὶ »τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται«, ἐρεῖς ὅτι ἀπέκτειναν αὐτὸν οἱ λέγοντες πάντες· »Σταύρου, σταύρου αὐτόν«· καὶ οἱ γενόμενοι ἔνοχοι τοῦ θανάτου αὐτοῦ, εἰ καὶ προλαβὼν τοὺς στρατιώτας ἐρχομένους ἐπὶ τὸ πλῆξαι τὰ σκέλη, κράξας φωνῇ μεγάλῃ ἐξέπνευσεν. ### English translation (Claude) And if someone objects with “From that time he began to show his disciples that he must go up to Jerusalem and suffer many things from the chief priests and Pharisees and scribes and be killed,” and “The Son of Man is about to be delivered into the hands of men, and they will kill him, and on the third day he will be raised,” you will say that all those who said, “Crucify, crucify him,” killed him, and those who became guilty of his death, even if, forestalling the soldiers who were coming to break his legs, he cried out with a loud voice and breathed his last. ### Scripture references - Matt 16:21: quotation, high confidence - Matt 17:22–23: quotation, high confidence - Luke 23:21: quotation, high confidence - John 19:32–33: allusion, high confidence - Matt 27:50: allusion, high confidence ### Translation notes - “Of Man” is lost in the digital text and supplied from Matt 17:22. The quotations are Matt 16:21, Matt 17:22–23, and Luke 23:21 (compare John 19:6); the allusions are John 19:32–33 and Matt 27:50. ### Citation (SBL) Origen, Comm. Jo. 19.116 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-116). ## Commentary on John 19.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-117 - Source: Preuschen 4:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Compare Cain's words: “everyone who finds me will kill me,” said of one killing as if of many. ### Greek text Παραθήσεις δὲ εἰς τοῦτο τὸ Πᾶς ὁ εὑρίσκων με ἀπο- »κτενεῖ με« καὶ τὸ »Πᾶς ὁ ἀποκτείνας κάϊν ἑπτὰ ἐκδικούμενα παρα- »λύσει«. πῶς γὰρ »πᾶς ὁ εὑρίσκων τὸν Κάϊν ἀποκτενεῖ αὐτόν«, ἑνὸς ἀποκτείναντος ἂν αὐτὸν τοῦ προειληφότος; ἢ πῶς πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει« οὐκ ἂν πολλῶν ἀποκτεινάντων αὐτόν; ### English translation (Claude) For this you will set beside it “Everyone who finds me will kill me” and “Everyone who kills Cain will release seven vengeances.” For how will “everyone who finds Cain kill him,” when only the one who got there first would kill him? Or how will “everyone who kills Cain release seven vengeances,” since many would not kill him? ### Scripture references - Gen 4:14–15: quotation, high confidence ### Translation notes - The quotations are Gen 4:14–15 (LXX). ### Citation (SBL) Origen, Comm. Jo. 19.117 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-117). ## Commentary on John 19.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-118 - Source: Preuschen 4:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter took Jesus' prediction too humanly and was rebuked. ### Greek text ὡς γὰρ περὶ πλήθους εἴρηται τὸ »Πᾶς«· τάχα δὲ καὶ ὁ μὲν Πέτρος ἀνθρωπικώτερον ἐκλαβὼν τὰ εἰρημένα ὑπὸ τοῦ σωτῆρος φησίν· »Ἵλεώς σοι κύριε· οὐ μὴ ἔσται σοι τοῦτο«· ὀ δὲ σωτὴρ ἐπιτιμῶν αὐτῷ ὡς μὴ καλῶς ἐξειληφότι τὸ εἰρημένον φησίν· »Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλόν μου εἶ, ὅτι οὐ φρονεῖς τὰ »τοῦ θεοῦ ἀλλὰ τά τῶν ἀνθρώπων«. ### English translation (Claude) For “everyone” is said as of a multitude. And perhaps Peter, taking the Savior's words in too human a way, says, “God be merciful to you, Lord; this shall not happen to you”; but the Savior, rebuking him as one who had not rightly understood what was said, says, “Get behind me, Satan; you are a stumbling block to me, for you are not minding the things of God but the things of men.” ### Scripture references - Matt 16:22–23: quotation, high confidence ### Translation notes - The quotations are Matt 16:22–23. ### Citation (SBL) Origen, Comm. Jo. 19.118 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-118). ## Commentary on John 19.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-119 - Source: Preuschen 4:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “he gave himself up” fits the same idea. ### Greek text ἀλλὰ καὶ τὸ παρὰ τῷ Παύλῳ λεγόμενον »῾Εαυτὸν παρέδωκεν ὑπὲρ ἡμῶν θυσίαν τῷ θεῷ« ὅρα εἰ μὴ τοιοῦτόν ἐστιν. ### English translation (Claude) And see whether what Paul says, “He gave himself up for us as a sacrifice to God,” is not of this kind. ### Scripture references - Eph 5:2: quotation, high confidence ### Translation notes - The quotation is Eph 5:2. ### Citation (SBL) Origen, Comm. Jo. 19.119 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-119). ## Commentary on John 19.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-120 - Source: Preuschen 4:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only thus is Christ both high priest and Lamb, offered by a holy priest, himself, not by the impious. ### Greek text οὕτως γοῦν μόνως δυνήσει σῶσαι τὸν εἰς τὸν αἰῶνα ἀρχιερέα κατὰ τὴν τάξιν Μελχισεδέκ, καὶ τὸν ἀμνὸν τοῦ θεοῦ τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου, προσφερόμενον θυσίαν τῷ θεῷ οὐχ ὑπὸ ἀσεβῶν ἀλλʼ ὑπὸ ἀρχιερέως εὐσεβοῦς. ### English translation (Claude) In this way alone, at any rate, will you be able to preserve the high priest forever according to the order of Melchizedek, and the Lamb of God who takes away the sin of the world, offered as a sacrifice to God not by the impious but by a pious high priest. ### Scripture references - Heb 5:6: allusion, high confidence - John 1:29: allusion, high confidence ### Translation notes - The allusions are Heb 5:6 (Ps 110:4) and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 19.120 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-120). ## Commentary on John 19.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-121 - Source: Preuschen 4:319–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen concludes his inquiry into what the Jews meant by “will he kill himself?” ### Greek text ταῦτα μὲν οὖν ἡμεῖς κατὰ δύναμιν βασανίζοντες τὸ βούλημα τῶν λεγόντων τὸ »Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύ- »νασθε ἐλθεῖν;« μετὰ τὸ ἀκηκοέναι τηλικούτων τῶν προειρημένων ὑπὸ τοῦ Ἰησοῦ λόγων ἐκδεδώκαμεν. ### English translation (Claude) These things, then, we have set out, testing as far as we could the intention of those who said, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” after hearing such great words spoken by Jesus before. ### Scripture references - John 8:22: quotation, high confidence ### Translation notes - The quotation is John 8:22. ### Citation (SBL) Origen, Comm. Jo. 19.121 (Preuschen 4:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-121). ## Commentary on John 19.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-122 - Source: Preuschen 4:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some will say the Jews meant it literally: Jesus would go to the place of punished suicides, where they would not go. ### Greek text Εἰκὸς δέ τινας προσκόπτοντας ὡς βεβιασμένῃ τῇ ἑρμηνείᾳ οἴεσθαι ἁπλούστερον αὐτοὺς εἰρηκέναι τὸ Μήτι ἀποκτενεῖ ἑαυτόν;« ὡς τοῦ μὲν Ἰησοῦ ἀποκτενοῦντος ἑαυτὸν καὶ ἐσομένου ἐν χώρᾳ τῶν ἑαυτοὺς διαχειρισαμένων καὶ κολαθησομένων ἐπὶ τούτῳ, τῶν δὲ Ἰουδαίων παρὰ τοῦτο οὐ δυναμένων ἐκεῖ γενέσθαι, παρὰ τὸ μὴ τῷ αὐτῷ ἐνόχους αὐτοὺς γίνεσθαι περὶ ἑαυτῶν ἁμαρτήματι. ### English translation (Claude) But it is likely that some, stumbling at our interpretation as forced, will think that they said “Will he kill himself?” quite simply: as if Jesus would kill himself and be in the region of those who have laid violent hands on themselves and would be punished for it, while the Jews could not be there because they were not liable to the same sin concerning themselves. ### Scripture references - John 8:22: quotation, high confidence ### Translation notes - The quotation is John 8:22. ### Citation (SBL) Origen, Comm. Jo. 19.122 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-122). ## Commentary on John 19.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-123 - Source: Preuschen 4:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That literal reading leads to absurd conclusions about Jesus. ### Greek text ἀλλὰ καὶ αὐτοὶ ἐπιστησάτωσαν, εἰ δύνανται οἱ Ἰουδαῖοι ὑπονενοηκέναι τὸν Ἰησοῦν ταῦτα εἰρηκέναι, ἑαυτὸν καταδικάζοντα ὡς ἀπελευσόμενον εἰς τόπον κολάσεως, ἔνθα οὐκ ἐδύναντο γενέσθαι, ὅσον ἐπὶ τῇ ἐκδοχῇ ταύτῃ, οἱονεὶ κρείττονες αὐτοῦ· ἢ ἀκόλουθον ἔσται λέγειν ὅτι εἴπερ τοῦτο νοῶν ἔφασκεν ὁ Ἰησοῦς καὶ βουλόμενος ἑαυτὸν ἀποκτεῖναι κρεῖττον ἐνόμιζεν τὸ ἑαυτὸν ἀναιρεῖν τοῦ μὴ τοῦτο ποιεῖν. ### English translation (Claude) But let them too consider whether the Jews could have suspected that Jesus said this condemning himself as one who would go away to a place of punishment, where, on this interpretation, they could not be, as though they were better than he; or it will follow to say that, if Jesus spoke with this meaning and wished to kill himself, he thought it better to do away with himself than not to do so. ### Citation (SBL) Origen, Comm. Jo. 19.123 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-123). ## Commentary on John 19.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-124 - Source: Preuschen 4:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the Jews, thinking themselves greater, expected their own eternal rest and the Savior's ruin by suicide. ### Greek text Καὶ ὁ Ἡρακλέων μέντοι γε ὡς ἁπλούστερον εἰρημένου τοῦ »Μή τι ἀποκτενεῖ ἑαυτόν;« φησὶν ὅτι πονηρῶς διαλογιζόμενοι οἱ ᾿Ιουδαῖοι ταῦτα ἔλεγον καὶ μείζονας ἑαυτοὺς ἀποφαινόμενοι τοῦ σωτῆρος καὶ ὑπολαμβάνοντες οτι αὐτοὶ μὲν ἀπελεύσονται πρὸς τὸν θεὸν εἰς ἀνάπαυσιν αἰώνιον, ὁ δὲ σωτὴρ εἰς φθορὰν καὶ εἰς θάνατον ἑαυτὸν διαχειρισάμενος, ὅπου ἑαυτοὺς οὐκ ἐλογίζοντο ἀπελθεῖν. ### English translation (Claude) Heracleon, however, taking “Will he kill himself?” as said quite simply, says that the Jews said this reasoning wickedly and declaring themselves greater than the Savior, and supposing that they themselves would go away to God into eternal rest, but the Savior, having laid violent hands on himself, into corruption and death, where they did not reckon they would go. ### Scripture references - John 8:22: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:22. ### Citation (SBL) Origen, Comm. Jo. 19.124 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-124). ## Commentary on John 19.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-125 - Source: Preuschen 4:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen doubts that one who called himself the light of the world could be thought to mean he would perish by suicide. ### Greek text καὶ αὐταῖς λέξεσίν φησιν ὅτι Ὤιοντο λέγειν τὸν σωτῆρα οἱ Ἰουδαῖοι ὅτι ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι, ὅπου ὑμεῖς οὐ δύνασθε ἐλθεῖν. οὐκ οἶδα δὲ πῶς κατὰ τὸν εἰπόντα· »᾿Εγώ εἰμι τὸ φῶς »τοῦ κόσμου« καὶ τὰ ἑξῆς, ἦν λέγειν ὅτι ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι. ### English translation (Claude) And in these very words he says: The Jews thought the Savior was saying, “I, having laid violent hands on myself, am about to go into corruption, where you cannot come.” But I do not know how, on the part of the one who said, “I am the light of the world,” and what follows, it was possible to say, “I, having laid violent hands on myself, am about to go into corruption.” ### Scripture references - John 8:12: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon's words quoted directly; the quotation is John 8:12. ### Citation (SBL) Origen, Comm. Jo. 19.125 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-125). ## Commentary on John 19.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-126 - Source: Preuschen 4:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On that view the Jews would have thought Jesus knowingly chose ruin, which is absurd. ### Greek text ἐὰν δέ τις λέγῃ μὴ τὸν σωτῆρα ταῦτα εἰρηκέναι, τοὺς δὲ Ἰουδαίους αὐτὸ ὑπονενοηκέναι, δῆλον ὅτι ἐρεῖ τοὺς ᾿Ιουδαίους πεφρονηκέναι περὶ αὐτοῦ ὅτι * * φθείρονται οἱ ἑαυτοὺς διαχειρισάμενοι καὶ οὐδὲν ἧττον ἐποίει ταῦτα πιστεύων φθαρήσεσθαι καὶ κολασθήσεσθαι· ὅπερ ἠν κατ〈ὰ πάντα〉 ἠλίθιον. Καὶ ἔλεγεν αὐτοῖς· ῾Υμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. ### English translation (Claude) And if someone says that the Savior did not say this, but the Jews suspected it, it is plain that he will say the Jews thought about him that … those who lay violent hands on themselves are destroyed, and that he nonetheless did this, believing he would be destroyed and punished; which was altogether foolish. “And he said to them, ‘You are from below, I am from above; you are of this world, I am not of this world.’” ### Scripture references - John 8:23: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - There is a gap in the text (marked * *). The closing quotation is John 8:23, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 19.126 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-126). ## Commentary on John 19.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-127 - Source: Preuschen 4:320–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares John 3:31–32 and asks whether “from the earth” means the same as “from below.” ### Greek text Καὶ ἐν τοῖς ἀνωτέρω ἔλεγεν τὸ »῾Ο ὢν ἐκ τῆς γῆς ἐκ »τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος † »† ἐπάνω πάντων ἐστίν· ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ« εἰ τοίνυν » »ó ων ἐκ της γης ἐκ της γης λαλεῖ« καὶ »ο ἐκ του ουρανου »ἐρχόμενος ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ«, ζητήσεις τοίνυν] πότερόν ποτε ταὐτόν ἐστιν τὸ ἐκ τῆς γῆς εἶναι« τῷ ἐκ τῶν κάτω »εἶναι« ἢ ἔτερον. ### English translation (Claude) Above too he said, “He who is from the earth is from the earth and speaks from the earth; he who comes from heaven is above all; what he has seen and heard, to this he testifies.” If, then, “he who is from the earth speaks from the earth” and “he who comes from heaven testifies to what he has seen and heard,” you will ask whether “being from the earth” is the same as “being from below,” or different. ### Scripture references - John 3:31–32: quotation, high confidence - John 8:23: allusion, high confidence ### Translation notes - The quotation is John 3:31–32; daggers in the digital text mark doubtful readings. ### Citation (SBL) Origen, Comm. Jo. 19.127 (Preuschen 4:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-127). ## Commentary on John 19.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-128 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As firstborn of creation Christ is not said to be “from heaven,” though Paul calls the second man “from heaven.” ### Greek text ἄμα δὲ παρατηρήσεις ὅτι κἀκεῖ οὐκ εἶπεν· Ὁ ὤν ἐκ τοῦ οὐρανοῦ ἐκ τοῦ οὐρανοῦ ἐστιν καὶ ἐκ τοῦ οὐρανοῦ λαλεῖ· τάχα γὰρ ὁ σωτὴρ οὐκ ἐκ τοῦ οὐρανοῦ ἡν, μάλιστα καθʼ ὃ πρωτότοκος πάσης κτίσεως ἦν. † τὸ γὰρ »Ἐκ τοῦ οὐρανοῦ. ὁ δεύτερος ἄνθρωπος ἡν ἐξ οὐρανοῦ, ὡς καὶ ὁ Παῦλός πού φησιν· »Ὁ πρῶτος »ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ‘. ### English translation (Claude) At the same time you will observe that there too he did not say, “He who is from heaven is from heaven and speaks from heaven”; for perhaps the Savior was not from heaven, especially insofar as he was the firstborn of all creation. … the second man was from heaven, as Paul says somewhere: “The first man was from the earth, earthy; the second man is from heaven.” ### Scripture references - Col 1:15: allusion, high confidence - 1 Cor 15:47: quotation, high confidence ### Translation notes - The allusion is Col 1:15; the quotation is 1 Cor 15:47. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 19.128 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-128). ## Commentary on John 19.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-129 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Are “from below” and “of this world” the same? What is it to be “from above”? ### Greek text καὶ ἐνθάδε δὲ ἐπιστήσεις πότερόν ποτε ταὐτὸ λέγει ἐν τῷ »'Ὑμεῖς ἐκ τῶν »κάτω ἐστέ. καὶ »Ὑμεῖς ἐκ τούτου τοῦ κόσμου εστέ« ἢ ἔτερόν το ειναι ἐκ της γῆς παρα το εῖναι ἐκ του κοσμου τουτου. το ο ἕμοιον ζητήσεις καὶ ἐν τῷ »Ἐγὼ ἐκ τῶν ἄνω ἄνω« καὶ »Ἐγὼ οὐκ »εἰμὶ ἐκ τοῦ κόσμου τούτου«. Ι ἄξιον γὰρ ἰδεῖν τί τὸ ἐκ τῶν ἄνω εἶναι καὶ τί τὸ μὴ ἐκ τοῦ κόσμου τούτου εἶναι. ### English translation (Claude) And here too you will consider whether he says the same thing in “You are from below” and “You are of this world,” or whether being from the earth is different from being of this world. You will ask the like in “I am from above” and “I am not of this world.” For it is worth seeing what it is to be from above and what it is not to be of this world. ### Scripture references - John 8:23: quotation, high confidence ### Translation notes - The quotations are John 8:23. ### Citation (SBL) Origen, Comm. Jo. 19.129 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-129). ## Commentary on John 19.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-130 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who has chosen earthly birth and left higher things is “from the earth” and “from below.” ### Greek text ὄρα τοίνυν εἰ μὴ ὁ την απο γλης γένεσιν καὶ σωματων ανειληφως τῳ καταλελοιπεναι τὰ κρείττονα ἐκ τῆς γὴς ἐστιν· ὄστις ὅσον ἐστὶν ἐκ τῆς γῆς ἐκ τῆς γῆς λαλεῖ, ὑψηλότερόν τι μὴ δυνάμενος βλέπειν ἢ λέγειν· ὁ δʼ αὐτὸς καὶ ἐκ τῶν κάτω ἐστίν. ### English translation (Claude) See, then, whether the one who has taken up birth from the earth and bodies, by having left behind better things, is not from the earth; who, insofar as he is from the earth, speaks from the earth, unable to see or say anything loftier; and the same one is also from below. ### Scripture references - John 3:31: allusion, high confidence ### Translation notes - The allusion is John 3:31. ### Citation (SBL) Origen, Comm. Jo. 19.130 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-130). ## Commentary on John 19.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-131 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Below” also refers to base doctrines and thinking. ### Greek text ἄλλη μέντοι γε ἡ ἐπίνοια ἡ ἐκ τῶν κάτω καὶ τῆς γῆς. κάτω γὰρ ὤσπερ τόπῳ τινὶ νοεῖται οὔτως καὶ δόγμασιν καὶ διανοίᾳ· καὶ πᾶς γε ὁ τοιούτοις δόγμασιν καὶ διανοίᾳ χρώμένος, ἄτινά ἐστιν ἐκ τῶν κάτω, ἐκ τῶν κάτω ἐστίν. ### English translation (Claude) Yet the aspect “from below” is different from “from the earth.” For “below” is understood not only as a place but also in doctrines and thought; and everyone who uses such doctrines and thought as are from below is from below. ### Citation (SBL) Origen, Comm. Jo. 19.131 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-131). ## Commentary on John 19.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-132 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole material world is “below” compared with invisible realities. ### Greek text ἀλλὰ καὶ ὁ δεικνύμενος κόσμος, ὑλικὸς γενόμενος, διὰ τοὺς δεηθέντας τῆς ἐνύλου ζωῆς τόπους μὲν ἔχει διαφόρους, αἵτινες πάντες ὡς μὲν πρὸς τὰ ἄὐλα καὶ τὰ ἀόρατα καὶ τὰ ἀσώματα κάτω εἰσίν, οὐ τοσοῦτον τόπῳ ὅσον τῇ πρὸς τὰ ἀόρατα συγκρίσει. ### English translation (Claude) But the visible world too, having become material because of those who needed material life, has different places, all of which, compared with the immaterial, invisible, and bodiless things, are below, not so much in place as by comparison with the invisible. ### Citation (SBL) Origen, Comm. Jo. 19.132 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-132). ## Commentary on John 19.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-133 - Source: Preuschen 4:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Within the world there are lower and higher places; all “below” is of this world, but not all of this world is below. ### Greek text ὅσον δὲ ἐπὶ τῷ κόσμου τόποις κόσμου συνεξετάζεσθαι, εἶεν ἄν τινες τόποι οἱ κάτω καὶ ἄλλοι ἄνω· τὰ μὲν γὰρ περίγεια κάτω ἐστίν, τὰ δὲ οὐράνια ἄνω, ὡς κατὰ τοῦτο τὸν μὲν ἐκ τῶν κάτω πάντως εἶναι ἐκ τοῦ κόσμου τούτου, τὸν δὲ ἐκ τοῦ κόσμου τούτου μὴ πάντως εἶναι ἐκ τῶν κάτω. ### English translation (Claude) But insofar as places of the world are examined among themselves, some places would be below and others above; for the things around the earth are below, and the heavenly things above; so that in this sense one who is from below is certainly of this world, but one who is of this world is not necessarily from below. ### Citation (SBL) Origen, Comm. Jo. 19.133 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-133). ## Commentary on John 19.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-134 - Source: Preuschen 4:321–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even a citizen of heaven is “from below” compared with the intelligible realm. ### Greek text ὁ γὰρ πολίτης τῶν οὐρανίων ὅρα εἰ ἐστιν μέν πως ἐκ τοῦ κόσμου τούτου, οὐ μὴν ἐκ τῶν τοπικῶς κάτω. πλὴν καὶ αὐτὸς ὡς πρὸς σύγκρισιν τῶν νοητῶν ἐκ τῶν κάτω· καὶ γὰρ πᾶς ὁ τῶν βλεπομένων πολίτης καὶ παρερχομένων καὶ προσκαίρων ἐκ τῶν κάτω ἐστίν, κἂν ἐν συγκρίσει τόπων ἐκ τῶν ἀνωτάτω τυγχάνῃ. ### English translation (Claude) For see whether the citizen of the heavenly regions is in a way of this world, but not of the things below in place. Yet he too, compared with the intelligible things, is from below; for every citizen of things seen, passing and temporary, is from below, even if in comparison of places he happens to be of the highest. ### Scripture references - 2 Cor 4:18: allusion, high confidence ### Translation notes - The allusion is 2 Cor 4:18. ### Citation (SBL) Origen, Comm. Jo. 19.134 (Preuschen 4:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-134). ## Commentary on John 19.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-135 - Source: Preuschen 4:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People can change from being “from below” to being “from above.” ### Greek text ἔξεστιν μέντοι γε τὸν ἐκ τῶν κάτω καὶ ἐκ τοῦ κόσμου τούτου καὶ ἐκ τῆς γῆς μεταβαλεῖν καὶ γενέσθαι ἐκ τῶν ἄνω καὶ μηκέτι ἐκ τοῦ κόσμου τούτου, καὶ ἄλλον ἐκ μὲν τοῦ κόσμου τούτου, ἐκ τοῦ οὐρανοῦ δέ. ### English translation (Claude) It is possible, however, for one who is from below and of this world and from the earth to change and become from above and no longer of this world; and for another to be of this world, yet from heaven. ### Citation (SBL) Origen, Comm. Jo. 19.135 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-135). ## Commentary on John 19.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-136 - Source: Preuschen 4:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ chose the disciples out of the world and came to bring those below to the things above. ### Greek text φησὶ γοῦν τοῖς μαθηταῖς· >Ἐκ τοῦ κόσμου ἠτε, κἀγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, καὶ οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τὸ ἀπολωλός, ἦλθεν τοὺς κάτω καὶ πολιτογραφηθέντας ἐν τοῖς κάτω μεταστῆσαι ἐπὶ τὰ ἄνω. ### English translation (Claude) He says, at any rate, to the disciples: “You were of the world, and I chose you out of the world, and you are no longer of the world” … the lost; he came to transfer those below, and those enrolled as citizens among the things below, to the things above. ### Scripture references - John 15:19: quotation, high confidence - Luke 19:10: allusion, medium confidence ### Translation notes - The quotation is a free form of John 15:19; the allusion is Luke 19:10. Words are lost in the digital text. ### Citation (SBL) Origen, Comm. Jo. 19.136 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-136). ## Commentary on John 19.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-137 - Source: Preuschen 4:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ descended to the lowest parts and ascended above the heavens, opening a road for his disciples beyond bodily things. ### Greek text καὶ γὰρ εἰς τὰ κατώτερα μέρη τῆς γῆς ὁ καταβὰς αὐτός ἐστιν διὰ τοὺς ἐν τοῖς κατωτάτω τῆς γῆς· ἀλλὰ καὶ ἀνέβη ὑπεράνω πάντων τῶν οὐρανῶν, ὁδοποιῶν τοῖς βουλομένοις καὶ γνησίως αὐτῷ μαθητευομένοις τὴν φέρουσαν ὁδὸν ἐπὶ τὰ ὑπεράνω πάντων τῶν οὐρανῶν, τοῦτʼ ἔστιν έπὶ τὰ ἔξω σωμάτων. ### English translation (Claude) For he who descended into the lower parts of the earth is himself the one who did so because of those in the lowest parts of the earth; but he also ascended far above all the heavens, making a road for those who wish and are genuinely his disciples, the road that leads to what is far above all the heavens, that is, to what is outside bodies. ### Scripture references - Eph 4:9–10: allusion, high confidence ### Translation notes - The allusion is Eph 4:9–10. ### Citation (SBL) Origen, Comm. Jo. 19.137 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-137). ## Commentary on John 19.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-138 - Source: Preuschen 4:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever lays up treasure on earth is from below; whoever lays up treasure in heaven is born from above. ### Greek text Εἰ δὲ καὶ ποθεῖς μαθεῖν ἀπὸ τῆς γραφῆς τίς ἐστιν ὁ ἐκ τῶν κάτω καὶ τίς ἐστιν ὁ ἐκ τῶν ἄνω, ἄκουε· ἐπεὶ ὅπου ὁ θησαυρὸς έκάστου ἐκεῖ καὶ ἡ καρδία ἐστίν, ἐάν τις θησαυρίξῃ ἐπὶ τῆς γῆς ἐξ αὐτοῦ τοῦ θησαυρίζειν ἐπὶ τῆς γῆς ἐκ τῶν κάτω γίνεται, ἐὰν δέ τις θησαυρίξῃ ἐν τοῖς οὐρανοῖς, γεννᾶται ἄνωθεν καὶ ἀναλαμβάνει » »τὴν »εἰκόνα τοῦ ἐπουρανίου·« ἀλλὰ καὶ ἄλλως διελθὼν πάντας τοὺς οὐρανοῦς ἐν τέλει εὑρίσκεται μακαριωτάτῳ. ### English translation (Claude) And if you long to learn from Scripture who is from below and who is from above, listen: since where each one's treasure is, there is his heart also, if anyone lays up treasure on earth, by the very act of laying up treasure on earth he becomes from below; but if anyone lays up treasure in heaven, he is born from above and takes up “the image of the heavenly”; and, passing in another way through all the heavens, he is found at the most blessed end. ### Scripture references - Matt 6:19–21: allusion, high confidence - John 3:3: allusion, high confidence - 1 Cor 15:49: quotation, high confidence - Heb 4:14: allusion, medium confidence ### Translation notes - The allusions are Matt 6:19–21, John 3:3, 1 Cor 15:49, and Heb 4:14. ### Citation (SBL) Origen, Comm. Jo. 19.138 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-138). ## Commentary on John 19.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-139 - Source: Preuschen 4:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Works show where one is from: the works of the flesh or the fruit of the Spirit; love of the world cannot coexist with love of God. ### Greek text εἴη δʼ ἂν καὶ τὰ ἐκάστου ἔργα † οἶον ὤστε ὥστε εἰπεῖν ἄν τὰ ἔργα τῆς σαρκὸς ποιεῖν τὸν ἐκ τῶν κάτω, τὸν δὲ καρπὸν τοῦ πνεύματος τὸν ἐκ τῶν ἄνω, καὶ πάλιν τὴν πρὸς τὸν κόσμον Ι τοῦτον ἀγάπην τὸν ἐκ τοῦ κόσμου τούτου· ἐπεί, κατὰ τὸν Ιωάννην, ὁ ἔχων τὴν ἀγάπην τοῦ θεοῦ, * * ἐκεῖνος δὲ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου, ὃς οὐκ ἀγαπᾷ τὸν κόσμον οὐδὲ τὰ ἐν τῷ κόσμῳ, ἀλλὰ λέγων »Ἐμοὶ μὴ γένοιτο καυχᾶσθαι, »εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου μου Ἰησοῦ Χριστοῦ, δί οὑ ἐμοὶ »κόσμος ἐσταύρωται κἀγὼ κόσμῳ«, καὶ χωρῶν τὸ ἀγαπᾶν κύριον τὸν θεὸν αὐτοῦ ἐξ ὅλης τῆς καρδίας αὐτοῦ καὶ ἐξ ὅλης τῆς ψυχῆς αὐτοῦ καὶ ἐξ ὅλης τῆς διανοίας αὐτοῦ, τῷ μὴ θλίβεσθαι τὴν τοιαύτην ἀγάπην ὑπὸ τῆς πρὸς τὸν κόσμον ἀγάπης καὶ τὰ ἐν τῷ κόσμῳ· ἀμήχανον γὰρ συνυπάρχειν τὴν πρὸς τὸν κόσμον ἀγάπην τῇ πρὸς τὸν θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος, ἢ Χριστὸν καὶ τὸν Βελίαρ, ἢ τὸ ναὸν εἶναι τοῦ θεοῦ μετὰ τοῦ ναὸν τυγχάνειν εἰδώλων. ### English translation (Claude) Each one's works too would … so that one might say that he who is from below does the works of the flesh, and he who is from above the fruit of the Spirit; and again, that he who is of this world has love for this world; since, according to John, he who has the love of God … And he is not of this world who does not love the world nor the things in the world, but says, “Far be it from me to boast except in the cross of my Lord Jesus Christ, through whom the world has been crucified to me and I to the world,” and who is capable of loving the Lord his God with all his heart and all his soul and all his mind, because such love is not hemmed in by love of the world and the things in the world. For it is impossible for love of the world to coexist with love of God, as it is impossible for light and darkness to coexist, or Christ and Belial, or being a temple of God with being a temple of idols. ### Scripture references - Gal 5:19–22: allusion, high confidence - 1 John 2:15: allusion, high confidence - Gal 6:14: quotation, high confidence - Matt 22:37: allusion, high confidence - 2 Cor 6:14–16: allusion, high confidence ### Translation notes - The allusions and quotations are Gal 5:19–22, 1 John 2:15, Gal 6:14, Matt 22:37, and 2 Cor 6:14–16. The text is corrupt at the dagger and has a gap (marked * *). ### Citation (SBL) Origen, Comm. Jo. 19.139 (Preuschen 4:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-139). ## Commentary on John 19.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-140 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are degrees of “below”; even those in Hades will bow before Christ. ### Greek text ὡς διαφορᾶς μέντοι γε οὔσης τῶν κάτω πρὸς ἄλληλα, λέγεται ὑπερθετικῶς τὸ »Ἔθεντό με ἐν λάκκῳ κατωτάτῳ« καὶ τὸ »Εἰς τὰ κατώτατα τῆς γῆς ὁ καταβάς, οὖτός ἐστι καὶ ὁ »ἀναβάς«. διόπερ ἐνώπιον τοῦ χριστοῦ προπεσοῦνται μὲν πάντες οἱ καταβαίνοντες εἰς τὰ κατώτερα μέρη τῆς γῆς, εἰς ᾄδου, ἐπεὶ ἀληθὲς τὸ »Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ »ᾄδῃ τίς ἐξομολογήσεταί σοι;« ### English translation (Claude) Since, however, there is a difference among the things below, it is said in the superlative, “They laid me in the lowest pit,” and “He who descended into the lowest parts of the earth is the one who also ascended.” Therefore all who go down to the lower parts of the earth, into Hades, will fall down before Christ, since it is true that “In death there is no one who remembers you, and in Hades who will give you thanks?” ### Scripture references - Ps 88:6 (87:7 LXX): quotation, high confidence - Eph 4:9–10: quotation, high confidence - Ps 22:29 (21:30 LXX): allusion, high confidence - Ps 6:5 (6:6 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 88:6 (87:7 LXX), Eph 4:9–10 (freely), and Ps 6:5 (6:6 LXX); the allusion is Ps 22:29 (21:30 LXX). ### Citation (SBL) Origen, Comm. Jo. 19.140 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-140). ## Commentary on John 19.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-141 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will bow at the name of Jesus, some sooner, some later. ### Greek text ἐὰν δέ τις ἀνθυποφέρῃ τὸ καταβαίνειν αὐτὸν εἰς τὰ κατώτερα τῆς γῆς, ἐπιτηρήσεις ὄτι ἐπὶ τῶν καταβαινόντων εἰς γῆν εἴρηται τὸ »Προπεσοῦνται«· ὑποπιπτόντων γὰρ τῷ χριστῷ γόνυ καμπτόντων ἐν τῷ ὀνόματι Ἰησοῦ, τινὲς μὲν πρότερον τινὲς δὲ ὕστερον προπεσοῦνται αὐτῷ. ### English translation (Claude) And if someone objects that he himself descended into the lower parts of the earth, you will observe that “they will fall down” is said of those who go down to the earth; for as they submit to Christ and bend the knee in the name of Jesus, some earlier and some later will fall down before him. ### Scripture references - Ps 22:29 (21:30 LXX): allusion, high confidence - Phil 2:10: allusion, high confidence ### Translation notes - The allusions are Ps 22:29 (21:30 LXX) and Phil 2:10. ### Citation (SBL) Origen, Comm. Jo. 19.141 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-141). ## Commentary on John 19.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-142 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The worse are subjected last, as death is the last enemy destroyed. ### Greek text καὶ τάχα οἱ ἐπὶ γῆς προπεσοῦνται καὶ πρὸ ἑτέρων ὑποτάσσονται· χειρόνων γὰρ τὸ ὕστερον ὑποτάσσεσθαι, διὸ καὶ »ἔσχατος ἐχθρὸς καταργεῖται ὁ »θάνατος«. ### English translation (Claude) And perhaps those on the earth will fall down and be subjected before others; for it belongs to the worse to be subjected later, which is why also “the last enemy to be destroyed is death.” ### Scripture references - 1 Cor 15:26: quotation, high confidence ### Translation notes - The quotation is 1 Cor 15:26. ### Citation (SBL) Origen, Comm. Jo. 19.142 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-142). ## Commentary on John 19.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-143 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There may also be degrees among the things above. ### Greek text Μετὰ ταῦτα ζητήσεις εἰ ὥσπερ ἐστὶν τῶν κάτω διαφορὰ διὰ τὸ λέγεσθαί τι κατωτάτω, οὔτως καὶ τῶν ἄνω διαφορά, μάλιστα ἐπεὶ κληρονομία ἐστὶν βασιλείας οὐρανῶν, πάντων τῶν μουμένων οὐρανῶν ὄντων ἄνω, ἀλλʼ οὐχ ὁμοίως ἐχόντων τὸ εἶναι ἄνω. ### English translation (Claude) After this you will ask whether, just as there is a difference among the things below because something is called “lowest,” so there is a difference among the things above, especially since there is an inheritance of the kingdom of heaven, all the so-called heavens being above, yet not being above in the same way. ### Scripture references - Matt 25:34: allusion, medium confidence ### Translation notes - The allusion is Matt 25:34. ### Citation (SBL) Origen, Comm. Jo. 19.143 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-143). ## Commentary on John 19.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-144 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul's descent by wickedness and ascent by virtue also has degrees. ### Greek text ἀλλὰ καὶ ἐπὶ τῆς νοητῆς καταβάσεως τῆς ψυχῆς διὰ τὴν κακίαν καὶ τὰ μοχθηρὰ δόγματα καὶ νοητῆς ἀναβάσεως αὐτῆς ἐπιστήσας οὐχ ἁοήεις. εὑρήσεις διαφορόν· ἐπιπ΄λειον οὐν νοητῶς † νοήσεις. ### English translation (Claude) And if you attend also to the spiritual descent of the soul through wickedness and wicked doctrines, and to its spiritual ascent, you will not go astray; you will find a difference. You will understand this more fully in a spiritual way. ### Translation notes - The text is badly damaged here; the translation is approximate. ### Citation (SBL) Origen, Comm. Jo. 19.144 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-144). ## Commentary on John 19.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-145 - Source: Preuschen 4:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ascent “above all the heavens” is spiritual: Jesus' soul has reached God himself. ### Greek text ἄμα δὲ ὅρα εἰ μὴ μυστικώτερον καὶ οὐ τοπικῶς περὶ τῆς Ἰησοῦ ψυχῆς ἀκούσει τὸ· »Ἀναβὰς ὑπεράνω πάντων τῶν »οὐρανῶν«· ἡ γὰρ νοητὴ ἀνάβασις ἐκείνης τῆς ψυχῆς ὑπερπεπήδηκεν καὶ πάντας τοὺς οὐρανοὺς καί, ὡς ἔστιν εἰπεῖν, ἤδη ἔφθασεν πρὸς αὐτὸν τὸν θεόν. ### English translation (Claude) At the same time see whether you will not understand “ascending far above all the heavens” in a more mystical and not local sense of the soul of Jesus; for the spiritual ascent of that soul has leapt over all the heavens and, so to speak, has already reached God himself. ### Scripture references - Eph 4:10: quotation, high confidence ### Translation notes - The quotation is Eph 4:10. ### Citation (SBL) Origen, Comm. Jo. 19.145 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-145). ## Commentary on John 19.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-146 - Source: Preuschen 4:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beyond the visible world is an invisible, intelligible world, which the pure in heart will see, and so come to see God. ### Greek text πλήν ἐστίν τις καὶ ἔτερος παρὰ τὸν δεικνύμενον καὶ αἰσθητὸν κόσμον τὸν συνεστῶτα ἐξ οὐρανοῦ καὶ γῆς ἢ οὐρανῶν καὶ γῆς κόσμος, ἐν ᾧ ἐστιν τὰ μὴ βλεπόμενα· καὶ ὅλον τοῦτο κόσ- μος ἀόρατος, κόσμος οὐ βλεπόμενος, καὶ νοητὸς κόσμος, οὗ τῇ θέᾳ καὶ τῷ κάλλει ἐνόψονται οἱ καθαροὶ τῇ καρδίᾳ, προευτρεπιζόμενοι διὰ τοῦ ἐνορᾶν αὐτῷ ἐπὶ τὸ μετελθεῖν, ὤστʼ ἂν καὶ αὐτὸν ὀρᾶν, ὡς ὁρᾶσθαι πέφυκεν ὁ θεός, τὸν θεόν. Ι ### English translation (Claude) Yet there is another world besides the visible and perceptible world composed of heaven and earth, or of heavens and earth, a world in which are the things not seen; and all this is an invisible world, a world not seen, and an intelligible world, whose sight and beauty the pure in heart will behold, being prepared by gazing on it to pass over to it, so that they may even see God himself, as God is by nature able to be seen. ### Scripture references - 2 Cor 4:18: allusion, high confidence - Col 1:16: allusion, medium confidence - Matt 5:8: allusion, high confidence ### Translation notes - The allusions are 2 Cor 4:18, Col 1:16, and Matt 5:8. ### Citation (SBL) Origen, Comm. Jo. 19.146 (Preuschen 4:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-146). ## Commentary on John 19.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-147 - Source: Preuschen 4:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, as manifold Wisdom containing the principles of all things, may himself be called a “world,” far richer than the material one. ### Greek text Ζητήσεις δὲ εἰ κατά τι τῶν σημαινομένων δύναται ὁ πρωτότοκος Πάσης κτίσεως εἶναι κόσμος, καὶ μάλιστα καθʼ ὅ »σοφία« ἐστὶν πολυποίκιλος· τῷ γὰρ εἶναι παντὸς οὑτινοσοῦν τοὺς λόγους, καθʼ οὓς γεγένηται πάντα τὰ ὑπὸ τοῦ θεοῦ ἐν σοφίᾳ πεποιημένα (ὣς φησιν ὁ προφήτης· »Πάντα ἐν σοφίᾳ ἐποίησας‘), ἐν αὐτῷ, ἂν καὶ αὐτὸς »κόσμος«, τοσούτῳ ποικιλώτερος τοῦ αἰσθητοῦ καὶ διαφέρων, ὅσῳ διαφέρει γυμνὸς πάσης ὕλης τοῦ ὅλου κόσμου λόγος τοῦ ἐνύλου κόσμου, οὐκ ἀπὸ τῆς ὕλης ἀλλὰ ἀπὸ τῆς μετοχῆς τοῦ λόγου καὶ τῆς σοφίας τῶν κοσμούντων τὴν ὕλην κεκοσμημένων. ### English translation (Claude) You will ask whether, according to one of its meanings, the firstborn of all creation can be a world, especially insofar as he is manifold Wisdom. For since the principles of everything whatever, according to which all things made by God in wisdom came into being (as the prophet says, “In wisdom you made all things”), are in him, he too would be a “world,” as much more varied than the perceptible one and surpassing it as the principle of the whole world, stripped of all matter, surpasses the material world, which is ordered not by matter but by participation in the principle and wisdom that order matter. ### Scripture references - Col 1:15: allusion, high confidence - Eph 3:10: allusion, high confidence - Ps 104:24 (103:24 LXX): quotation, high confidence ### Translation notes - The allusions and quotation are Col 1:15, Eph 3:10, and Ps 104:24 (103:24 LXX). λόγοι is rendered “principles.” ### Citation (SBL) Origen, Comm. Jo. 19.147 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-147). ## Commentary on John 19.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-148 - Source: Preuschen 4:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jesus' soul, dwelling in that higher world, leads his disciples to it. ### Greek text καὶ ὅρα εἰ δύναται ὁ λέγων· »Οὐκ εἰμὶ ἐγὼ ἐκ τοῦ κόσμου τούτου« ἡ ψυχὴ εἶναι τοῦ Ἰησοῦ ἐμπολιτευομένη τῷ ὅλω κόσμῳ ἐκείνῳ καὶ πάντα αὐτὸν ἐμπεριερχομένη καὶ χειραγωγοῦσα ἐπʼ αὐτὸν τοὺς μαθητευομένους. ### English translation (Claude) And see whether the one who says “I am not of this world” can be the soul of Jesus, living as a citizen in that whole world, going all through it, and leading his disciples to it by the hand. ### Scripture references - John 8:23: quotation, high confidence ### Translation notes - The quotation is John 8:23. ### Citation (SBL) Origen, Comm. Jo. 19.148 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-148). ## Commentary on John 19.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-149 - Source: Preuschen 4:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This world has nothing truly above, since Scripture calls its creation a katabolē, a “casting down.” ### Greek text οὐδὲν ἔχει ἐκεῖνος ὁ κόσμος κάτω, ὡς οὐδὲ οὖτος, ὡς πρὸς τὸ ἀκριβὲς ἐξετάζοντι, ἄνω. πῶς γὰρ δύναται τι ὁ κόσμος οὐτος ἄνω, οὖ ἡ κτίσις καταβολή ἐστιν; οὐ γὰρ ὡς ἔτυχεν ἀκουστέον τοῦ »πρὸ καταβολῆς κόσμου«, ἐπίτηδες τοιαύτην ἐπίνοιαν πλασάντων ὄνομα τῶν ἁγίων τὸ τῆς καταβολῆς· καίτοι γε ἐδύναντο λέγειν »πρὸ κτίσεως κόσμου« καὶ μὴ χρήσασθαι τῷ »καταβολῆς« ὁνόματι. ### English translation (Claude) That world has nothing below, just as this one, to one who examines it precisely, has nothing above. For how can this world have anything above, when its creation is a “casting down”? For “before the foundation of the world” is not to be heard carelessly, the saints having deliberately formed the name “casting down” to express such a notion; though they could have said “before the creation of the world” and not used the word “casting down.” ### Scripture references - Eph 1:4: allusion, high confidence - John 17:24: allusion, medium confidence ### Translation notes - The allusions are Eph 1:4 and John 17:24. Origen plays on καταβολή, “foundation,” literally “casting down,” connecting it with the soul's descent. ### Citation (SBL) Origen, Comm. Jo. 19.149 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-149). ## Commentary on John 19.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-150 - Source: Preuschen 4:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' true disciples, taking up their cross, are lifted out of the world's “casting down.” ### Greek text ὄλος οὖν ὁ κόσμος καὶ τὰ ἐν αὐτῷ ἐν καταβολῇ ἐστιν· ἔξω δὲ καταβολῆς κόσμου παντὸς γίνονται οἱ τοῦ Ἰησοῦ γνήσιοι μαθηταί, οὓς ἐξελέξατο ἐκ τοῦ κόσμου, ἵνα μηκέτι ὦσιν ἐκ τοῦ κόσμου αἴροντες τὸν σταυρὸν ἐαυτῶν καὶ ἀκολουθοῦντες αὐτῶ. Εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ὲν ταῖς ἀμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, αποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. ### English translation (Claude) The whole world, then, and the things in it are in a casting down; but outside the casting down of the whole world are the genuine disciples of Jesus, whom he chose out of the world so that they are no longer of the world, taking up their cross and following him. “So I told you that you will die in your sins; for unless you believe that I am, you will die in your sins.” ### Scripture references - John 15:19: allusion, high confidence - Matt 16:24: allusion, high confidence - John 8:24: quotation, high confidence ### Translation notes - The allusions are John 15:19 and Matt 16:24; the closing quotation is John 8:24, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 19.150 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-150). ## Commentary on John 19.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-151 - Source: Preuschen 4:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People die in their sins through not believing that Jesus is the Christ. ### Greek text Πότε εἶπεν αὐτοῖς· »Ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις »ὑμῶν«, ἢ ὅτε ἔφασκεν· » Ζητήσετέ με, καὶ ἐν ταῖς ἀμαρτίαις ὑμῶν »ἀποθανεῖσθ娫; τί δὲ τὸ αἴτιον τοῦ έν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν ἀνθρώπους, ἢ τὸ μὴ »πιστεύειν ὅτι Ἰησοῦς ἐστιν ὁ χρι »στός«; αὐτὸς γάρ φησιν· »Ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀπο- »θανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν«. ### English translation (Claude) When did he say to them, “You will die in your sins,” if not when he said, “You will seek me, and you will die in your sins”? And what is the cause of people dying in their sins, except not believing “that Jesus is the Christ”? For he himself says, “Unless you believe that I am, you will die in your sins.” ### Scripture references - John 8:21: quotation, high confidence - John 8:24: quotation, high confidence - John 20:31: echo, medium confidence ### Translation notes - The quotations are John 8:21 and 8:24; the phrase “that Jesus is the Christ” echoes John 20:31. ### Citation (SBL) Origen, Comm. Jo. 19.151 (Preuschen 4:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-151). ## Commentary on John 19.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-152 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who dies in sin has not truly believed, even if he claims to; faith without works is dead. ### Greek text εἰ δὲ ὁ μὴ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἀποθανεῖται ἐν ταῖς ἁμαρτίαις ἐαυτοῦ, δῆλον ὅτι ὁ μὴ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις αὐτοῦ πεπίστευκεν τῷ χριστῷ, ὁ δὲ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις ἐαυτοῦ, κἂν λέγῃ πιστεύειν τῷ χριστῷ, ὡς πρὸς τὸ ἀληθὲς οὐ πεπίστευκεν αὐτῷ· ἐὰν λέγηται μὲν πίστις, χωρὶς δὲ ἔργων τυγχάνῃ, νεκρά ἐστιν ἡ τοιαύτη, ὡς ἐν τῇ φερομένῃ Ἰακώβου ἐπιστολῇ ἀνέγνωμεν. ### English translation (Claude) And if one who does not believe that Jesus is the Christ will die in his sins, it is plain that one who does not die in his sins has believed in Christ, while one who dies in his sins, even if he says he believes in Christ, has not truly believed in him; for if something is called faith but is without works, such faith is dead, as we read in the epistle in circulation under the name of James. ### Scripture references - Jas 2:17: allusion, high confidence ### Translation notes - The allusion is Jas 2:17. Origen's phrase “in circulation under the name of James” reflects doubts in his time about the letter's standing. ### Citation (SBL) Origen, Comm. Jo. 19.152 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-152). ## Commentary on John 19.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-153 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true believer, united with the Word, will not fall into sins unto death, ### Greek text τίς οὖν ἄρα ἐστὶν ὁ πιστεύων ἢ ὁ πεπονθὼς ἐκ τοῦ διακεῖσθαι κατὰ τὸν λόγον καὶ συμπεφυκέναι αὐτῷ τὸ μὴ ἐμπεσεῖσθαι ἄν, ὅσον μὲν ἐπὶ τούτοις τοῖς ῥητοῖς εἰς τὰ λεγόμενα πρὸς θάνατον εἶναι ἁμαρτήματα, ### English translation (Claude) Who, then, is the believer, if not the one who, from being disposed according to the Word and having grown together with him, has come to this: that he would not fall, as far as these texts go, into the sins said to be unto death, ### Scripture references - 1 John 5:16: allusion, high confidence ### Translation notes - The allusion is 1 John 5:16; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.153 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-153). ## Commentary on John 19.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-154 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One born of God does not sin; believing in Christ as Righteousness excludes doing wrong. ### Greek text ὅσον δὲ ἐπὶ Ι τῷ »Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἐκ τοῦ θεοῦ γεγέννηται«, οὐχ ἀμαρτάνειν καὶ πρὸς ὅ τι δηποτοῦν τῶν παρὰ τὸν ὀρθὸν γινομένων λόγον; ἔτι δὲ μᾶλλον νοήσεις τί έστιν »Ἐὰν γὰρ μὴ πιστεύητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε έν ταῖς »ἁμαρτίαις ὑμῶν«, ἄ ἐστιν ὁ πρωτότοκος πάσης κτίσεως ἀναλογιζόμενος, οἶον ὁ πιστεύων τί ἐστιν ἡ δικαιοσύνη οὐκ ἂν ἀδικήσαι, ### English translation (Claude) and, as far as “Everyone who believes that Jesus is the Christ is born of God” goes, would not sin toward anything at all done contrary to right reason? You will understand still better what “For unless you believe that I am, you will die in your sins” means if you reckon up what the firstborn of all creation is: for example, one who believes in what righteousness is would not do wrong, ### Scripture references - 1 John 5:1: quotation, high confidence - John 8:24: quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotations are 1 John 5:1 and John 8:24; the allusion is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 19.154 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-154). ## Commentary on John 19.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-155 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believing in Christ as Wisdom and Word rules out folly and irrational acts. ### Greek text καὶ ὁ διὰ τὸ τεθεωρηκέναι ἤτις ἐστὶν ἡ σοφία, πεπιστευκὼς εἰς τὴν σοφίαν οὐκ ἄν τι μωρὸν λέγοι ἢ πράττοι, ἐπεὶ ὁ πιστεύσας τῷ ἐν πρὸς τὸν θεὸν λόγῳ ἐν τῷ κατανενοηκέναι αὐτὸν αὐτὸν οὐδὲν ἂν ποιήσαι. ### English translation (Claude) and one who, through having beheld what Wisdom is, has believed in Wisdom would not say or do anything foolish; since one who has believed in the Word who is with God, by having understood him, would do nothing contrary to reason. ### Scripture references - John 1:1: allusion, high confidence ### Translation notes - The allusion is John 1:1. The last clause is damaged (αὐτὸν αὐτὸν for a word such as ἄλογον, “irrational”). ### Citation (SBL) Origen, Comm. Jo. 19.155 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-155). ## Commentary on John 19.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-156 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believing in Christ as our peace and God's power excludes strife and weakness in good. ### Greek text πρὸς τούτοις ὁ πιστεύων ὅτι » Αὐτός ἐστιν ἡ εἰρήνη »ἡμῶν«, οὐκ ἄν τι πολέμου καὶ στάσεως ἐνεργοίη. ἀλλὰ καὶ εἴπερ Χριστός ἐστιν οὐ μόνον θεοῦ σοφία, ἀλλὰ καὶ »θεοῦ δύναμις«, ὁ πιστεύων αὐτῷ καθʼ ὅ δύναμίς ἐστιν οὐκ ἄν περὶ τὰ καλὰ ἀδύνατος. ### English translation (Claude) Besides these, one who believes that “He is our peace” would not do anything of war and strife. And if Christ is not only God's wisdom but also “God's power,” one who believes in him insofar as he is power would not be powerless toward what is good. ### Scripture references - Eph 2:14: quotation, high confidence - 1 Cor 1:24: quotation, high confidence ### Translation notes - The quotations are Eph 2:14 and 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 19.156 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-156). ## Commentary on John 19.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-157 - Source: Preuschen 4:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we give up under toil or are weak, we have not believed in Christ as endurance and strength. ### Greek text ἀναγκαίως δὲ ὑπονοοῦντες αὐτὸν ὑπομονὴν καὶ ἰσχὴν διὰ τὸ Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ κύριος;« καὶ τὸ »Ἰσχύς »μου« καὶ τὸ »'Υπόστασίς μου ὁ κύριος« φήσομεν ὅτι εἰ ἐνδίδομεν πρὸς πόνους, οὐ πιστεύομεν αὐτῷ καὶ] καθʼ ὅ ἐστιν ὑπομονή, καὶ εἰ ἀσθενοῦμεν, οὐ πεπιστεύκαμεν αὐτῷ καθʼ ὅ ἐστιν ἰσχύς. ### English translation (Claude) And, necessarily understanding him to be endurance and strength because of “And now what is my endurance? Is it not the Lord?” and “my strength,” and “My support is the Lord,” we shall say that if we give in to toils, we do not believe in him insofar as he is endurance, and if we are weak, we have not believed in him insofar as he is strength. ### Scripture references - Ps 39:7 (38:8 LXX): quotation, high confidence - Ps 18:1 (17:2 LXX): quotation, medium confidence ### Translation notes - The quotations are Ps 39:7 (38:8 LXX), Ps 18:1 (17:2 LXX), and a phrase from Ps 39:7 (38:8 LXX) with ὑπόστασις (“support,” “ground of being”). ### Citation (SBL) Origen, Comm. Jo. 19.157 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-157). ## Commentary on John 19.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-158 - Source: Preuschen 4:325–326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever lives contrary to what Christ is dies in his sins. ### Greek text ἐὰν ἀναλεγώμεθα τὰς λοιπὰς ἐπινοίας τοῦ χριστοῦ, οὐ χαλεπῶς ἐκ τῶν εἰρημένων εὑρήσομεν τίνα τρόπον ὁ μὴ πιστεύων τῷ χριστῷ ἀποθανεῖται ἐν ταῖς ἁμαρτίαις αὐτοῦ· γινόμενος γὰρ ἐν τοῖς ἐναντίοις τῇ ἐπινοίᾳ, ἦν ἐστιν ὁ χριστός, ἐν αὐταῖς ἀποθνήσκει ταῖς ἁμαρτίαις. Ἔλεγον οὖν αὐτῷ· Σὺ τίς εἶ; ### English translation (Claude) If we gather up the rest of the aspects of Christ, we shall find without difficulty from what has been said how one who does not believe in Christ will die in his sins; for, being in the things opposed to the aspect that Christ is, he dies in those very sins. “So they said to him, ‘Who are you?’” ### Scripture references - John 8:24: allusion, high confidence - John 8:25: quotation, high confidence ### Translation notes - The closing quotation is John 8:25, the lemma of the next section. ἐπίνοιαι is rendered “aspects.” ### Citation (SBL) Origen, Comm. Jo. 19.158 (Preuschen 4:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-158). ## Commentary on John 19.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-159 - Source: Preuschen 4:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing him speak with authority, they naturally asked who he was. ### Greek text Ἀκόλουθον ἦν τοὺς ἀκροωμένους μετὰ πολλῆς ἐξουσίας ἀπαγγελλομένων ὑπὸ τοῦ κυρίου πυνθάνεσθαι, τίς εἴς ὁ ταῦτα λέγων· ἐνέφαινεν γὰρ τὸ εἶναι ἀνθρώπου μεῖζον καὶ θειοτέρα τις φύσις τυγχάνειν ὁ σωτὴρ φάσκων ὅτι »Ἐὰν μὴ πιστεύητε ὅτι ἐγώ »εἰμι, ### English translation (Claude) It was natural for those who heard things proclaimed by the Lord with great authority to ask who he was who said these things; for the Savior showed that he was greater than a man and was some more divine nature, saying, “Unless you believe that I am, ### Scripture references - John 8:24: quotation, high confidence ### Translation notes - The quotation is John 8:24, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 19.159 (Preuschen 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-159). ## Commentary on John 19.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-160 - Source: Preuschen 4:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They expected him to say he was the Christ, the Prophet, Elijah, or an angel. ### Greek text ἀποθανεῖσθε έν ταῖς ἁμαρτίαις ὑμῶν« τὸ οὖν »Σὺ τίς εἶ« οἱονεὶ αἰτούτων ἦν ἀπόκρισιν, ὅτι »Ἐγώ εἰμι ὁ χριστός« ἢ »Ἐγώ »εἰμι ὁ προφήτης« ἢ «ἐγώ εἰμι Ἠλίας ἢ τάχα »Ἐγώ εἰμι ἄγγελος »θεοῦ« οὐκ ἄν γὰρ μὴ ἕν τι τούτων ἢ καὶ παραπλήσιον αὐτοῖς τυγχάνων προεφέρετο γνησίους λόγους τηλικούτους. * * * * * * * ### English translation (Claude) you will die in your sins.” So “Who are you?” was as if they were asking for an answer such as “I am the Christ,” or “I am the Prophet,” or “I am Elijah,” or perhaps “I am an angel of God.” For unless he were one of these or something like them, he would not have put forward such genuine words. … ### Scripture references - John 8:24–25: quotation, high confidence - John 1:21: allusion, high confidence ### Translation notes - The quotations are John 8:24–25; the allusion is John 1:21. Book 19 breaks off here in the manuscript tradition (marked * * *). ### Citation (SBL) Origen, Comm. Jo. 19.160 (Preuschen 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-160). ## Commentary on John 20.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-1 - Source: Preuschen 4:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 20 opens with a prayer, addressed to Ambrose, for full understanding from the Son of God. ### Greek text Εἰκοστὸν ὑπαγορεύοντες εἰς τὸ κατὰ Ἰωάννην εὐαγγέλιον τόμον, φιλοθεώτατε καὶ φιλομαθέστατε ἐν κυρίῳ Ἀμβρόσιε. εὐχόμεθα ἐκ τοῦ πληρώματος τοῦ υἱοῦ τοῦ θεοῦ, εἰς ὃν εὐδόκησεν τὸ πλήρωμα κατοικῆσαι, λαβεῖν νοήματα πλήρη καί, ἵνʼ οὕτως εἴπω, ναστὰ καὶ μηδὲν ἔχοντα διάκενον, 〈ἵνα〉 τὸ εὐαγγέλιον κατὰ ἐξεταζόμενα ἡμῖν ἀποκαλυφθῇ, καὶ] μήτε παραλειπόντων τι ἡμῶν τῶν δεόντων ἐξετάζεσθαι καὶ ὑπομνηματικοῖς γράμμασιν πιστεύεσθαι, μήτε ὡς οὐ χρὴ πλεοναζόντων, μήτε παρεκδεχομένων τὸν τοῦ σωτῆρος ἡμῶν Ἰησοῦ νοῦν. θεὸς οὖν ἡμῖν πέμψαι αὐτὸν τὸν λόγον, ἑαυτὸν ἐμφανίζοντα, ἴνα τοῦ βάθους αὐτοῦ, δωρουμένου τοῦ πατρός, θεαταὶ γενώμεθα. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. ### English translation (Claude) As we dictate the twentieth book on the Gospel according to John, Ambrose, most God-loving and most eager to learn in the Lord, we pray to receive from the fullness of the Son of God, in whom it pleased all the fullness to dwell, thoughts that are full and, so to speak, solid and having nothing empty in them, so that the Gospel may be revealed to us in the passages we examine, neither omitting anything that ought to be examined and entrusted to written commentary, nor enlarging where we should not, nor misinterpreting the mind of our Savior Jesus. May God, then, send us the Word himself, manifesting himself, so that, the Father granting it, we may become beholders of his depth. “I know that you are the seed of Abraham; but you seek to kill me, because my word finds no place in you.” ### Scripture references - John 1:16: allusion, high confidence - Col 1:19: allusion, high confidence - John 8:37: quotation, high confidence ### Translation notes - Ambrose was Origen's patron. The allusions are John 1:16 and Col 1:19; the closing quotation is John 8:37, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.1 (Preuschen 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-1). ## Commentary on John 20.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-2 - Source: Preuschen 4:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus calls them Abraham's seed but implies they are not his children; this seems contradictory. ### Greek text Δόξει μάχην περιέχειν τοῖς μὴ κατανοοῦσιν τὰ σημαινόμενα ἀπὸ τῆς >σπέρμα> φωνῆς καὶ τῆς >τέκνον> τὸ »Οἶδα »Ἀβραάμ ἐστε« πρὸς τὸ εὐθέως ἐπενεχθησόμενον καὶ πρὸς τοὺς αὐτοὺς λεγόμενον· »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ »ποιεῖτε«. ### English translation (Claude) To those who do not understand the meanings of the words “seed” and “child,” “I know that you are the seed of Abraham” will seem to contain a contradiction with what is said immediately afterward to the same people: “If you are children of Abraham, do the works of Abraham.” ### Scripture references - John 8:37: quotation, high confidence - John 8:39: quotation, high confidence ### Translation notes - The quotations are John 8:37 and 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.2 (Preuschen 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-2). ## Commentary on John 20.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-3 - Source: Preuschen 4:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily, a seed holds the father's principles at rest; a child is the seed developed and formed. Every child comes from seed, but not every seed becomes a child. ### Greek text ἴνʼ οὐν ταῦτα θεωρηθῇ, ἴδωμεν πρῶτον σωματικῶς >σπέρματος> καὶ >τέκνου> διαφοράν. καὶ σαφές γε μὲν τὸ τινὸς ἔχει τοὺς λόγους τοῦ σπείραντος ἐν ἐαυτῷ ἔτι ἡσυχάζοντας καὶ ἀποκειμένους· τὸ δὲ τέκνον, μεταβαλόντος τοῦ σπέρματος καὶ ἐργασαμένου τὴν περικειμένην αὐτῷ ὔλην ἀπὸ τῆς γυναικὸς καὶ τῶν ἐπισυναγομένων τροφῶν, μορφωθὲν καὶ εἰς γένεσιν εὐτρεπισθὲν ὑφίσταται· καὶ εἴ τι μέρος ἐστὶν κυρίως τέκνον τινός, ὡς πρὸς τὰ σωματικά, ἐκ σπέρματος ὑπέστη, εἰ δέ τί ἐστιν σπέρμα, οὐ πάντως τέκνον γίνεται. ### English translation (Claude) So that this may be examined, let us first see the difference between “seed” and “child” in the bodily sense. It is clear that the seed of someone contains the principles of the one who sowed, still at rest and stored up within it; but the child comes into existence when the seed has changed and worked upon the matter surrounding it from the woman and the nourishment gathered to it, and has been formed and made ready for birth. And if something is properly the child of someone, as far as bodily things go, it came into being from seed; but if something is seed, it does not necessarily become a child. ### Translation notes - The word “seed” is lost in the digital text after “the” and is supplied, as the sense requires; μέρος (“part”) in the last sentence is read as a slip for μέν. “Principles” renders λόγοι (the “seminal principles” of Stoic thought). ### Citation (SBL) Origen, Comm. Jo. 20.3 (Preuschen 4:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-3). ## Commentary on John 20.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-4 - Source: Preuschen 4:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken bodily, being Abraham's seed would imply being his children. ### Greek text τούτων δὲ ἡμῖν προδιαληφθέντων, εἰ μὲν σωματικῶν ἐχρῆν νοεῖν τὸ »Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε« ἔδοξεν πάντως ἀκολουθεῖν τὸ καὶ τέκνα εἶναι τοῦ Ἀβραὰμ πρὸς οὓς ὁ λόγος, συγχωρουμένου ὅτι ἔτι σπέρμα τὸ τέκνον, καὶ οὐ κατὰ τὸ ἀκριβὲς διδομένου. ### English translation (Claude) With these things settled beforehand, if “I know that you are the seed of Abraham” had to be understood bodily, it would have seemed to follow necessarily that those addressed were also children of Abraham, if it is granted that the child is still seed, though this is not granted in the strict sense. ### Scripture references - John 8:37: quotation, high confidence ### Translation notes - The quotation is John 8:37. ### Citation (SBL) Origen, Comm. Jo. 20.4 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-4). ## Commentary on John 20.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-5 - Source: Preuschen 4:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's spiritual seed consists of seminal principles sown in certain souls; not all souls come into life with the same seeds. ### Greek text ἐπεὶ δὲ ἀπὸ ἤθους κρίνεται καὶ ἔργων τὰ τέκνα τοῦ Ἀβραάμ, μήποτε ἀπό τινων σπερματικῶν λόγων, συγκαταβαλλομένων τισὶν ὡς οἶμαι ψυχαῖς, δεῖ χαρακτηρίζειν τοὺς ὅντας σπέρμα τοῦ Ἀβραάμ. καὶ εἴπερ, ὡς κατὰ τὸ σωματικὸν οὐ πάντες ἄνθρωποι σπέρμα εἰσὶν τοῦ Ἀβραάμ, οὕτω καὶ κατὰ τὰ ἀποδιδόμενα περὶ τοῦ τίνες εἰσὶν σπέρμα τοῦ Ἀβραάμ, δῆλον ὅτι οὐ πάντες ἄνθρωποι μετὰ πάντη σπερματικῶν λόγων τῶν αὐτῶν] ἐγκατασπαρέντων αὐτῶν ταῖς ψυχαῖς τώ βίῳ τῶν ἀνθρώπων ἐπίδεδημήκασιν. ### English translation (Claude) But since the children of Abraham are judged by character and works, perhaps those who are the seed of Abraham must be characterized by certain seminal principles, sown together, as I think, with certain souls. And if, just as in the bodily sense not all human beings are the seed of Abraham, so too in the sense given to who are the seed of Abraham, it is plain that not all human beings have come into human life with all the same seminal principles sown in their souls. ### Translation notes - This reflects Origen's speculation that souls enter life with differing endowments. ### Citation (SBL) Origen, Comm. Jo. 20.5 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-5). ## Commentary on John 20.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-6 - Source: Preuschen 4:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cause of these differences lies in hidden divine judgments about souls before birth, which are dangerous to discuss openly. ### Greek text τὴν δὲ τούτων αἰτίαν κατὰ μεγάλας κρίσεις καὶ δυσδιηγήτους, θεωρουμένας ὑπὸ τῶν εἰληφότων τὸν Χριστοῦ νοῦν, ἕνα ἴδωσιν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα αὐτοῖς, ὀλίγοις ἐστὶν δυνατὸν καταλαβεῖν τοῖς ἐπιμελέστερον τὰ πρὸ γενέσεως καὶ τὰ ἐν γενέσει περὶ ἐκάστου διειληφόσιν· καὶ ἐπεὶ ταράξαι ἄν τινα τὰ τοιαῦτα. συνέντα μὲν ταυτα, μη ἀκριβουντα δέ, κινδύνῳ παραβαλοῦμεν ἐαυτοὺς τῷ περὶ τῶν τοιούτων, ἔνθα τὸ λέγειν καὶ ἀναπτύσσειν τὰ τοιαῦτά ἐστιν ἐπισφαλές, κἂν ἀληθεύηται. ### English translation (Claude) The cause of this lies in great judgments hard to explain, contemplated by those who have received the mind of Christ so that they may see the things freely given them by God; it is possible for few to grasp it, for those who have examined more carefully what concerns each person before birth and in birth. And since such things might disturb someone who understood them but not exactly, we shall expose ourselves to danger in speaking of such matters, where to speak and unfold such things is hazardous, even if they are true. ### Scripture references - 1 Cor 2:16: allusion, high confidence - 1 Cor 2:12: allusion, high confidence ### Translation notes - The allusions are 1 Cor 2:12 and 2:16. The digital text repeats the end of the previous section at the start. ### Citation (SBL) Origen, Comm. Jo. 20.6 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-6). ## Commentary on John 20.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-7 - Source: Preuschen 4:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The steward of mysteries must choose the right time, measure, and hearers for such doctrines. ### Greek text καὶ ἐπισφαλὲς δὲ διὰ τὸ δεῖν τὸν οἰκονόμον τῶν τοῦ θεοῦ μυστηρίων τὸν καιρὸν ζητεῖν τῆς προσαγωγῆς τῶν τοιούτων δογμάτων, μὴ βλάπτοντα τὸν ἀκούοντα, καὶ τὸ μέτρον περιαθρεῖν τοῦ ἐλλείποντος ἢ πλεονάζοντος, κἄν ὁ καιρὸς τηρῆται, παρὰ τὸν ὀρθὸν λόγον γινομένου, καὶ ἐπιμελέστερον ἐξετάζειν πότερον σύνδουλοί εἰσιν οἶς παραδίδοται τὰ τοιαῦτα, ἢ δοῦλοι ἄλλου τινὸς παρὰ τὸν κύριον τῶν κυριευόντων. ### English translation (Claude) And it is hazardous because the steward of God's mysteries must seek the right time for presenting such doctrines, so as not to harm the hearer, and must survey the measure of what falls short or exceeds, contrary to right reason, even when the right time is kept, and must examine more carefully whether those to whom such things are handed on are fellow servants, or servants of someone other than the Lord of lords. ### Scripture references - 1 Cor 4:1: allusion, high confidence - Luke 12:42: allusion, high confidence ### Translation notes - The allusions are 1 Cor 4:1 and Luke 12:42. ### Citation (SBL) Origen, Comm. Jo. 20.7 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-7). ## Commentary on John 20.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-8 - Source: Preuschen 4:328–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not everyone has the seeds in their soul that could, if cultivated, make them Abraham's children. ### Greek text ὅτι δὲ δεῖ πάντα ταῦτα ἐξετάζειν τὸν οἰκονόμον τῶν μυστηρίων τοῦ θεοῦ παρίστησιν ἡ φάσκουσα λέξις· Τίς ἄρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος οἰκονόμος, ὅν καταστήσει ὁ κύριος »ἐπὶ τῆς οἰκετίας αὐτοῦ, τοῦ διδόναι ἐν καιρῷ τὸ σιτομέτριον τοῖς »συνδούλοις ἐαυτοῦ;« οὐ πάντες οὖν εἰσιν ἄνθρωποι σπέρμα τοῦ Ἀβραάμ· οὐδὲ γὰρ ἔχουσιν τοὺς λόγους ἐγκατεσπαρμένους αὐτῶν ταῖς ψυχαῖς, δυναμένους, εἰ γεωργηθεῖεν, ποιῆσαι τέκνα τοῦ Ἀβραάμ. ### English translation (Claude) That the steward of the mysteries of God must examine all these things is shown by the passage that says, “Who then is the faithful and wise steward, whom the Lord will set over his household, to give his fellow servants their portion of food in due season?” Not all human beings, then, are the seed of Abraham; for they do not have the principles sown in their souls which, if cultivated, could make them children of Abraham. ### Scripture references - Luke 12:42: quotation, high confidence ### Translation notes - The quotation is Luke 12:42 (compare Matt 24:45). ### Citation (SBL) Origen, Comm. Jo. 20.8 (Preuschen 4:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-8). ## Commentary on John 20.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-9 - Source: Preuschen 4:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: how can one be blamed for not being Abraham's child if one lacks his seed? ### Greek text Καὶ ζητήσαι τις ἄν πρὸς ταῦτα φάσκων ὅτι δύναται μὲν ψεκτὸς εἶναι ὁ γενόμενος σπέρμα τοῦ Ἀβραάμ, εἰ μὴ καὶ τέκνον αὐτοῦ γένοιτο· πῶς δʼ ἄν εὐλόγως μεμφθείη μὴ ποιῶν τὰ ἔργα τοῦ Ἀβραὰμ ὁ μηδὲ τὴν ἀρχὴν ἔχων τὸ ἐἶναι σπέρμα τοῦ Ἀβραάμ, ἀφ οὑ ἔρχεται τὸ γενέσθαι τέκνα τῷ Ἀβραάμ; ### English translation (Claude) And someone might raise a question about this, saying: one who has become the seed of Abraham can be blamed if he does not also become his child; but how could one reasonably be blamed for not doing the works of Abraham who does not even have the starting point of being the seed of Abraham, from which becoming children of Abraham comes? ### Citation (SBL) Origen, Comm. Jo. 20.9 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-9). ## Commentary on John 20.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-10 - Source: Preuschen 4:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone descends from some righteous people, more or fewer, so no one lacks all seeds of good. ### Greek text ἐροῦμεν δὲ πρὸς ταῦτα ὡσπερεὶ ἐπιβάθρᾳ χρησάμενοι τῇ ἱστορίᾳ καὶ τὰ ἴχνη τῆς κατὰ τὸν τόπον ἀληθείας ζητοῦντες ἐν τοῖς γράμμασιν, ὄτι εἰ μὲν μὴ ὤν τις τέκνον τοῦ Ἀβραὰμ οὐδενὸς δικαίου σπέρμα ἦν, καὶ ἀνέγκλητος ἐτύγχανεν ἂν τῶν ἁμαρτωλῶν τις, μηδεμίαν ἔχων ἀπὸ σπερμάτων τοῦ καλοῦ· νυνὶ δὲ ὥσπερ ἐπὶ τῶν σωμάτων ὁ μέν τίς ἐστιν πλειόνων δικαίων σπέρμα, ἔτερος δὲ ὁλιγωτέρων, ὡς δῆλον ἔσται ἐκ τῆς παραθέσεως τῶν λεχθησομένων, οὕτως καὶ ἐπὶ τῶν τῆς ἀναγωγῆς τὸ ἀνάλογον ἔσται λέγειν. ### English translation (Claude) To this we shall say, using the history as a stepping-stone and seeking in the letter the traces of the truth about the passage, that if someone who is not a child of Abraham were the seed of no righteous person, then one of the sinners would indeed be blameless, having no seeds of the good at all. But as it is, just as with bodies one person is the seed of more righteous people and another of fewer, as will be clear from comparing what will be said, so too one can say the analogous thing in the higher sense. ### Translation notes - ἀναγωγή is rendered “the higher sense.” ### Citation (SBL) Origen, Comm. Jo. 20.10 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-10). ## Commentary on John 20.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-11 - Source: Preuschen 4:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was twentieth from Adam; he and his brothers Nahor and Haran were not his seed. ### Greek text Ἀβραὰμ εἰκοστὸς γεγέννηται ἀπὸ τοῦ πρωτοπλάστου· δέκα γὰρ γενεαὶ ἀπὸ Ἀδὰμ ἐπὶ Νῶε, καὶ δέκα ἀπὸ Νῶε ἐπὶ Ἀβραάμ· καὶ τοῦ Ἀβραὰμ γεγόνασιν ἀδελφοὶ Ναχὼρ καὶ Ἀρράμ· οἱ γὰρ τρεῖς ἡσαν υἱοὶ Θάρα. Ναχὼρ μὲν οὖν καὶ Ἀρρὰμ οὐκ ἠσαν σπέρμα τοῦ Ἀβραάμ· ἀλλʼ οὐδʼ αὐτὸς Ἀβραὰμ σπέρμα ἦν τοῦ Ἀβραάμ. ### English translation (Claude) Abraham was born twentieth from the first-formed man; for there are ten generations from Adam to Noah, and ten from Noah to Abraham. And Abraham had as brothers Nahor and Haran; for the three were sons of Terah. Nahor and Haran, then, were not the seed of Abraham; nor indeed was Abraham himself the seed of Abraham. ### Scripture references - Gen 5:1–32: allusion, high confidence - Gen 11:10–26: allusion, high confidence ### Translation notes - The allusions are Gen 5, Gen 11:10–26, and Gen 11:26. The digital text repeats “brothers” in place of Nahor's name. ### Citation (SBL) Origen, Comm. Jo. 20.11 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-11). ## Commentary on John 20.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-12 - Source: Preuschen 4:329–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three brothers were the seed of the righteous: Seth, Enosh, Enoch, Noah, and Shem. ### Greek text ἦσαν δὲ σπέρμα οἱ τρεῖς δικαίων μέν ἐς ὡς ζητουμένων ἔτι τῶν κατὰ τὸν Ἀδὰμ ἐν τίσιν αὐτόν, τοῦ Σήθ, ὅν ἐξανέστησεν ὁ θεὸς ἀντὶ τοῦ Ἄβελ· καὶ τοῦ Ἐνώς, ὅς »ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ«· καὶ τοῦ Ἐνώχ, »ὅς εὐηρέστησεν τῷ θεῷ, μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθοιυσάλα, »ἔτη διακόσια«· καὶ τοῦ Νῶε, περὶ οὖ εἴρηται ὅτι »δίκαιος, τέλειος ἐν τῇ γενεᾷ Ι αὐτοῦ· τῷ θεῷ εὐηρέστησεν Νῶε«· καὶ τοῦ Σήμ, οὑ »κύριος ὁ θεὸς« πρώτου φαίνεται ἐν τῇ Γενέσει κεχρηματικέναι θεός, ὄπερ σαφές ἐστιν ἐκ τοῦ »Εὐλογητὸς κύριος »ὁ θεὸς τοῦ Σήμ«· ### English translation (Claude) But the three were the seed of righteous men, … of those after Adam: of Seth, whom God raised up in place of Abel; of Enosh, who “hoped to call on the name of the Lord God”; of Enoch, “who pleased God two hundred years after he begot Methuselah”; of Noah, of whom it is said, “a righteous man, perfect in his generation; Noah pleased God”; and of Shem, whose God is first seen in Genesis to be called “the Lord God,” as is clear from “Blessed be the Lord, the God of Shem.” ### Scripture references - Gen 4:25: allusion, high confidence - Gen 4:26: quotation, high confidence - Gen 5:22: quotation, high confidence - Gen 6:9: quotation, high confidence - Gen 9:26: quotation, high confidence ### Translation notes - The quotations and allusions are Gen 4:25, 4:26 (LXX), 5:22, 6:9, and 9:26. The opening words are damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.12 (Preuschen 4:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-12). ## Commentary on John 20.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-13 - Source: Preuschen 4:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham cultivated his inherited seeds and added his own holy quality; Haran did little, yet produced Lot; Nahor did least. ### Greek text τῶν δὲ λοιπῶν <ἀδίκων> παρὰ τούτους οὗτοι ἦσαν τρεῖς τοῦ Θάρα σπέρμα. ὅπερ οὖν εἴπομεν περὶ τοῦ σπέρματος τοῦ Ἀβραάμ, τοῦτο νοητέον περὶ τοῦ σπέρματος τοῦ Σὴμ καὶ Νῶε καὶ τῶν ἀνωτέρω δικαίων, ὧν τὰς ἰδιότητας σπερματικῶς δοκοῦσιν κοινῇ ἀνειληφέναι εἰς γένεσιν ἐρχόμενοι Ἀβραὰμ καὶ Ναχῶρ καὶ Ἀρράμ· ἀλλʼ ὁ μὲν Ἀβραὰμ γεγεωργηκέναι οὕς εἶχεν ἐν ἑαυτῷ σπερματικῶς λόγους πάντων τῶν πρὸ αὐτοῦ δικαίων, καὶ τούτοις προστεθεικέναι ἁγίαν ἰδίαν ποιότητα, τὴν κατὰ τὸ ἴδιον αὐτοῦ σπέρμα, οὑ ἐδύναντο μετέχειν οἱ μετʼ αὐτὸν καλούμενοι »σπέρμα Ἀβραάμ«· ὁ δὲ Ἀρρὰμ ἐλάχιστον ἑαυτοῦ ἐπιμέλειαν πεποιῆσθαι καὶ τῶν πατρικῶν ἐν ἐαυτῷ σπερμάτων, ὅθεν δεδύνηται προβαλεῖν πνέοντα κἂν ποσὸν τῆς σωτηρίας τὸν Λώτ· ὁ δὲ Ναχὼρ ἀμφοτέρων τῶν ἀδελφῶν ἐλάττων γεγονέναι. ### English translation (Claude) And, besides these, of the other, unrighteous men, these three were the seed of Terah. What we said, then, about the seed of Abraham must be understood of the seed of Shem and Noah and the righteous before them, whose qualities Abraham, Nahor, and Haran seem to have taken up seminally in common when they came into being. But Abraham cultivated the seminal principles of all the righteous before him that he had in himself, and added to them a holy quality of his own, belonging to his own seed, in which those after him called “the seed of Abraham” could share. Haran took the least care of himself and of the ancestral seeds within him, from which he was able to put forth Lot, who breathed at least some measure of salvation; and Nahor was less than both his brothers. ### Scripture references - Gen 11:27: allusion, high confidence ### Translation notes - The allusion is Gen 11:27. ### Citation (SBL) Origen, Comm. Jo. 20.13 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-13). ## Commentary on John 20.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-14 - Source: Preuschen 4:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone descends from Noah and the righteous before him, so no one lacks all share in righteous seed. ### Greek text Ἔξεστιν τοίνυν μὴ ὄντα σπέρμα τοῦ Ἀβραάμ, τῷ πάντως διὰ τὴν κατὰ τὸν κατακλυσμὸν ἱστοριαν ἀπὸ Νῶε τοὺς ἐξῆς γεγονέναι, εἶναι σπέρμα Νῶε· εἰ δὲ τοῦτο, καὶ σπέρμα Ἐνώχ, πάντως δὲ καὶ σπέρμα Ἐνὼς καὶ Σήθ· ἄδηλον δʼ ἡμῖν ἐπὶ τῶν πολλῶν κατωτέρω τοῦ Νῶε, τίς σπέρμα τοῦ Σὴμ καὶ τίς τοῦ Χὰμ καὶ τίς τοῦ Ἰάφεθ καὶ τῶν κατωτέρω· πλὴν οὐκ ἔστιν τις μηδαμῶς μετέχων σπέρματος δικαίων. ### English translation (Claude) It is possible, then, for one who is not the seed of Abraham to be the seed of Noah, since, because of the history of the flood, all later people certainly came from Noah; and if so, also the seed of Enoch, and certainly the seed of Enosh and Seth. But it is unclear to us, in the case of the many after Noah, who is the seed of Shem and who of Ham and who of Japheth and of those after them; yet there is no one who has no share at all in the seed of the righteous. ### Scripture references - Gen 9:18–19: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 20.14 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-14). ## Commentary on John 20.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-15 - Source: Preuschen 4:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One not of Abraham's seed may yet become like Abraham by cultivating the same inherited seeds. ### Greek text ἐφίστημι δὲ μήποτε δυνατὸν διὰ τὰς ἀφορμὰς ἃς εἶχεν ὁ Ἀβραὰμ ἐκ τῶν προτέρων σπερμάτων γενέσθαι τὸν μὴ ὄντα σπέρμα τοῦ Ἀβραὰμ τοιοῦτον, ὥστε αὐτὸν οὐκ ὄντα ἀπὸ τοῦ Ἀβραὰμ ἐξομοιωθήναι τῷ Ἀβραάμ. ### English translation (Claude) And I consider whether it is possible, through the resources that Abraham had from the earlier seeds, for one who is not the seed of Abraham to become such that, though not descended from Abraham, he is made like Abraham. ### Citation (SBL) Origen, Comm. Jo. 20.15 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-15). ## Commentary on John 20.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-16 - Source: Preuschen 4:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone who cultivates good seeds can become another Abraham. ### Greek text ὡς γὰρ Ἀβραάμ, οὐκ ἐκ σπέρματος Ἀβραὰμ τυγχάνων ἀλλὰ τῶν προειρημένων, γέγονεν Ἀβραάμ, οὕτω δυνατόν τινα τὰ κρείττονα τῶν ἐν αὐτῷ ἐγκατασπαρέντων γεωργήσαντα γενέσθαι ἄλλον Ἀβραάμ, οὐ πάντως ἐκ σπέρματος Ἀβραὰμ ἀλλὰ καὶ αὐτὸν ἱκανὸν σπείρειν ὡς Ἀβραάμ. ### English translation (Claude) For just as Abraham, not being from the seed of Abraham but from those mentioned before, became Abraham, so it is possible for someone who has cultivated the better seeds sown in him to become another Abraham, not necessarily from the seed of Abraham, but himself able to sow like Abraham. ### Citation (SBL) Origen, Comm. Jo. 20.16 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-16). ## Commentary on John 20.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-17 - Source: Preuschen 4:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All this concerns spiritual principles shared by souls entering, and perhaps leaving, bodily life. ### Greek text Ὅλων δὲ τούτων ἀκούωεν ἀναφέροντες τὰ λεγόμενα οὐκ ἐπὶ σώματα καὶ ἀνθρώπους, ἀλλʼ ἐπί τινα νοητὰ καὶ λόγους πλείονας ἢ ἐλάττονας, ὧν μετέχουσι διαφόρως οἱ κατιόντες εἰς γένεσιν ἢ εἰσιόντες, καὶ τάχα δέ πως καὶ ἀνιόντες. ### English translation (Claude) Let us hear all these things referring what is said not to bodies and human beings but to certain intelligible realities and principles, more or fewer, in which those who descend or enter into birth share in different ways, and perhaps in some way those who ascend too. ### Citation (SBL) Origen, Comm. Jo. 20.17 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-17). ## Commentary on John 20.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-18 - Source: Preuschen 4:330–331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm's weeping sowers may be souls entering birth, carrying seeds from righteous or unrighteous ancestors. ### Greek text ἐπιστήσεις δὲ εἰ δύναται ἐπὶ τὰ τοιαῦτα σπέρματα, ἤδη καὶ τῶν εἰς ἐαυτοὺς λαμβανόντων αὐτὰ ἴδια ὀνομαζόμενα, ἀναφέρεσθαι τὸ »Πορευόμενοι ἐπορεύοντο »καὶ ἔκλαιον, αἴροντες τὰ σπέρματα αὐτῶν«· εἴ τις γὰρ δύναται, μετὰ κλαυθμοῦ πορείαν τινῶν ψυχῶν εἰς γένεσιν ἐρχομένων κατανοησάτω, φερουσῶν τὰ σπέρματα ἤτοι πλειόνων δικαίων ἤ ὀλιγω- τέρων Ι καὶ ἀδίκων ὁμοίως. ### English translation (Claude) And you will consider whether “Going they went and wept, carrying their seeds” can be referred to such seeds, which are now also called the own seeds of those who receive them into themselves. For if anyone can, let him consider the journey with weeping of certain souls coming into birth, bearing the seeds either of more righteous people or of fewer, and likewise of the unrighteous. ### Scripture references - Ps 126:6 (125:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 126:6 (125:6 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.18 (Preuschen 4:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-18). ## Commentary on John 20.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-19 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like anxious farmers, souls must choose which seeds to cultivate. ### Greek text καὶ ἐννοείτω θεωρῶν ὡσπερεὶ γεωργοὺς ἀγωνιῶντας περὶ ὡν ἔχουσιν σπερμάτων, πῶς τάδε μὲν γεωργήσωσιν (λέγω δὲ τὰ διαφέροντα), τάδε δὲ μὴ σπείρωσιν, ἔρχονται μετὰ χειρόνων σπερμάτων. ### English translation (Claude) And let him think, beholding them as it were like farmers anxious about the seeds they have, how they may cultivate some (I mean the excellent ones) and not sow others; they come with worse seeds. ### Translation notes - The text is damaged; the last clause is uncertain. ### Citation (SBL) Origen, Comm. Jo. 20.19 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-19). ## Commentary on John 20.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-20 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What kind of weeping is meant? ### Greek text ποῖον γὰρ εἰκὸς κλαυθμὸν κλαίειν τούτους περὶ ὧν φησιν ὁ λόγος· »Πορευόμενοι ἐπορεύοντο καὶ »αἴροντες τὰ σπέρματα αὐτῶν«; ### English translation (Claude) For what sort of weeping is it likely that those weep of whom the word says, “Going they went and wept, carrying their seeds”? ### Scripture references - Ps 126:6 (125:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 126:6 (125:6 LXX); “and wept” is missing in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.20 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-20). ## Commentary on John 20.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-21 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who sow in tears have hope of returning with joy. ### Greek text καὶ ἐλπίς γε ἀγαθή ἐστιν ἐν τοῖς πορευομένοις καὶ κλαίουσιν, τὰ σπέρματα· οὑτοι γὰρ ὡς ἐπίπαν »ἐρχόμενοι ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα »αὐτῶν«. ### English translation (Claude) And there is good hope in those who go and weep, carrying the seeds; for these, for the most part, “coming will come in rejoicing, carrying their sheaves.” ### Scripture references - Ps 126:6 (125:6 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 126:6 (125:6 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.21 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-21). ## Commentary on John 20.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-22 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others may come carrying seeds that wither, and return weeping with nothing to show. ### Greek text τάχα δὲ ἔτεροι ἦλθον, περὶ ὧν ὡν ἄν· >Πορευόμενοι ἐπορεύοντο καὶ αἴροντες τὰ σπέρματα, οἶς ἀκολουθήσει τὸ >Ἑρχόμενοι δὲ ἥξουσιν ἐν κλαυθμῷ, αἴροντες τὰ ἑαυτῶν »ὅς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη· οὖ οὐκ ἐπλήρωσεν τὴν χεῖρα »αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων. ### English translation (Claude) But perhaps others came, of whom it might be said, “Going they went, carrying their seeds,” whom will follow “but coming they will come in weeping, carrying their own …, which withered before it was plucked up, with which the reaper did not fill his hand, nor the one who gathers sheaves his bosom; ### Scripture references - Ps 129:6–7 (128:6-Ps LXX): quotation, high confidence - Ps 126:6 (125:6 LXX): allusion, high confidence ### Translation notes - The quotation is Ps 129:6–7 (128:6–7 LXX), adapted; the passage is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.22 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-22). ## Commentary on John 20.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-23 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This may be the mystical sense of “blessed are those who weep now.” ### Greek text »καὶ οὐκ εἶπαν οἱ παράγοντες· Εὐλογία κυρίου ἐφʼ ὑμᾶς‘. καὶ ὅρα εἰ δύναται κατὰ τοῦτο καὶ μυστικώτερον λέγεσθαι ὑπὸ τοῦ σωτῆρος ἡμῶν τὸ »Μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσονται«· ### English translation (Claude) and those passing by did not say, ‘The blessing of the Lord be upon you.’” And see whether in this sense too, and more mystically, our Savior can say, “Blessed are you who weep now, for you shall laugh,” ### Scripture references - Ps 129:8 (128:8 LXX): quotation, high confidence - Luke 6:21: quotation, high confidence ### Translation notes - The quotations are Ps 129:8 (128:8 LXX) and Luke 6:21. ### Citation (SBL) Origen, Comm. Jo. 20.23 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-23). ## Commentary on John 20.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-24 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The later the righteous ancestors, the more principles of righteousness one bears; hence the greatness of John the Baptist. ### Greek text καὶ τὸ »Οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε«. ὅσῳ μέντοι γε μεταγενεστέρων τίς ἐστιν δικαίων σπέρμα, τοσούτῳ πλείονας φέρει δικαιοσύνης λόγους, ὡς διὰ τοῦτο μὲν γεγράφθαι τὸ »Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ«, διὰ τοῦτο δέ πως εἶναι καὶ τὸ περὶ τοῦ Ἰωάννου εἰρημένον· »Μείζων »ἐν γεννητοῖς γυναικῶν Ἰωάννου τοῦ βαπτιστοῦ οὐδείς ἐστιν«. ### English translation (Claude) and “Woe to you who laugh now, for you shall mourn and weep.” The later the righteous whose seed one is, however, the more principles of righteousness one carries; so that for this reason it is written, “The seed of Abraham his servants, the sons of Jacob his chosen ones,” and for this reason too, in a way, what is said of John: “Among those born of women there is none greater than John the Baptist.” ### Scripture references - Luke 6:25: quotation, high confidence - Ps 105:6 (104:6 LXX): quotation, high confidence - Luke 7:28: quotation, high confidence ### Translation notes - The quotations are Luke 6:25, Ps 105:6 (104:6 LXX), and Luke 7:28 (compare Matt 11:11). ### Citation (SBL) Origen, Comm. Jo. 20.24 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-24). ## Commentary on John 20.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-25 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God destroyed Cain's line in the flood so that evil seeds would not multiply. ### Greek text Ἐν τούτοις δὲ γενόμενος τοῖς τόποις πρόσχες εἰ μὴ λόγον ἔχει τὸ ἀφανίζεσθαί τινα τῶν σπερμάτων ὑπὸ θεοῦ, ἴνα μὴ πλείονα τὰ κακὰ ᾖ ἐπὶ τῆς γῆς, σπειρομένων τῶν μὴ ἐχόντων ἀφορμὰς ἀπὸ κρειττόνων πρὸς τὸ γεωργῆσαι τὰ ἀπὸ διαφερόντων σπερμάτων· διὰ τοῦτο γὰρ κατακλυσμὸς γίνεται, ἵνα ἐξαφανισθῇ τὸ τοῦ Κάϊν σπέρμα, οὐκ ἂν δυνηθέντων τῶν ἀπʼ αὐτοῦ γενομένων ἔχειν τί γεωργήσωσιν, εἰ μὴ τὰ ἀπὸ τοῦ Ἀδὰμ μόνα. ### English translation (Claude) When you are in these passages, consider whether there is reason for some of the seeds to be destroyed by God, so that evils may not multiply on earth by the sowing of those who have no resources from better people for cultivating what comes from excellent seeds. For this is why the flood happens: so that the seed of Cain might be destroyed, since those born from him would have nothing to cultivate except what came from Adam alone. ### Scripture references - Gen 6:5–7: allusion, high confidence ### Translation notes - The allusions are Gen 6–7. ### Citation (SBL) Origen, Comm. Jo. 20.25 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-25). ## Commentary on John 20.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-26 - Source: Preuschen 4:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom of Solomon links the flood with Cain's fratricide. ### Greek text ὅτι δὲ ὁ κατακλυσμὸς ὑπὲρ τοῦ ἐξαφανισθῆναι τὸ σπέρμα τοῦ Κάϊν γεγένηται, παρίστησιν ἡ ἐπιγεγραμμένη τοῦ Σολομῶντος σοφία διὰ τούτων· »Ἀποστὰς δὲ »ἀπʼ αὐτῆς ἄδικος ἐν ὀργῇ αὐτοῦ« δῆλον δʼ ὅτι τῆς σοφίας) »ἀδελ- »φοκτόνοις συναπώλετο θυμοῖς διʼ ὅν κατακλυζομένην γῆν πάλιν »ἔσωσεν σοφία, διʼ εὐτελοῦς ξύλου τὸν δίκαιον κυβερνήσασα«. ### English translation (Claude) That the flood took place to destroy the seed of Cain is shown by the Wisdom entitled “of Solomon” in these words: “But when an unrighteous man departed from her in his anger” (plainly, from wisdom), “he perished in his fratricidal rage; because of him, when the earth was flooded, wisdom again saved it, steering the righteous man on a paltry piece of wood.” ### Extrabiblical texts - Wis 10:3-4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation is Wis 10:3–4. ### Citation (SBL) Origen, Comm. Jo. 20.26 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-26). ## Commentary on John 20.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-27 - Source: Preuschen 4:331–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sodom's destruction served the same purpose. ### Greek text τὸ αὐτὸ δέ μοι δοκεῖ παριστάνειν καὶ ὁ Σοδόμων ἐξαφανισμὸς καὶ τῆς γῆς αὐτῶν, ὡν »ἔτι μαρτύριον τῆς πονηρίας καπνιζομένη καθέστηκε »χέρσος, καὶ ἀτελέσιν ὥραις καρποφοροῦντα φυτά«. ### English translation (Claude) The same thing seems to me to be shown also by the destruction of Sodom and its land, of whose wickedness “a smoking wasteland still stands as a witness, and plants bearing fruit that never ripens.” ### Scripture references - Gen 19:24–28: allusion, high confidence ### Extrabiblical texts - Wis 10:7 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation is Wis 10:7; the allusion is Gen 19:24–28. ### Citation (SBL) Origen, Comm. Jo. 20.27 (Preuschen 4:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-27). ## Commentary on John 20.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-28 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God acted as a good God in destroying Sodom so that its evil “vine” would bear no more. ### Greek text καὶ ἀγαθοῦ γε θεοῦ ἔργον ἡν Σοδόμων ἐξαφανίσαι τὴν γῆν καὶ πᾶν ὅπερ ὑπελείπετο νοτίδος ξηρῆναι ἀπʼ αὐτῆς, ἕνα μηκέτι γίνηται ἄμπελος Σοδόμων, μηδὲ κληματὶς Γομόρρας, μηδὲ σταφυλὴ χολῆς, μηδὲ βότρυς πικρίας, μήδὲ οἶνος, θυμὸς δρακόντων καὶ θυμὸς ἀσπίδων ἀνίατος. ### English translation (Claude) And it was the work of a good God to destroy the land of Sodom and to dry out of it whatever moisture remained, so that there might no longer be a vine of Sodom, nor a vine-branch of Gomorrah, nor a grape of gall, nor a cluster of bitterness, nor wine, the rage of serpents and the incurable rage of asps. ### Scripture references - Deut 32:32–33: allusion, high confidence ### Translation notes - The allusion is Deut 32:32–33. Origen stresses that such judgments are the work of the good God, against those who ascribed them to a lesser Creator. ### Citation (SBL) Origen, Comm. Jo. 20.28 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-28). ## Commentary on John 20.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-29 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same applies to God's destruction of Egypt's vines. ### Greek text τὸ δʼ ὅμοιον ἐρεῖς καὶ περὶ τῶν Αἰγυπτίων, περὶ ὡν εἴρηται· »Ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς »συκαμίνους αὐτῶν έν τῇ πάχνῃ«· ἀγαθοῦ γὰρ θεοῦ ἀποκτείνειν ἀμπέλους Αἰγυπτίων καὶ συκαμίνους τῶν ἀσεβῶν. ### English translation (Claude) You will say the like also of the Egyptians, of whom it is said, “He killed their vine with hail, and their sycamores with frost”; for it belongs to a good God to kill the vines of the Egyptians and the sycamores of the ungodly. ### Scripture references - Ps 78:47 (77:47 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 78:47 (77:47 LXX); the digital text repeats “killed” in place of “sycamores.” ### Citation (SBL) Origen, Comm. Jo. 20.29 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-29). ## Commentary on John 20.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-30 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This prepares for explaining how the same people are Abraham's seed but not his children. ### Greek text ταῦτα προκείμενα τῇ ἐξετάσει τοῦ περὶ σπερμάτων λόγου Ἀβραὰμ ἤ τινος τῶν δικαίων ἡμῖν εἴρηται, ὑπὲρ τοῦ φανῆναι πῶς καὶ τίνα τρόπον τοῖς αὐτοῖς ὑπὸ τοῦ σωτῆρος τὸ »Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε« καὶ τὸ »εἰ »τεκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«. ### English translation (Claude) We have said these things as a preliminary to examining the account of the seeds of Abraham or of one of the righteous, in order to make plain how and in what way the Savior says to the same people, “I know that you are the seed of Abraham,” and “If you are children of Abraham, do the works of Abraham.” ### Scripture references - John 8:37: quotation, high confidence - John 8:39: quotation, high confidence ### Translation notes - The quotations are John 8:37 and 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.30 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-30). ## Commentary on John 20.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-31 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's children who do his works will be discussed later. ### Greek text περὶ μέντοι γε τέκνων Ἀβραὰμ τὰ ἔργα τοῦ Ἀβραὰμ ποιούντων, θεοῦ διδόντος, εὐκαιρότερον ἐροῦμεν, φθάσαντες ἐπὶ τὴν βάσανον ἐκείνης τῆς λέξεως. ### English translation (Claude) About the children of Abraham who do the works of Abraham, however, we shall speak, God granting, more opportunely when we come to the examination of that passage. ### Scripture references - John 8:39: allusion, high confidence ### Translation notes - The allusion is John 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.31 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-31). ## Commentary on John 20.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-32 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's seed may become his children by diligence, or lose even the seed by neglect; Jesus' hearers still had hope. ### Greek text Ἔξεστι τοίνυν σπέρμα τοῦ Ἀβραὰμ τυγχάνοντα γενέσθαι αὐτοῦ διʼ ἐπιμελείας καὶ τέκνον, δυνατὸν δὲ καὶ ἐξ ἀμελείας καὶ ἀγεωργησίας ἀπολέσαι καὶ τὸ εἰναι αὐτοῦ σπέρμα. οὑτοι μέντοι γε ἔτι ἐλπίδων ἠσαν πρὸς οὓς ὁ λόγος, εἰδότος τοῦ Ἰησοῦ ὅτι σπέρμα ἔτι ἠσαν τοῦ Ἀβραὰμ καὶ θεωροῦντος ὅτι οὐδέπω ἀπολωλέκεισαν τὸ δύνασθαι γενέσθαι τέκνα τοῦ ᾿Αβραάμ· ὡς γὰρ δυνατοῦ ὄντος τοῦ αὐτοὺς γενέσθαι τέκνα τοῦ ᾿αβραὰμ πρὸς τῷ εἶναι αὐτοὺς σπέρμα, φησὶν αὐτοῖς· »Εἰ τέκνα τοῦ ᾿Αβραάμ ἐστε, τὰ ἔργα τοῦ »᾿Αβραὰμ ποιεῖτε«. ### English translation (Claude) It is possible, then, for one who is the seed of Abraham to become also his child through diligence, but it is also possible through negligence and lack of cultivation to lose even being his seed. Those addressed, however, were still in a state of hope, since Jesus knew that they were still the seed of Abraham and saw that they had not yet lost the ability to become children of Abraham. For as though it were possible for them to become children of Abraham in addition to being his seed, he says to them, “If you are children of Abraham, do the works of Abraham.” ### Scripture references - John 8:39: quotation, high confidence ### Translation notes - The quotation is John 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.32 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-32). ## Commentary on John 20.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-33 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others are called the seed of Canaan or an accursed seed. ### Greek text ὡς δέ εἰσίν τινες σπέρμα τοῦ ᾿Αβραάμ, οὕτως ἄλλοι, ὡς ὁ Δανιήλ φησι, »Σπέρμα Χαναὰν καὶ οὐκ ᾿Ιούδα«, καὶ ἄλλοι, ὡς ἡ σοφία 〈φησίν·〉 »Σπέρμα κατηραμένον ἀπʼ ἀρχῆς«. ### English translation (Claude) And just as some are the seed of Abraham, so others, as Daniel says, are “Seed of Canaan and not of Judah,” and others, as Wisdom says, “A seed accursed from the beginning.” ### Extrabiblical texts - Sus 56 (Susanna): quotation, high confidence - Wis 12:11 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Sus 56 (in the Greek Daniel) and Wis 12:11. ### Citation (SBL) Origen, Comm. Jo. 20.33 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-33). ## Commentary on John 20.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-34 - Source: Preuschen 4:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As in bodies, one spiritual seed among many may prevail. ### Greek text καὶ εἰς ταῦτα δὲ φήσομεν ὅτι ὤσπερ κατὰ τὰ σωματικὰ ἀπὸ πολλῶν σπερμάτων προκύπτει μᾶλλον ἐνεργῆσαι δυνηθὲν ἔσθʼ ὅτε ἓν τῶν σπερμάτων, οὕτως ἔστιν ἰδεῖν καὶ ἐπὶ τῶν πνευματικῶν σπερμάτων. ### English translation (Claude) And on these we shall say that, just as in bodily matters, of many seeds one of the seeds sometimes emerges, having been able to work more effectively, so one can see it in the case of spiritual seeds too. ### Citation (SBL) Origen, Comm. Jo. 20.34 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-34). ## Commentary on John 20.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-35 - Source: Preuschen 4:332–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Offspring may resemble the father or other relatives, depending on which inherited principle prevails. ### Greek text ὃ δὲ λέγω ἔσται σαφὲς ἐκ τῶν λεχθησομένων· ἐπεὶ γὰρ ἔχει ἐν ἐαυτῷ προγονικούς τε καὶ συγγενικοὺς λόγους ὁ σπείρων, ὁτὲ μὲν κρατεῖ ὁ αὐτοῦ λόγος, καὶ ἀποτίκτεται τὸ γεννώμενον τῷ σπείραντι ὅμοιον, ὁτὲ δὲ ὁ λόγος τοῦ ἀδελφοῦ τοῦ σπείραντος, ἢ τοῦ πατρὸς τοῦ σπείραντος, ἢ τοῦ θείου τοῦ σπείραντος, ἐνίοτε καὶ πάππου τοῦ σπείραντος· παρʼ ὃ γίνονται οἱ ἀποτικτόμενοι ὅμοιοι τοῖσδε ἢ τοῖσδε. ### English translation (Claude) What I mean will be clear from what will be said. Since the one who sows has in himself ancestral and family principles, sometimes his own principle prevails and the offspring is born like the one who sowed; sometimes the principle of the sower's brother, or of the sower's father, or of the sower's uncle, sometimes even of the sower's grandfather; hence offspring come to resemble this or that relative. ### Citation (SBL) Origen, Comm. Jo. 20.35 (Preuschen 4:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-35). ## Commentary on John 20.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-36 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mother's side can also prevail. ### Greek text ἔστιν δὲ ἰδεῖν ἐπικρατοῦντα καὶ τὸν λόγον τῆς γυναικὸς ἢ τοῦ πατρὸς τῆς γυναικὸς ἢ τοῦ ἀδελφοῦ αὐτῆς ἢ τοῦ πάππου αὐτῆς, κατὰ τοὺς ἐν ταῖς μίξεσι βρασμοὺς ἅμα πάντων σειομένων, ἕως ἂν ἐπικρατήσῃ τις τῶν σπερματικῶν λόγων. ### English translation (Claude) And one can see the principle of the woman prevailing too, or of the woman's father, or of her brother, or of her grandfather, as in the seething of intercourse all are stirred together until one of the seminal principles prevails. ### Citation (SBL) Origen, Comm. Jo. 20.36 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-36). ## Commentary on John 20.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-37 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, whichever inherited principle a soul attends to and cultivates makes it the child of Abraham, Noah, Canaan, or another. ### Greek text ταῦτα δὴ μεταγέσθω ἐπὶ τὴν πεπληρωμένην ψυχὴν νοητῶν σπερμάτων, ἐληλυθότων ἀπό τινων ὀνομαζομένων πατέρων αὐτῆς, καὶ [τὸ] παρὰ τὸ πολυκίνητον ἢ εὐκίνητον τοῦ ἡγεμονικοῦ καὶ τὴν ἐπὶ τοιάσδε φαντασίας ἐπίστασιν προκυπτέτωσαν οἱονεὶ σπερματικοί τινες τῶν πατέρων λόγοι· ὧν γεωργουμένων ἔσται τις τέκνον ὅδε μὲν τοῦ Ἀβραάμ, δῆλον δʼ ὅτι ὁ αὐτὸς ὢν καὶ τοῦ Νῶε, ἄλλος δὲ τοῦ Νῶε, οὐχ ὥστε δὲ εἶναι καὶ τοῦ ᾿Αβραάμ, καὶ ἄλλος τοῦ Χαναάν, καὶ ἄλλος τινὸς τῶν δικαίων ἢ τῶν ἀδίκων. ### English translation (Claude) Let these things, then, be transferred to the soul filled with intelligible seeds that have come from certain so-called fathers of it; and, according to the mobility or ready movement of the ruling faculty and its attention to such and such impressions, let certain seminal principles of the fathers, as it were, emerge. When these are cultivated, one person will be a child of Abraham (plainly, the same one also of Noah), another of Noah but not so as to be also of Abraham, another of Canaan, and another of some one of the righteous or the unrighteous. ### Translation notes - “Ruling faculty” renders the Stoic term ἡγεμονικόν. ### Citation (SBL) Origen, Comm. Jo. 20.37 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-37). ## Commentary on John 20.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-38 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one comes into life entirely without holy seeds; and God can raise children to Abraham even from stones. ### Greek text πλὴν οὐ μετὰ ὁμοίων καὶ τῶν αὐτῶν ἐληλύθαμεν πάντες σπερμάτων, ἀλλʼ οὐδὲ ἐλήλυθέν τις κενὸς σωτηρίων καὶ ἁγίων σπερμάτων· εἰ μὴ ἄρα δυσωπήσαι τις ἡμᾶς, καὶ εἰς τοῦτο ἄμα παρατιθέμενος τὴν ἀπὸ τοῦ θεοῦ βοήθειαν οὐκ ἀπογινώσκουσαν καὶ τοὺς κακίστους καὶ χωρὶς ἀρίστων σπερμάτων εἰσεληλυθότας εἰς τὸν βίον, καὶ δυσωπήσαι ἀπὸ τοῦ »Δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ«. ### English translation (Claude) Yet we have not all come with like and the same seeds, nor has anyone come empty of saving and holy seeds; unless someone should shame us out of this by setting against it the help from God that does not despair even of the worst, who have entered life without the best seeds, and should shame us from “God is able from these stones to raise up children to Abraham.” ### Scripture references - Matt 3:9: quotation, high confidence ### Translation notes - The quotation is Matt 3:9. ### Citation (SBL) Origen, Comm. Jo. 20.38 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-38). ## Commentary on John 20.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-39 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This spiritual reading fits if Israel in the Gospels is also understood spiritually. ### Greek text Τὰ δὲ εἰρημένα πάντα περὶ σπέρματος Ἀβραὰμ καὶ τῶν ἀνάλογον τούτῳ ἐχόντων εὐλόγως ἂν παραδεξαίμεθα, εἴπερ παρεδεξάμεθα οὐ κατὰ τὸ σωματικὸν εἰρῆσθαι τὸ »Οὐκ ἀπεστάλην εἰ μὴ εἰς »τὰ πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραὴλ« καὶ τὸ »Οὐδὲ ἐν τῷ »᾿Ισραὴλ τοσαύτην πίστιν εὗρον«, καὶ ὅσα τούτοις εἴρηται παραπλησίως. ### English translation (Claude) All that has been said about the seed of Abraham and what stands in analogy to it we might reasonably accept, if we have accepted that “I was sent only to the lost sheep of the house of Israel” and “Not even in Israel have I found such faith,” and similar sayings, are not said in the bodily sense. ### Scripture references - Matt 15:24: quotation, high confidence - Matt 8:10: quotation, high confidence ### Translation notes - The quotations are Matt 15:24 and Matt 8:10. ### Citation (SBL) Origen, Comm. Jo. 20.39 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-39). ## Commentary on John 20.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-40 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's word found no room in them because they were only Abraham's seed, not yet his children. ### Greek text ᾿Εοίκασιν δὲ οὗτοι, πρὸς οὓς ὁ λόγος, μὴ χωρεῖν τὸν λόγον, οὐ δυνάμενον εἰς αὐτοὺς διʼ ὑπερβολὴν μεγέθους ἰδίου τοῦ ὑπὲρ αὐτοὺς χωρεῖν, ἐπείπερ ἔτι ἠσαν σπέρμα τοῦ ᾿Αβραὰμ μόνον. ### English translation (Claude) Those addressed seem not to make room for the Word, since he cannot make room in them because of the excess of his own greatness above them, since they were still only the seed of Abraham. ### Scripture references - John 8:37: allusion, high confidence ### Translation notes - The allusion is John 8:37. ### Citation (SBL) Origen, Comm. Jo. 20.40 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-40). ## Commentary on John 20.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-41 - Source: Preuschen 4:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had they cultivated Abraham's seed, Christ's word would have found room in them. ### Greek text εἰ δὲ πρὸς τῷ εἶναι σπέρμα τοῦ ᾿Αβραὰμ ἐγεώργησαν καὶ εἰς μέγεθος καὶ αὔξην τὸ σπέρμα τοῦ Ἀβραὰμ ἐπεδεδώκει, έν τῷ μεγέθει καὶ τῇ αὔξῃ τοῦ σπέρματος τοῦ Ἀβραὰμ κεχωρήκει ἂν ὁ τοῦ Ἰησοῦ λόγος. ### English translation (Claude) But if, besides being the seed of Abraham, they had cultivated it and the seed of Abraham had advanced to greatness and growth, the word of Jesus would have found room in the greatness and growth of the seed of Abraham. ### Scripture references - John 8:37: allusion, high confidence ### Translation notes - The allusion is John 8:37. ### Citation (SBL) Origen, Comm. Jo. 20.41 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-41). ## Commentary on John 20.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-42 - Source: Preuschen 4:333–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word finds no room in those who remain mere seed and never become Abraham's children. ### Greek text καὶ μέχρι γε τοῦ δεῦρο φήσεις ὅτι ὁ λόγος οὐ χωρεῖ ἐν τοῖς μὴ προκόψασιν ἀπὸ τοῦ εἶναι σπέρμα τοῦ Ἀβραὰμ μηδὲ ἐληλυθόσιν εἰς τὸ γε- νέσθαι αὐτοῦ τέκνα. ### English translation (Claude) And up to this point you will say that the Word finds no room in those who have not progressed from being the seed of Abraham nor come to becoming his children. ### Scripture references - John 8:37: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.42 (Preuschen 4:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-42). ## Commentary on John 20.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-43 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unable to contain the Word, they try to kill him. ### Greek text οὐτοι δὲ καὶ ἀποκτεῖναι θέλουσιν τὸν λόγον καὶ ὡσπερεὶ συντρῖψαι αὐτόν, τὸ μέγεθος μὴ χωροῦντες αὐτοῦ. ### English translation (Claude) And these also wish to kill the Word and, as it were, to shatter him, not having room for his greatness. ### Scripture references - John 8:37: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.43 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-43). ## Commentary on John 20.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-44 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Small minds try to break the Word into pieces they can hold. ### Greek text καὶ ἀεί γε ἔστιν θεωρεῖν τοὺς μὴ χωροῦντας τὸν λόγον, διὰ τὸ βραχύτερα αὐτοὺς εἶναι σκεύη, θέλοντας ἀποκτεῖναι τὴν ἑνότητα τοῦ μεγέθους τοῦ λόγου, ὡς δυναμένους χωρῆσαι μετὰ τὴν ἀναίρεσιν αὐτοῦ καὶ τὴν συντριβὴν αὐτοῦ μέλη αὐτοῦ. ### English translation (Claude) And one can always see those who have no room for the Word, because they are smaller vessels, wishing to kill the unity of the Word's greatness, as though after doing away with him and shattering him they could contain his members. ### Translation notes - Origen may have in mind those who divide Christ's teaching, such as heretics. ### Citation (SBL) Origen, Comm. Jo. 20.44 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-44). ## Commentary on John 20.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-45 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Word has no room in us, we should not reject him but grow from Abraham's seed to his children. ### Greek text οἷς ἐὰν ἐγγένηται οὕτως ὁ λόγος ὡσπερεὶ ἀνελοῦσιν αὐτὸν φήσει τὸ »† Διεσκορπίσθησαν πάντα »τὰ ὀστᾶ μου«. εἴπερ οὐν τις ἡμῶν ἐστιν σπέρμα τοῦ Ἀβραάμ, καὶ ἔτι ὁ λόγος τοῦ θεοῦ οὐ χωρεῖ έν αὐτῷ, μὴ ζητείτω ἀποκτεῖναι τὸν λόγον, ἀλλὰ μεταβαλὼν ἀπὸ τοῦ εἶναι σπέρμα τοῦ Ἀβραὰμ ἐπὶ τὸ γενέσθαι τέκνον τοῦ Ἀβραάμ, δυνήσεται χωρῆσαι ὃν τέως οὐκ ἐχώρει λόγον θεοῦ. Ἃ ἐγὼ ἑώρακα Παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οἶν ὰ ἠκούσατε Παρὰ τοῦ πατρὸς ποιεῖτε. ### English translation (Claude) When the Word is present in such people, he will say, as though they had done away with him, “All my bones have been scattered.” If, then, any of us is the seed of Abraham and the Word of God still finds no room in him, let him not seek to kill the Word, but, changing from being the seed of Abraham to becoming a child of Abraham, he will be able to make room for the Word of God, for whom until then he had no room. “I speak what I have seen with the Father; and you do what you have heard from the Father.” ### Scripture references - Ps 22:14 (21:15 LXX): quotation, high confidence - John 8:38: quotation, high confidence ### Translation notes - The quotation is Ps 22:14 (21:15 LXX); a dagger marks a doubtful reading. The closing quotation is John 8:38, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.45 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-45). ## Commentary on John 20.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-46 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son alone is an eyewitness of the Father; others know him by the Son's revelation. ### Greek text Ὥσπερ ἀνθρώπους ἄν τινας εἴποιμεν ἀπʼ ἀρχῆς αὐτόπτας γεγονέναι τοῦ λόγου, περὶ ὧν ὁ Λουκᾶς φησι· »Καθὼς παρέδοσαν »ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου«, οὕτω τὸν σωτῆρα αὐτόπτην λέξομεν εἶναι τῶν παρὰ τῷ πατρί, καὶ κατὰ τοῦτο εἰρῆσθαι τὸ »Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός«, οὐκέτι αὐτοπτῶν ὄντων οἷς ἂν ὁ υἱὸς ἀποκαλύψῃ. ### English translation (Claude) Just as we might say that certain people were from the beginning eyewitnesses of the Word, of whom Luke says, “Just as those who from the beginning were eyewitnesses and ministers of the Word handed them down to us,” so we shall say that the Savior is an eyewitness of the things with the Father, and that in this sense it is said, “No one knew the Father except the Son,” while those to whom the Son may reveal him are no longer eyewitnesses. ### Scripture references - Luke 1:2: quotation, high confidence - Matt 11:27: quotation, high confidence ### Translation notes - The quotations are Luke 1:2 and Matt 11:27. ### Citation (SBL) Origen, Comm. Jo. 20.46 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-46). ## Commentary on John 20.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-47 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now we see the Father in the Son, his image; one day some may see the Father directly, as the Son does. ### Greek text δηλοῖ δὲ τὸ αὐτόπτην τῶν ἐν τῷ πατρὶ τυγχάνειν τὸν σωτῆρα σαφῶς ἡ προκειμένη λέξις ἐν τῷ »Ἅ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ«. ζητήσαις δʼ ἂν εἰ ἔσται ποτὲ ὅτε οἱ ἄγγελοι αὐτοὶ ὄψονται τὰ παρὰ τῷ πατρί, οὐκέτι διὰ μεσίτου καὶ ὑπηρέτου βλέποντες αὐτά· ὅτε μὲν <οὖν> ὁ τὸν υἱὸν ἑώρακε τὸν πατέρα τὸν πέμψαντα αὐτόν, ἐν υἱῷ τις ὁρᾷ τὸν πατέρα· ὅτε δὲ ὡς ὁ υἱὸς ὁρᾷ τὸν πατέρα καὶ τὰ παρὰ τῷ πατρὶ ὄψεταί τις, οἱονεὶ ὁμοίως τῷ υἱῷ αὐτόπτης ἔσται τοῦ πατρὸς καὶ τῶν τοῦ πατρός, οὐκέτι ἀπὸ τῆς εἰκόνος ἐννοῶν τὰ περὶ τούτου οὑ ἡ εἰκών ἐστιν. ### English translation (Claude) The present passage clearly shows that the Savior is an eyewitness of the things in the Father, in “I speak what I have seen with the Father.” And you might ask whether there will ever be a time when the angels themselves will see the things with the Father, no longer seeing them through a mediator and minister. When one who has seen the Son has seen the Father who sent him, one sees the Father in the Son; but when someone sees the Father and the things with the Father as the Son sees them, he will be an eyewitness of the Father and of the Father's things, as it were, like the Son, no longer understanding from the image what concerns the one whose image it is. ### Scripture references - John 8:38: quotation, high confidence - John 12:45: allusion, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotation is John 8:38; the allusions are John 12:45 and Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 20.47 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-47). ## Commentary on John 20.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-48 - Source: Preuschen 4:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This will be the end, when God is all in all. ### Greek text καὶ νομίζω γε τοῦτο εἶναι τὸ τέλος, ὅταν παραδίδωσιν τὴν βασιλείαν ὁ υἱὸς τῷ θεῷ καὶ πατρί, καὶ ὅτε γίνεται ὁ θεος τα παντα ἐν πᾶσιν. ### English translation (Claude) And I think this is the end, when the Son hands over the kingdom to God and the Father, and when God becomes all in all. ### Scripture references - 1 Cor 15:24: allusion, high confidence - 1 Cor 15:28: allusion, high confidence ### Translation notes - The allusions are 1 Cor 15:24 and 15:28. ### Citation (SBL) Origen, Comm. Jo. 20.48 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-48). ## Commentary on John 20.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-49 - Source: Preuschen 4:334–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus speaks what he has seen; the believing Jews should do what they have heard. ### Greek text ὁ μὲν οὐν σωτὴρ ἑωρακὼς τα παρὰ πατρὶ λαλεῖ, οἱ δὲ πεπιστευκότες αὐτῷ Ἰουδαῖοι οὐχ ἑωράκασιν μὲν τὰ παρὰ τῷ πατρί, ἤκουσαν δὲ παρὰ τοῦ πατρός, ἵνα ποιῶσιν ἃ ἤκουσαν· διόπερ φησὶν αὐτοῖς ὁ κύριος· »Καὶ ὑμεῖς οὖν ἃ ἠκούσατε »παρὰ τοῦ πατρὸς ποιεῖτε«. ### English translation (Claude) The Savior, then, having seen the things with the Father, speaks; but the Jews who had believed in him had not seen the things with the Father, but had heard from the Father, so that they might do what they had heard; therefore the Lord says to them, “And you, then, do what you have heard from the Father.” ### Scripture references - John 8:38: quotation, high confidence ### Translation notes - The quotation is John 8:38; Origen reads the verb as an imperative. ### Citation (SBL) Origen, Comm. Jo. 20.49 (Preuschen 4:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-49). ## Commentary on John 20.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-50 - Source: Preuschen 4:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simply read, they heard the Father through Moses and the prophets, proving the Father of Christ is the God of the Law. ### Greek text ζητήσαι δʼ ἄν τις πότε ἤκουσαν παρὰ τοῦ πατρὸς οἱ πεπιστευκότες τῷ κυρίῳ Ἰουδαῖοι· καὶ πρὸς τοῦτο ὁ μέν τις φήσει, ἁπλούστερον ἀκούσας τοῦ »Ἅ ἠκούσατε παρὰ τοῦ »πατρὸς ποιεῖτε«, ὅτι ἤκουσαν παρὰ τοῦ πατρὸς τῷ τὸν πατέρα κεχρηματικέναι διὰ Μωσέως καὶ τῶν προφητῶν τὰ ἐν νόμῳ καὶ προφήταις ἀναγεγραμμένα ποιητέα· ὅστις τῷ ῥητῷ πρὸς τοὺς ἑτεροδόξους χρώμενος σαφῶς παρίστησιν ὅτι οὐκ ἄλλος ἐστὶν τοῦ τὸν νόμον καὶ τοὺς προφήτας δεδωκότος θεοῦ ὁ Χριστοῦ πατήρ. ### English translation (Claude) One might ask when the Jews who had believed in the Lord heard from the Father. To this one person, taking “Do what you have heard from the Father” more simply, will say that they heard from the Father in that the Father had declared through Moses and the prophets what is to be done, as recorded in the Law and the Prophets; and such a person, using the text against the heterodox, clearly shows that the Father of Christ is no other than the God who gave the Law and the Prophets. ### Scripture references - John 8:38: quotation, high confidence ### Translation notes - The quotation is John 8:38. The “heterodox” are those who separated the God of the Law from the Father of Christ. ### Citation (SBL) Origen, Comm. Jo. 20.50 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-50). ## Commentary on John 20.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-51 - Source: Preuschen 4:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another interpreter cites John 6:45–46. ### Greek text ἕτερός δὲ συγχρώμενος καὶ τῷ »Πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς »καὶ μαθὼν ἔρχεται πρός με· οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν »παρὰ τῷ πατρί, ### English translation (Claude) Another, using also “Everyone who has heard from the Father and learned comes to me; not that anyone has seen the Father except the one who is from the Father; ### Scripture references - John 6:45–46: quotation, high confidence ### Translation notes - The quotation is John 6:45–46, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.51 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-51). ## Commentary on John 20.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-52 - Source: Preuschen 4:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another view: some souls heard the Father before birth; these are Abraham's seed, now called to act on it. ### Greek text οὑτος ἐώρακε τὸν πατέρα« ἐρεῖ ὅτι εἰσίν τινες τῶν ἐνσωματουμένων ψυχῶν πρὶν εἰς γένεσιν ἐλθεῖν μεμαθητευμέναι παρὰ τῷ πατρὶ καὶ ἀκούσασαι αὐτοῦ, αἵτινες καὶ ἔρχονται πρὸς τὸν σωτῆρα, ἐξ ὧν ἦσαν καὶ οἱ νῦν ἐξεταζόμενοι πεπιστευκότες αὐτῷ ᾿Ιουδαῖοι, πρὸς οὓς ἔλεγεν· »῾Υμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς »ποιεῖτε«· καὶ ἐρεῖ ὅτι οὗτοί εἰσιν οἱ καὶ καλούμενοι σπέρμα ᾿Αβραάμ. ### English translation (Claude) he has seen the Father,” will say that there are some of the embodied souls which, before coming into birth, were taught by the Father and heard him, and which also come to the Savior; and that among these were the Jews now being examined who had believed in him, to whom he said, “You, then, do what you have heard from the Father”; and he will say that these are those who are also called the seed of Abraham. ### Scripture references - John 6:46: quotation, high confidence - John 8:38: quotation, high confidence ### Translation notes - The quotations are John 6:46 and 8:38. The view reflects Origen's speculation on the pre-existence of souls. ### Citation (SBL) Origen, Comm. Jo. 20.52 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-52). ## Commentary on John 20.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-53 - Source: Preuschen 4:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing from the Father differs from having learned; only those who have learned come to Christ. ### Greek text καὶ τούτω δʼ ἄν τις ἀντιλέγοι φάσκων ὅτι τὸ μὲν »Πᾶς ὁ ἀκούσας »παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμὲ« ἐμφαίνει πάντως ἔρχεσθαι πρὸς τὸν σωτῆρα τὸν ἀκούσαντα παρὰ τοῦ πατρὸς καὶ μεμαθηκότα παρʼ αὐτοῦ· τὸ δὲ »καὶ ὑμεῖς οὐν ἃ ἠκού- »σατε παρὰ τοῦ πατρὸς ποιεῖτε« ἀπαγγελλόμενον πρὸς τοὺς ζητοῦντας ἀποκτεῖναι τὸν υἱὸν τοῦ θεοῦ ᾿Ιουδαίους, οἷς καὶ ὡς μηδέπω οὖσιν τέκνοις τοῦ Ἀβραὰμ λέγεται τὸ »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, »τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«, παρίστησιν τὸ μηδέπω τούτους καρποὺς ἔχειν τοῦ ἐληλυθέναι πρὸς τὸν σωτῆρα· πρὸς δὲ τὸν οὕτως ἀντιλέγοντα ἀπαντήσεταί τις, μὴ ταὐτὸν εἶναι φάσκων τὸ »Πᾶς ὁ »ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθών« τῷ »Καὶ ὑμεῖς οὐν ἃ ἠκού- »σατε παρὰ τοῦ πατρός«· ὁ μὲν γὰρ πρὸς τῷ ἀκοῦσαι παρὰ τοῦ πατρὸς μαθὼν πάντως ἔρχεται πρὸς τὸν σωτῆρα· οἱ δὲ ἀκούσαντες μὲν μὴ πάντως δὲ καὶ μεμαθηκότες οὐδέπω τέκνα εἰσὶν τοῦ Ἀβραάμ. ### English translation (Claude) And someone might object to this, saying that “Everyone who has heard from the Father and learned comes to me” shows that whoever has heard from the Father and learned from him certainly comes to the Savior; while “And you, then, do what you have heard from the Father,” addressed to the Jews who sought to kill the Son of God, to whom, as not yet being children of Abraham, it is said, “If you are children of Abraham, do the works of Abraham,” shows that these do not yet have the fruits of having come to the Savior. To one who objects thus someone will reply that “everyone who has heard from the Father and learned” is not the same as “and you, then, what you have heard from the Father”; for the one who, besides hearing from the Father, has learned certainly comes to the Savior; but those who have heard, but not necessarily learned, are not yet children of Abraham. ### Scripture references - John 6:45: quotation, high confidence - John 8:38: quotation, high confidence - John 8:39: quotation, high confidence ### Translation notes - The quotations are John 6:45, 8:38, and 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.53 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-53). ## Commentary on John 20.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-54 - Source: Preuschen 4:335–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen challenges Heracleon's followers: if some are unfit by nature, how did they hear from the Father? ### Greek text Πυνθανοίμεθα δʼ ἂν τῶν τὰς φύσεις εἰσαγόντων καὶ εἰς τὸ »Ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν« ἀποδιδόντων κατὰ Ἡρακλέωνα ὅτι διὰ τοῦτο οὐ χωρεῖ ὅτι ἀνεπιτήδειοι ἤτοι κατʼ οὐσίαν ἢ κατὰ γνώμην, πῶς οἱ ἀνεπιτήδειοι κατʼ οὐσίαν ἤκουσαν παρὰ τοῦ πατρός; ### English translation (Claude) We would ask those who introduce the natures and, following Heracleon, explain “because my word finds no place in you” by saying it finds no place because they are unfit either in essence or in will: how did those unfit in essence hear from the Father? ### Scripture references - John 8:37: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is John 8:37. The “natures” are the Valentinian classes of people. ### Citation (SBL) Origen, Comm. Jo. 20.54 (Preuschen 4:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-54). ## Commentary on John 20.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-55 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If they were strangers to Christ, how did they hear from the Father? ### Greek text ἀλλὰ καὶ πότερόν ποτε πρόβατα οὑτοι ἠσαν τοῦ χριστοῦ, ἢ ἀλλότριοι ὑπῆρχον αὐτοῦ; εἰ δὲ ἠσαν ἀλλότριοι, πῶς ἤκουσαν παρὰ τοῦ πατρός, σαφῶς, ὡς οἴονται, λεγομένου πρὸς τοὺς ἀλλοτρίους ὅτι »Διὰ τοῦτο ὑμεῖς »οὐκ ἀκούετε, ὄτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν«; ### English translation (Claude) And were these Christ's sheep, or were they strangers to him? If they were strangers, how did they hear from the Father, when, as they think, it is clearly said to the strangers, “For this reason you do not hear, because you are not of my sheep”? ### Scripture references - John 8:47: quotation, medium confidence - John 10:26: quotation, medium confidence ### Translation notes - The quotation combines John 8:47 and 10:26. ### Citation (SBL) Origen, Comm. Jo. 20.55 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-55). ## Commentary on John 20.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-56 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either answer leads the Valentinians into absurdity. ### Greek text εἰ μὴ ἄρα θλιβόμενοι ἑτέρῳ ἀτόπῳ ἑαυτοὺς περιβάλλουσιν λέγοντες παρὰ μὲν τοῦ πατρὸς ἀκηκοέναι τοὺς ἀλλοτρίους, μὴ ἀκούειν δὲ τοὺς αὐτοὺς τούτους παρὰ τοῦ σωτῆρος. εἰ δʼ οἰκεῖοι τοῦ σωτῆρος ἠσαν καὶ τῆς μακαρίας φύσεως, πῶς ἐζήτουν αὐτὸν ἀποκτεῖναι; καὶ πῶς ὁ τοῦ σωτῆρος λόγος οὐκ ἐχώρει ἐν αὐτοῖς; ᾿Απεκρίθησαν καὶ εἶπαν αὐτῷ· ῾Ο Πατὴρ ἡμῶν Ἀβραάμ ἐστιν. ### English translation (Claude) Unless, being hard pressed, they involve themselves in another absurdity, saying that the strangers heard from the Father but that these same people do not hear from the Savior. But if they belonged to the Savior and to the blessed nature, how did they seek to kill him? And how did the Savior's word find no room in them? “They answered and said to him, ‘Our father is Abraham.’” ### Scripture references - John 8:37: allusion, high confidence - John 8:39: quotation, high confidence ### Translation notes - The allusion is John 8:37; the closing quotation is John 8:39, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.56 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-56). ## Commentary on John 20.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-57 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They answered with a far lower notion of “father” than Jesus meant. ### Greek text Δόξαιεν ἂν τὴν ἀπόκρισιν οὑτοι πεποιῆσθαι πολὺ ταπεινότερον ἐκδεξάμενοι περὶ τοῦ τίς αὐτῶν ἠν ὁ πατὴρ ἢ ὡς ὁ κύριος ἔλεγεν. ### English translation (Claude) These might seem to have made their answer understanding who their father was in a much lower sense than the Lord meant. ### Scripture references - John 8:39: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.57 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-57). ## Commentary on John 20.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-58 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus meant God; they meant Abraham. ### Greek text ὁ μὲν γὰρ ᾿Ιησοῦς ἀναφέρων ἐπὶ τὸν θεὸν ἔφασκεν τὸ »Καὶ »ὑμεῖς οὐν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε«· οἱ δὲ ταπεινότερον τὸν τοῦ ἔθνους παρομολογοῦσιν ἑαυτῶν πατέρα λέγοντες· »῾Ο »πατὴρ ἡμῶν Ἀβραάμ ἐστιν«. ### English translation (Claude) For Jesus, referring to God, said, “And you, then, do what you have heard from the Father”; but they, in a lower sense, acknowledge the father of their nation as their own, saying, “Our father is Abraham.” ### Scripture references - John 8:38–39: quotation, high confidence ### Translation notes - The quotations are John 8:38–39. ### Citation (SBL) Origen, Comm. Jo. 20.58 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-58). ## Commentary on John 20.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-59 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One might defend them as modestly declining to call themselves God's sons. ### Greek text βοηθῶν δʼ ἄν τις αὐτοῖς ὡς καλῶς ἀποκριναμένοις φήσειε ὅτι ὡς μέτριοι καὶ μὴ διδόντες ἑαυτοῖς τὸ εἶναι υἱοῖς θεοῦ, τοῦ Ἰησοῦ λέγοντος· »Ἅ ἠκούσατε παρὰ τοῦ πατρὸς »ποιεῖτε« καὶ ἀναφέροντος ἐπὶ τὸν θεόν, φασίν· »῾Ο πατὴρ ἡμῶν ᾿Αβραάμ ἐστιν«. ### English translation (Claude) Someone coming to their help as though they had answered well might say that, as modest people not granting themselves to be sons of God, when Jesus said, “Do what you have heard from the Father,” referring to God, they say, “Our father is Abraham.” ### Scripture references - John 8:38–39: quotation, high confidence ### Translation notes - The quotations are John 8:38–39. ### Citation (SBL) Origen, Comm. Jo. 20.59 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-59). ## Commentary on John 20.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-60 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus corrects even their claim to Abraham. ### Greek text δῆλον δὲ ὅτι καὶ τοῦτο εὐθύνει ὁ σωτὴρ ὡς ψευδῶς εἰρημένον διὰ τοῦ »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ »ποιεῖτε«. ### English translation (Claude) But it is plain that the Savior corrects this too as falsely said, through “If you are children of Abraham, do the works of Abraham.” ### Scripture references - John 8:39: quotation, high confidence ### Translation notes - The quotation is John 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.60 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-60). ## Commentary on John 20.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-61 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could Jesus deny they were Abraham's children yet say they heard from the Father? ### Greek text οὐκ ἀτόπως δὲ καὶ πρὸς ταῦτα ζητήσαι τις ἄν, ὅτι Πῶς κατὰ τὸν σωτῆρά ἐστιν, μὴ συγκατατιθέμενον εἶναι αὐτοὺς τέκνα τοῦ ᾿Αβραάμ, τὸ λέγειν αὐτοῖς· »Καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ »πατρὸς ποιεῖτε« ἀναφερομένου τοῦ »Παρὰ τοῦ πατρὸς‘ ἐπὶ τὸν θεόν. ### English translation (Claude) And not unreasonably might someone ask in response how it accords with the Savior, who does not agree that they are children of Abraham, to say to them, “And you, then, do what you have heard from the Father,” with “from the Father” referring to God. ### Scripture references - John 8:38: quotation, high confidence ### Translation notes - The quotation is John 8:38. ### Citation (SBL) Origen, Comm. Jo. 20.61 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-61). ## Commentary on John 20.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-62 - Source: Preuschen 4:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One not even Abraham's child can hardly be God's child. ### Greek text ὁ γὰρ μὴ ὢν τέκνον τοῦ Ἀβραὰμ * * * † αν οὖν τῶν μετὰ τὸν Ἀβραὰμ ψεκτὸς ὡς οὗτοι πρὸς οὓς ὁ λόγος, πολλῷ μᾶλλον οὐκ ἔσται τέκνον τοῦ θεοῦ. ### English translation (Claude) For one who is not a child of Abraham … blameworthy, like these to whom the word is addressed, all the more will not be a child of God. ### Translation notes - The text has a gap (marked * * *) and is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 20.62 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-62). ## Commentary on John 20.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-63 - Source: Preuschen 4:336–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus says only “the Father,” not “your Father”; he is not necessarily their Father. ### Greek text ὅρα δὲ εἰ καὶ πρὸς τοῦτο δυνάμεθα λέγειν ὅτι οὐκ εἴρηται· καὶ ὑμεῖς οὖν ἃ ὴκούσατε παρὰ τοῦ πατρὸς ὑμῶν <ἢ> παρὰ τοῦ πατρὸς ἡμῶν<, ἀλλὰ παρὰ τοῦ πατρός«, πατήρ, οὐ πάντως καὶ τῶν μὴ τέκνων τοῦ Ἀβραάμ ἐστιν πατὴρ καὶ μὴ μεμορφωμένων ἀπὸ σπέρματος Ἀβραὰμ ἐπὶ τὰ τέκνα τοῦ ᾿Αβραάμ· ἢ ἀδιορίστως εἰρημένον τὸ »Ἅ ἠκούσατε παρὰ τοῦ πατρὸς« δύναται λαμβάνεσθαι ἀντὶ τοῦ ἀπὸ τοῦ πατρός, καὶ τοῦτο σαφὲς ἐκ τοῦ »Ἅ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ« ἴσον δυναμένου τῷ παρὰ τῷ πατρί μου«. ### English translation (Claude) But see whether we can say to this that it is not said, “And you, then, do what you have heard from your father” or “from our Father,” but “from the Father”; the Father is not necessarily the Father also of those who are not children of Abraham and have not been formed from the seed of Abraham into children of Abraham. Or “what you have heard from the Father,” said without further definition, can be taken in the sense of “from the Father,” and this is clear from “I speak what I have seen with the Father,” which is equivalent to “with my Father.” ### Scripture references - John 8:38: quotation, high confidence ### Translation notes - The quotations are John 8:38. ### Citation (SBL) Origen, Comm. Jo. 20.63 (Preuschen 4:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-63). ## Commentary on John 20.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-64 - Source: Preuschen 4:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is Father only of those who love Christ. ### Greek text καὶ ἐν τοῖς ἐξῆς δὲ διδασκόμεθα τίνων ἐστὶν ὁ θεὸς πατήρ, διʼ ὧν καὶ ταῦτα λέγει ὁ σωτήρ· »Εἰ ὁ »θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ‘. ### English translation (Claude) And in what follows we are taught whose Father God is, through which the Savior also says this: “If God were your Father, you would love me.” ### Scripture references - John 8:42: quotation, high confidence ### Translation notes - The quotation is John 8:42. ### Citation (SBL) Origen, Comm. Jo. 20.64 (Preuschen 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-64). ## Commentary on John 20.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-65 - Source: Preuschen 4:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who sought to kill the Son were not God's sons. ### Greek text σαφὲς δὲ ὅτι οἱ ζητοῦντες ἀποκτεῖναι τὸν υἱὸν οὐκ ἠγάπων αὐτόν· μὴ ἀγαπῶντες δὲ αὐτὸν οὐκ ἂν ἐχρημάτιζον οἱ] υἱοὶ τοῦ θεοῦ. ὥστε δῆλον ὅτι τὸ »Καὶ ὑμεῖς οὖν »ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε« οὐκ ἴσον δύναται τῷ παρὰτοῦ> πατρὸς. Λέγει αὐτοῖς ὀ ᾿Ιησοῦς· Εἰ τέκνα τοῦ ᾿Αβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε. ### English translation (Claude) And it is clear that those who sought to kill the Son did not love him; and not loving him, they would not be called sons of God. So it is plain that “And you, then, do what you have heard from the Father” does not have the same force as “from your Father.” “Jesus says to them, ‘If you are children of Abraham, do the works of Abraham.’” ### Scripture references - John 8:38: quotation, high confidence - John 8:39: quotation, high confidence ### Translation notes - The quotation is John 8:38; the closing quotation is John 8:39, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.65 (Preuschen 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-65). ## Commentary on John 20.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-66 - Source: Preuschen 4:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The works of Abraham” is plural: it means all his works, not faith alone. ### Greek text Οἱ ἔν τι ἐπιλεξάμενοι τῶν τοῦ Ἀβραὰμ ἔργων, τὸ «Ἑπίστευσεν »δὲ ᾿Αβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην«, καὶ τοῦτο νομίζοντες εἶναι ἐφʼ ὃ ἀναφέρεται τὸ »Τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε« ἴνα καὶ συγχωρηθῇ αὐτοῖς ὅτι ἔργον ἐστὶν ἡ πίστις, οὐ συγχωρηθὲν ἂν ὑπὸ τῶν παραδεχομένων τὸ »Πίστις χωρὶς ἔργων νεκρά ἐστιν« οὐδʼ ὑπὸ τῶν ἀκουόντων ὅτι διαφέρει τὸ δικαιοῦσθαι »ἐκ πίστεως« ἤπερ »ἐξ ἔργων νόμου«, ἀπολεγέτωσαν διὰ τί οὐκ εἴρηταί· »Εἰ τέκνα »τοῦ Ἀβραάμ ἐστε, τὸ ἔργον τοῦ Ἀβραὰμ ποιεῖτε« ἑνικῶς, ἀλλὰ πληθυντικῶς· »Τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«, ἵσον, ὡς οἶμαι, τυγχάνον τῷ πάντα>< »τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«. ### English translation (Claude) Those who have picked out one of Abraham's works, “Abraham believed God, and it was counted to him as righteousness,” and think that this is what “Do the works of Abraham” refers to (even granting them that faith is a work, which would not be granted by those who accept “Faith without works is dead,” nor by those who hear that being justified “by faith” differs from being justified “by works of the law”), let them explain why it is not said, “If you are children of Abraham, do the work of Abraham,” in the singular, but in the plural, “Do the works of Abraham,” which is equivalent, I think, to “Do all the works of Abraham.” ### Scripture references - Gen 15:6: quotation, high confidence - John 8:39: quotation, high confidence - Jas 2:26: quotation, high confidence - Gal 2:16: allusion, high confidence ### Translation notes - The quotations are Gen 15:6, John 8:39, Jas 2:26, and Gal 2:16. ### Citation (SBL) Origen, Comm. Jo. 20.66 (Preuschen 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-66). ## Commentary on John 20.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-67 - Source: Preuschen 4:337–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since no one must literally copy Abraham's marriages, all his works must be done spiritually, beginning with leaving one's land. ### Greek text εἰ δὲ ἵσον ἐστὶν πάντα>< »τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε« καὶ μήτε σωματικῶς δεῖ προσελθεῖν τὸν ἔχοντα γαμετὴν μήτε μετὰ τὴν τελευτὴν τῆς γεγαμημένης ἐν γήρᾳ ἄλλην γυναῖκα λαβεῖν τὸν κατὰ τὴν τοῦ σωτῆρος ὑφήγησιν θέλοντα τέκνον ἀποδειχθῆναι τοῦ Ἀβραὰμ ἐκ τοῦ ποιεῖν τὰ ἔργα τοῦ Ἀβραάμ, σαφῶς καὶ ἐντεῦθεν μανθάνομεν ὅτι δεῖ πᾶσαν τὴν κατὰ τὸν ᾿Αβραὰμ ἀλληγοροῦντα ἱστορίαν ἕκαστον πνευματικῶς ποιῆσαι τῶν πεπραγμένων ὑπʼ αὐτοῦ, ἀρξάμενον ἀπὸ τοῦ »Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου »τοῦ πατρός σου, εἰς τὴν γῆν ἣν ἄν σοι δείξω«, εἰρημένου οὐ μόνῳ τῷ Ἀβραὰμ ἀλλὰ καὶ παντὶ τῷ ἐσομένῳ τέκνῳ αὐτοῦ. ### English translation (Claude) And if “Do all the works of Abraham” is equivalent, and one who has a wife need not go in to a maidservant bodily, nor, after the death of his wife in old age, take another wife, in order to be shown, according to the Savior's instruction, a child of Abraham by doing the works of Abraham, we clearly learn from this too that each person must do spiritually, by allegorizing it, the whole history of Abraham, each of the things he did, beginning from “Go out from your land and from your kindred and from your father's house, to the land that I will show you,” which was said not only to Abraham but also to everyone who will be his child. ### Scripture references - Gen 16:1–4: allusion, high confidence - Gen 25:1: allusion, high confidence - Gen 12:1: quotation, high confidence - John 8:39: allusion, high confidence ### Translation notes - The allusions are Gen 16:1–4 (Hagar) and Gen 25:1 (Keturah); the quotation is Gen 12:1. ### Citation (SBL) Origen, Comm. Jo. 20.67 (Preuschen 4:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-67). ## Commentary on John 20.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-68 - Source: Preuschen 4:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each of us must leave our own “land, kindred, and father's house” to reach the good land God shows. ### Greek text ἔστιν γάρ τις καὶ ἑκάστου ἡμῶν γῆ, καὶ ἡ πρὸ τοῦ θείου χρηματισμοῦ οὐκ ἀγαθὴ συγγένεια, καὶ ὁ πρὸ τοῦ φθάσαντος εἰς ἡμᾶς λόγου θεοῦ οἶκος τοῦ πατρὸς ἡμῶν, † διʼ ἅτινα ἅπαντα κατὰ λόγον θεοῦ δεήσει ἡμᾶς ἐπεξελθεῖν, εἴπερ ἀκούομεν τοῦ σωτῆρος λέγοντος· »Εἰ τέκνα »τοῦ ᾿Αβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«· οὕτω γὰρ φθάσομεν, ὡς καταλιπόντες τὴν ἡμετέραν γῆν, ἐφʼ ἣν δείξει ἡμῖν γῆν ὁ θεός, τὴν ἀληθῶς ἀγαθὴν καὶ ὄντως πολλήν, ἣν ἀπὸ κυρίου τοῦ θεοῦ πρέπει δίδοσθαι τοῖς ποιήσασι τὸ προστεταγμένον ἐν τῷ »Ἔξελθε »ἐκ τῆς γῆς σου«. ### English translation (Claude) For each of us too has a land, and a kindred that is not good before the divine call, and a house of our father before the Word of God reached us, … all of which we must depart from according to the Word of God, if we listen to the Savior saying, “If you are children of Abraham, do the works of Abraham.” For thus, having left our land, we shall reach the land God will show us, the land truly good and truly large, which it is fitting should be given by the Lord God to those who have done what is commanded in “Go out from your land.” ### Scripture references - John 8:39: quotation, high confidence - Gen 12:1: quotation, high confidence - Exod 3:8: allusion, medium confidence ### Translation notes - The quotations are John 8:39 and Gen 12:1; the allusion is Exod 3:8. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 20.68 (Preuschen 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-68). ## Commentary on John 20.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-69 - Source: Preuschen 4:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, we too become a great, blessed nation and journey through the land to the “high oak.” ### Greek text καὶ ὡς καταλιπόντες συγγένειαν οὐ καλὴν εἰς ἔθνος ἐσόμεθα μέγα καὶ μεῖζον ἢ κατὰ ἀνθρώπους· καὶ ὡς καταφρονήσαντες οἴκου πατρὸς οὐκ ἐπαινετοῦ, εὐλογηθησόμεθα μεγαλυνομένου τοῦ ὀνόματος ἡμῶν, γινόμενοι εὐλογητοὶ ἐπὶ τοσοῦτον, ὡς τοὺς μὲν εὐλογοῦντας ἡμᾶς εὐλογεῖσθαι ὑπὸ τοῦ θεοῦ, τοὺς δὲ καταρωμένους ὑπὸ κατάραν ἔσεσθαι, πᾶσάν τε γῆς φυλὴν ἐν ἡμῖν εὐλογεῖσθαι (ὅτε καὶ περὶ ἡμῶν εἴποι ἂν ὁ λόγος· »Ἐπορεύθη«, περὶ ᾿Αβραάμ· »Καὶ ἐπορεύθη ᾿Αβραάμ, καθάπερ ἐλάλησεν αὐτῷ »κύριος«· οἶμαι δὲ ὅτι έν ταῖς ἀρχαῖς καὶ ἐπὶ ποσὸν ὁ Λὼτ ἕψεται ἡμῖν, οὗ σύμβολον ἦν τὸ Καὶ ᾤχετο μετʼ αὐτοῦ Λώτ«), καὶ ἐπανελθόντες εἰς γῆν Χαναὰν διοδεύσομεν τὴν γῆν ἕως τοῦ τόπου Συχέμ οὕτω τῇ ἀναβάσει τῆς διανοίας προκόπτοντες ἕως ἔλθωμεν ἐπὶ τὴν δρῦν τὴν ὑψηλήν. ### English translation (Claude) And having left a kindred that is not good, we shall become a great nation, greater than by human measure; and having despised a father's house that is not praiseworthy, we shall be blessed, our name being made great, becoming blessed to such a degree that those who bless us are blessed by God, while those who curse us will be under a curse, and every tribe of the earth will be blessed in us (when the word might also say of us, “He went,” as of Abraham: “And Abraham went, as the Lord had told him”; and I think that in the beginnings Lot will follow us for a while, of which “And Lot went with him” was a symbol); and having gone up to the land of Canaan, we shall pass through the land as far as the place Shechem, thus advancing by the ascent of the mind until we come to the high oak. ### Scripture references - Gen 12:2–6: quotation, high confidence ### Translation notes - The allusions and quotations are Gen 12:2–6 (LXX “high oak”). ### Citation (SBL) Origen, Comm. Jo. 20.69 (Preuschen 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-69). ## Commentary on John 20.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-70 - Source: Preuschen 4:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will appear to us too and promise the land to our spiritual seed. ### Greek text καὶ ὀφθήσεται ἡμῖν κύριος ὁ θεός, ὁ ὀφθεὶς τῷ Ἀβραάμ, καὶ ἐπαγγελεῖται τὴν περὶ τὴν ὑψηλὴν δρῦν τώ νοητῷ τῆς ψυχῆς ἡμῶν σπέρματι. ### English translation (Claude) And the Lord God, who appeared to Abraham, will appear to us, and will promise the land around the high oak to the spiritual seed of our soul. ### Scripture references - Gen 12:7: allusion, high confidence ### Translation notes - The allusion is Gen 12:7. ### Citation (SBL) Origen, Comm. Jo. 20.70 (Preuschen 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-70). ## Commentary on John 20.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-71 - Source: Preuschen 4:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing Abraham's works includes building an altar and moving toward Bethel, “House,” and Ai, “Feasts.” ### Greek text τοῦ δὲ νοήσαντός ἐστιν τὸ »Τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε« καὶ τὸ οἰκοδομῆσαι θυσιαστήριον κυρίῳ τῷ ὅπου ἡ ὑψηλὴ δρῦς ἐπιφαινομένῳ καὶ ἡμῖν, καὶ μετὰ ταῦτα ἀποστῆναι ἀπὸ τοῦ τόπου τῆς ὑψηλῆς δρυὸς ὡς ἐπὶ τὸ ὄρος, καὶ τοῦ ὄρους κατὰ τὰς ἀνατολὰς τῆς Βαιθήλ, ὃ ἑρμηνεύεται Οἶκος, ἔνθα στήσει ἑαυτοῦ τὴν σκηνήν, τῆς μὲν Βαιθὴλ ὡς ἐπὶ κατὰ θάλασσαν, τῆς δὲ Ἀγγαὶ ὡς ἐπὶ κατʼ ἀνατολάς· ἑρμηνεύεται δὲ ᾿Αγγαὶ >Ἑορταί<. ### English translation (Claude) And it belongs to one who has understood “Do the works of Abraham” also to build an altar to the Lord who appears to us too where the high oak is; and after this to depart from the place of the high oak toward the mountain, and the mountain east of Bethel, which is interpreted “House,” where he will pitch his tent, with Bethel toward the sea and Ai toward the east; and Ai is interpreted “Feasts.” ### Scripture references - Gen 12:7–8: allusion, high confidence - John 8:39: quotation, high confidence ### Translation notes - The allusions are Gen 12:7–8. The name interpretations are Origen's. ### Citation (SBL) Origen, Comm. Jo. 20.71 (Preuschen 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-71). ## Commentary on John 20.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-72 - Source: Preuschen 4:338–339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Progressing, he builds an altar, calls on the Lord, and prepares for spiritual warfare in the desert. ### Greek text καὶ ὡς προκόπτων γε ὁ τοιοῦτος μετὰ οἰκοδομήσει τῷ κυρίῳ θυσιαστήριον, ἤδη καὶ ἐπικαλεῖσθαι δυνάμενος ἐπὶ τῷ ὀνόματι τοῦ κυρίου. καὶ ἑξῆς ἀπαίρων κἀκεῖθεν ὁ ἐσόμενος τέκνον τοῦ Ἀβραάμ, γενόμενός πως στρατηγικώτερος καὶ συνιεὶς πρὸς ὅσους πολεμίους αὑτὸν παρασκευάσασθαι δεῖ, στρατοπεδεύσει ἐν τῇ ### English translation (Claude) And as he progresses, such a one will build an altar to the Lord, now able also to call on the name of the Lord. And next, setting out from there too, the one who will be a child of Abraham, having become somewhat more of a general and understanding against how many enemies he must prepare himself, will encamp in the ### Scripture references - Gen 12:8–9: allusion, high confidence ### Translation notes - The allusions are Gen 12:8–9; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.72 (Preuschen 4:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-72). ## Commentary on John 20.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-73 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He then faces famine, goes down to Egypt with his wife, and prospers there. ### Greek text ἐρήμῳ. μετὰ ταῦτα πεῖραν λιμοῦ λήψεται τοῦ ἐπὶ τῆς γῆς καὶ εἰς τὴν Αἴγυπτον καταβήσεται παροικῆσαι ἐκεῖ, ἴνα μὴ καὶ αὐτοῦ κατισχύσῃ ὁ λιμὸς ὁ ἐνισχύσας ἐπὶ τῆς γῆς. καὶ καταβήσεται εἰς Αἴγυπτον μετὰ τῆς εὐπροσώπου ἑαυτοῦ γυναικός, συνθήκας τινὰς τιθέμενος πρὸς αὐτήν, ἴν εὐ ἑαυτῷ διʼ αὐτὴν οἱ καὶ γένωνται ἐν Αἰγύπτῳ »αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι καὶ »παῖδες καὶ παιδίσκαι καὶ ἡμίονοι καὶ κάμηλοι«. ### English translation (Claude) desert. After this he will experience the famine on the land and will go down into Egypt to sojourn there, so that the famine that prevailed on the land may not overpower him too. And he will go down into Egypt with his beautiful wife, making certain agreements with her, so that it may go well with him because of her, and so that in Egypt there may come to him “sheep and calves and donkeys and male and female servants and mules and camels.” ### Scripture references - Gen 12:10–16: quotation, high confidence ### Translation notes - The allusions and quotation are Gen 12:10–16. ### Citation (SBL) Origen, Comm. Jo. 20.73 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-73). ## Commentary on John 20.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-74 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Explaining each detail spiritually needs a wise interpreter; Origen will attempt it. ### Greek text περὶ ὡν ἑκάστου σοφοῦ τινος καὶ ἐπὶ τὰ βάθη τῆς γραφῆς ἐπισταμένως φθάνειν δυνα- μένου ἔργον ἂν εἴη λέγειν καὶ ἁπαξαπλῶς γε πᾶσαν τὴν κατὰ τὸν Ἀβραὰμ ἱστορίαν βασανίζοντος καὶ ὅλα τὰ περὶ αὐτοῦ γεγραμμένα, ἅτινά ἐστιν ἀλληγορούμενα· <ἃ> ὡς πνευματικοὶ πειρασόμεθα. ### English translation (Claude) To speak about each of these would be the task of some wise man, able to reach the depths of Scripture with understanding, and one examining, in a word, the whole history of Abraham and everything written about him, which are allegorized; which we, as spiritual people, shall attempt. ### Scripture references - Gal 4:24: allusion, medium confidence ### Translation notes - The allusion is Gal 4:24. ### Citation (SBL) Origen, Comm. Jo. 20.74 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-74). ## Commentary on John 20.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-75 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Becoming Abraham's child requires wisdom and every virtue. ### Greek text Ὀρα δὲ εἰ μὴ σαφῶς ἀπὸ τῆς ἐξετάσεως τῶν κατὰ τὸν τόπον παρίσταται ἡμῖν, ὅτι σοφοῦ τινός ἐστιν καὶ πάσῃ ἀρετῇ κεκοσμημένου τὸ γενέσθαι τοῦ Ἀβραὰμ τέκνον. ### English translation (Claude) See whether it is not clearly shown to us from examining this passage that to become a child of Abraham belongs to one who is wise and adorned with every virtue. ### Citation (SBL) Origen, Comm. Jo. 20.75 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-75). ## Commentary on John 20.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-76 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We need Christ, God's power and wisdom, to understand and do Abraham's works. ### Greek text τί γὰρ δεῖ λέγειν ὅσης σοφίας χρῄζομεν εἰς τὸ νοῆσαι τὰ ἔργα τοῦ Ἀβραάμ; καὶ ὅσης δυνάμεως εἰς τὸ ποιῆσαι αὐτά; ποίας δὲ σοφίας ἢ ποίας δυνάμεως δεόμεθα, ἢ Χριστοῦ, ὅς ἐστιν θεοῦ δύναμις καὶ θεοῦ σοφία;« ### English translation (Claude) For why need we say how much wisdom we need to understand the works of Abraham, and how much power to do them? And what wisdom or what power do we need, if not Christ, who is “God's power and God's wisdom”? ### Scripture references - 1 Cor 1:24: quotation, high confidence ### Translation notes - The quotation is 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 20.76 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-76). ## Commentary on John 20.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-77 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same holds for Isaac, Jacob, and every holy father. ### Greek text τὸ μὲν γεγραμμένον ἐστίν· »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«· ἀκολούθως δʼ ἂν παρὰ τοῦτο εἴποις· εἰ τέκνα τοῦ Ἰσαάκ ἐστε, τὰ ἔργα τοῦ Ἰσαὰκ ποιεῖτε· τὰ δὲ ὅμοια καὶ περὶ τοῦ Ἰακὼβ καὶ ἑνὸς ἑκάστου τῶν ἁγίων πατέρων. ### English translation (Claude) What is written is: “If you are children of Abraham, do the works of Abraham”; and consistently with this you might say: if you are children of Isaac, do the works of Isaac; and likewise concerning Jacob and each one of the holy fathers. ### Scripture references - John 8:39: quotation, high confidence ### Translation notes - The quotation is John 8:39. ### Citation (SBL) Origen, Comm. Jo. 20.77 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-77). ## Commentary on John 20.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-78 - Source: Preuschen 4:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners are children of the devil, and more specifically of some wicked figure. ### Greek text καὶ ἐκ τῶν ἐναντίων δὲ ἕκαστος τῶν ἁμαρτανόντων γενικῶς μὲν τέκνον ἐστὶν τοῦ διαβόλου, ἐπεὶ πᾶς »ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγένηται«, ἤδη δὲ καὶ ἰδικώτερον ἤτοι τοῦ Κάϊν, ἥ τοῦ Χάμ, ἢ τοῦ Χαναάν, ἢ τοῦ Φαραώ, ἢ τοῦ Ναβουχοδονόσορ, ἤ τινος τῶν ἀσεβῶν. ### English translation (Claude) And, on the contrary, each sinner is generally a child of the devil, since “everyone who commits sin is of the devil,” and more specifically of Cain, or of Ham, or of Canaan, or of Pharaoh, or of Nebuchadnezzar, or of one of the ungodly. ### Scripture references - 1 John 3:8: quotation, high confidence ### Translation notes - The quotation is a free form of 1 John 3:8. ### Citation (SBL) Origen, Comm. Jo. 20.78 (Preuschen 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-78). ## Commentary on John 20.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-79 - Source: Preuschen 4:339–340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone goes to his own spiritual fathers at death; only the saints go in peace, and the perfect in a good old age. ### Greek text τούτοις δὲ ἀκολούθως ἐρεῖς ὅτι ἕκαστος ἀπαλλαττόμενος τοῦ βίου τούτου ἀπελεύσεται πρὸς τοὺς ἰδίους πατέρας· νομιστέον γὰρ οὐ μόνῳ τῷ Ἀβραάμ, ἀλλὰ καὶ πᾶσιν ἀνθρώποις λέγεσθαι πρὸς τῇ ἐξόδῳ τὸ »Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου«· οὐκέτι δὲ πᾶσιν ἀνθρώποις, ἀλλὰ μόνοις τοῖς ἁγίοις τὸ »Μετὰ εἰρήνης«· τοῖς δὲ τετελειωμένοις καὶ πνευματικῶς μακροημέροις γενομένοις καὶ τὸ »Τραφεὶς ἐν γήρᾳ καλῷ«, ἐπείπερ »Πολιά »ἐστιν φρόνησις ἀνθρώποις« καὶ Στέφανος καυχήσεως γῆρας« καὶ δόξα τοῖς ἀληθινοῖς καὶ θείοις πρεσβυτέροις αἱ κοσμοῦσαι αὐτοὺς νοηταὶ πολιαί. Νῦν δέ ζητεῖτε ἀποκτεῖναι ἄνθρωπον ὸς τὴν ἀλήθειαν ὑμῖν λελάληκα ὴν ἤκουσα Παρὰ τοῦ θεοῦ. ### English translation (Claude) Consistently with this you will say that each person, on departing this life, will go to his own fathers; for we must think that not to Abraham alone but to all people it is said at their departure, “But you will go to your fathers”; but not to all people any longer, but only to the saints, “in peace”; and to those made perfect and become long-lived in the spiritual sense also “nourished in a good old age,” since “understanding is gray hair for men,” and “old age is a crown of boasting,” and the glory of true and divine elders is the spiritual gray hairs that adorn them. “But now you seek to kill me, a man who has told you the truth which I heard from God.” ### Scripture references - Gen 15:15: quotation, high confidence - Prov 16:31: quotation, high confidence - John 8:40: quotation, high confidence ### Extrabiblical texts - Wis 4:9 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Gen 15:15, Wis 4:9, and Prov 16:31; the closing quotation is John 8:40, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.79 (Preuschen 4:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-79). ## Commentary on John 20.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-80 - Source: Preuschen 4:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God cannot be killed; those who plotted against Jesus treated him as a mere man. ### Greek text Οἱ ζητοῦντες ἀποκτεῖναι, ἐπεὶ θεὸς οὐκ ἀποκτίννυται, κἂν ἀποκτιννύωσιν, ἄνθρωπον ἀποκτιννύουσιν. κἂν ζητῶσιν ἀποκτεῖναι, μήπω ἀποκτιννύντες, οὐχὶ θεὸν νομίζοντες εἶναι, ᾧ ἐπιβουλεύουσιν, ὡς ἀνθρώπῳ ἐπιβουλεύουσιν· οὐδεὶς γὰρ πειθόμενος εἶναι θεὸν τοῦτον ᾧ ἐπιβουλεύει, ἐπιβουλεύσαι ἂν αὐτῷ ἔτι. ### English translation (Claude) Those who seek to kill, since God is not killed, even if they kill, kill a man. And even if they seek to kill, not yet killing, they plot not thinking that the one they plot against is God, but plot against him as a man; for no one persuaded that the one he plots against is God would still plot against him. ### Scripture references - John 8:40: allusion, high confidence ### Translation notes - The allusion is John 8:40. ### Citation (SBL) Origen, Comm. Jo. 20.80 (Preuschen 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-80). ## Commentary on John 20.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-81 - Source: Preuschen 4:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who attack the Word treat him as merely human; even if they kill his “body,” they can do no more. ### Greek text ἔστι δέ πως ἀεὶ θεωρῆσαι τοὺς τῷ λόγῳ τοῦ θεοῦ ἐπιβουλεύοντας, ὅτι ἀποκτεῖναι ζητοῦσιν καὶ ἐξαφανίσαι αὐτόν, ἄνθρωπον αὐτόν, τουτέστιν ἀνθρώπινον καὶ θνητόν, εἶναι ὑπολαμβάνοντες, ἢ καὶ τῷ ἀνθρωπινωτέρῳ αὐτοῦ καὶ βλεπομένῳ ἐπιτίθενται· ἵνα δὲ καὶ ἀποκτείνωσιν τὸ σῶμα τοῦ λόγου, σαφὲς ὅτι μετὰ ταῦτα οὐδὲν δύνανται ποιῆσαι περισσότερον. ### English translation (Claude) One can always, in a way, observe those who plot against the Word of God: they seek to kill and destroy him, supposing him to be a man, that is, human and mortal, or else they attack what is more human in him and visible. But even if they kill the body of the Word, it is clear that after this they can do nothing more. ### Scripture references - Luke 12:4: allusion, high confidence ### Translation notes - The allusion is Luke 12:4. ### Citation (SBL) Origen, Comm. Jo. 20.81 (Preuschen 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-81). ## Commentary on John 20.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-82 - Source: Preuschen 4:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We need not fear those who can kill only the body of the Word. ### Greek text διόπερ οὐ φοβητέον ἡμῖν ἀπὸ τῶν ἀποκτιννύντων τὸ σῶμα, μετὰ δὲ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι, οὐδὲ φοβητέον ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν τοῦ λόγου ἀποκτεῖναι μὴ δυναμένων. ### English translation (Claude) Therefore we must not fear those who kill the body and after that have nothing more they can do, nor fear those who kill the body but cannot kill the soul of the Word. ### Scripture references - Luke 12:4: allusion, high confidence - Matt 10:28: allusion, high confidence ### Translation notes - The allusions are Luke 12:4 and Matt 10:28. ### Citation (SBL) Origen, Comm. Jo. 20.82 (Preuschen 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-82). ## Commentary on John 20.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-83 - Source: Preuschen 4:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A false word can be destroyed by God; Christ will consume the opposing word that exalts itself. ### Greek text ἀλλʼ εἰ τοιοῦτός τίς ἐστιν ὁ λόγος ὥστε καὶ αὐτοῦ καὶ τὴν ψυχήν, τῷ ἄξια εἶναι ἀπωλείας, ἀπόλλυσθαι δύνασθαι, φοβητέον τὸν δυνάμενον θεὸν λόγον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι καὶ ἐξαφανίσαι, εἴτε ἐν γεέννῃ εἴτε ὅπως βούλεται· ὁ κύριος γὰρ Ἰησοῦς ἀναλοῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργεῖ τῇ ἐπιφανείᾳ τῆς παρουσίας ἑαυτοῦ τὸν ἀντικείμενον λόγον καὶ ἐπαιρόμενον ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα. ### English translation (Claude) But if some word is such that its soul too can be destroyed, because it is worthy of destruction, we must fear the God who is able to destroy and annihilate both soul and body of such a word, whether in Gehenna or however he wills; for the Lord Jesus consumes with the breath of his mouth, and abolishes by the manifestation of his coming, the opposing word that exalts itself above everything called god or object of worship. ### Scripture references - Matt 10:28: allusion, high confidence - 2 Thess 2:8: allusion, high confidence - 2 Thess 2:4: allusion, high confidence ### Translation notes - The allusions are Matt 10:28 and 2 Thess 2:4, 8. Origen applies them to “words,” that is, false teachings. ### Citation (SBL) Origen, Comm. Jo. 20.83 (Preuschen 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-83). ## Commentary on John 20.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-84 - Source: Preuschen 4:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They sought to kill the one who told them God's truth. ### Greek text καὶ ζητοῦσί γε οὑτοι πρὸς οὓς ὁ λόγος ἀποκτεῖναι ἄνθρωπον ὃς τὴν ἀλήθειαν λελάληκεν, ἣν ἤκουσεν παρὰ τοῦ θεοῦ καὶ εἴληφεν. ### English translation (Claude) And those to whom the word is addressed seek to kill a man who has told the truth that he heard and received from God. ### Scripture references - John 8:40: allusion, high confidence ### Translation notes - The allusion is John 8:40. ### Citation (SBL) Origen, Comm. Jo. 20.84 (Preuschen 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-84). ## Commentary on John 20.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-85 - Source: Preuschen 4:340–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It was the man, not God the Word, who could be killed; Origen asks whether the Word, becoming flesh, became man. ### Greek text κἂν ἁπλούστερον μέντοι γε κατὰ τὸν τόπον ἐκλαμβάνωμεν, σαφῶς ἐδίδαξεν ὁ σωτὴρ ὅτι τὸ ζητούμενον ὑπὸ Ἰουδαίων ἐπὶ τῷ ἀναιρεθῆναι αὐτὸ θεὸς οὐκ ἠν ἀλλὰ ἄνθρωπος, ὅς καὶ ἀνῃρέθη· θεὸν γὰρ οὐ θεμιτὸν ἀποθνήσκειν λέγειν· διόπερ ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγος, ὅστις καὶ θεὸς λόγος ἦν, οὐκ ἀπέθανεν. ζητήσεις δέ, ἐπεὶ γέγραπται ὅτι »Ὁ λόγος σὰρξ »ἐγένετο«, πότερόν ποτε ὁ γενόμενος σὰρξ λόγος τῷ γεγονέναι σὰρξ γέγονεν καὶ ἄνθρωπος ἢ οὐ γέγονεν ἄνθρωπος. ### English translation (Claude) Even if we take the passage more simply, however, the Savior clearly taught that what was sought by the Jews to be done away with was not God but a man, who was indeed done away with; for it is not lawful to say that God dies. Therefore the Word who was in the beginning with God, who was also God the Word, did not die. But you will ask, since it is written that “the Word became flesh,” whether the Word who became flesh, by becoming flesh, became also a man, or did not become a man. ### Scripture references - John 1:1: allusion, high confidence - John 1:14: quotation, high confidence - John 8:40: allusion, high confidence ### Translation notes - The allusions are John 1:1 and 8:40; the quotation is John 1:14. ### Citation (SBL) Origen, Comm. Jo. 20.85 (Preuschen 4:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-85). ## Commentary on John 20.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-86 - Source: Preuschen 4:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Word became man, he could be sought to be killed; if not, he returned unharmed to what he was before. ### Greek text εἰ μὲν γὰρ γέγονεν ἄνθρωπος, δύναται αὐτὸς ἐζητῆσθαι ἀναιρεθῆναι· εἰ δὲ μὴ γέγονεν ἄνθρωπος, καὶ ὁ γενόμενος σὰρξ λόγος οὐκ ἀναιρεθεὶς ἀποκατέστη, καὶ ἀποκαθίσταται ἕκαστος ἐπὶ τοῦτο ὅπερ ἠν πρὶν γένηται σάρξ. Τοῦτο Ἀβραὰμ οὐκ ἐΠοίησεν. ### English translation (Claude) For if he became a man, he himself could have been sought to be done away with; but if he did not become a man, the Word who became flesh, not having been done away with, was restored, and each is restored to what it was before it became flesh. “This Abraham did not do.” ### Scripture references - John 1:14: allusion, high confidence - John 8:40: quotation, high confidence ### Translation notes - The closing quotation is John 8:40, the lemma of the next section. The Christological question is left open, as in Origen's text. ### Citation (SBL) Origen, Comm. Jo. 20.86 (Preuschen 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-86). ## Commentary on John 20.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-87 - Source: Preuschen 4:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: why say Abraham did not do this, when Jesus did not live in his time? ### Greek text Τὸ μηδαμῶς δυνατὸν πραχθῆναι τῷ Ἀβραάμ, εἰ μὴ πεποίηκεν Ἀβραάμ, ὡς ἔτυχεν ἂν εἰρῆσθαι δόξει τὸ »Τοῦτο Ἀβραὰμ »οὐκ ἐποίησεν«. εἴποιεν γὰρ ἂν πρὸς τοῦτό τινες ὅτι μάτην λέγεται τὸ »Τοῦτο Ἀβραὰμ οὐκ ἐποίησεν«, εἴπερ οὐκ ἐποίησεν τὸ μηδαμῶς γενόμενον κατὰ τὸν χρόνον αὐτοῦ· οὐ γὰρ γεγόνει κατὰ τὸν χρόνον αὐτοῦ ὁ Ἰησοῦς. ### English translation (Claude) “This Abraham did not do” might seem to be said at random, since it was not at all possible for Abraham to do it, if Abraham did not do it. For some might say to this that “This Abraham did not do” is said pointlessly, if he did not do what never happened in his time; for Jesus did not live in his time. ### Scripture references - John 8:40: quotation, high confidence ### Translation notes - The quotation is John 8:40. ### Citation (SBL) Origen, Comm. Jo. 20.87 (Preuschen 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-87). ## Commentary on John 20.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-88 - Source: Preuschen 4:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham saw Christ's day; a man speaking God's truth existed in his time, and Abraham did not seek to kill him. ### Greek text ἀλλʼ ἐπεὶ τὸ »Τοῦτο Ἀβραὰμ οὐκ ἐποίησεν« οἱονεὶ ἐν ἐπαίνῳ ὑπολαμβάνω εἰρῆσθαι τῷ περὶ τοῦ Ἀβραάμ, εἴποιμʼ ἂν ὅτι κατὰ τὸν διδάξαντα λόγον τὸ »Ἀβραὰμ ὀ πατὴρ ὑμῶν ἠγαλλιά- »σατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη« ἔστιν τὸ γεγονέναι μὲν καὶ ἐπὶ τοῦ Ἀβραὰμ ἄνθρωπον λαλοῦντα ἥν ἤκουσεν παρὰ τοῦ θεοῦ ἀλήθειαν, οὐ μὴν ἐζητῆσθαι αὐτὸν ἀνῃρῆσθαι ὑπὸ τοῦ Ἀβραάμ. ### English translation (Claude) But since I take “This Abraham did not do” to be said as praise of Abraham, I would say that, according to the Word who taught “Abraham your father rejoiced that he would see my day; and he saw it and was glad,” it is the case that in Abraham's time too there was a man speaking the truth he had heard from God, yet he was not sought to be done away with by Abraham. ### Scripture references - John 8:40: quotation, high confidence - John 8:56: quotation, high confidence ### Translation notes - The quotations are John 8:40 and 8:56. ### Citation (SBL) Origen, Comm. Jo. 20.88 (Preuschen 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-88). ## Commentary on John 20.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-89 - Source: Preuschen 4:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual Christ was always present; so those who fell away after enlightenment crucified him afresh even before his bodily coming. ### Greek text καὶ ἐπίστησον ὅτι οὐκ ἔστιν ὅτε ὁ κατὰ τὸν Ἰησοῦν τροπικῶς νοούμενος ἄνθρωπος οὐκ ἐπεδήμει τῷ βίῳ, καὶ μετὰ τοὺς τῆς περὶ αὐτοῦ ἱστορίας χρόνους καὶ πρότερον. κατὰ τοῦτο δὲ οἴομαι πάντα τὸν ἅπαξ φωτισθέντα καὶ γευσάμενον δωρεᾶς ἐπουρανίου μέτοχόν τε γενηθέντα πνεύματος ἁγίου, καὶ καλον γευσαμενον θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος καὶ παραπεσόντα πάλιν, ἀνακαινίζειν ἑαυτὸν εἰς μετἀνοιαν, ητοι προσταυρουντα η ανασταυροῦντα τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντα, εἴτε πρὸ τῆς ἱστορουμένης σωματικῆς τοῦ σωτῆρος ἡμῶν ἐπιδημίας εἴτε καὶ ὕστερον. ### English translation (Claude) And consider that there is no time when the man understood figuratively in Jesus was not present in life, both after the times of the history about him and before. In this sense I think that everyone who has once been enlightened and has tasted the heavenly gift and become a partaker of the Holy Spirit, and has tasted the good word of God and the powers of the age to come, and has fallen away, cannot again renew himself to repentance, whether crucifying beforehand or crucifying again the Son of God and putting him to open shame, whether before the recorded bodily coming of our Savior or afterward. ### Scripture references - Heb 6:4–6: allusion, high confidence ### Translation notes - The allusion is Heb 6:4–6. - The printed Greek lacks the “impossible” (ἀδύνατον) of Heb 6:4; the translation supplies the sense of Hebrews that the words presuppose. - The printed Greek lacks the “impossible” (ἀδύνατον) of Heb 6:4; the translation supplies the sense of Hebrews that the words presuppose. ### Citation (SBL) Origen, Comm. Jo. 20.89 (Preuschen 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-89). ## Commentary on John 20.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-90 - Source: Preuschen 4:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinning after grace crucifies Christ afresh, and this was true before his coming as well as after. ### Greek text οὐ γὰρ ὁ μὲν νῦν μετὰ τὸν φωτισμὸν καὶ τὰς λοιπὰς εἰς αὐτὸν τοῦ θεοῦ εὐεργεσίας ἁμαρτάνων ἀνασταυροῖ τὸν υἱὸν τοῦ θεοῦ διὰ τῶν ἰδίων ἁμαρτημάτων ἐφʼ ἅ ἐπαλινδρόμησεν, οὐδὲν τῆς κοινότερον λεγομένης σωματικῆς πρὸς τὸ σταυρῶσαι τὸν υἱὸν τοῦ θεοῦ ἐνεργείας ἐπιτελῶν, οὐχὶ δὲ καὶ πρότερον τοῦτο ἐγίνετο καὶ ὁ ἁμαρτάνων μετὰ τὸ ἀκοῦσαι θείων λόγων προεσταύρου τὸν υἱὸν τοῦ θεοῦ. ### English translation (Claude) For it is not that the one who now sins after enlightenment and God's other benefits to him crucifies the Son of God again through the sins to which he has returned, without doing anything of the bodily action, in the more common sense, of crucifying the Son of God, while this did not happen earlier too, and the one who sinned after hearing divine words did not crucify the Son of God beforehand. ### Scripture references - Heb 6:6: allusion, high confidence ### Translation notes - The allusion is Heb 6:6. ### Citation (SBL) Origen, Comm. Jo. 20.90 (Preuschen 4:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-90). ## Commentary on John 20.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-91 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Acts of Paul's saying “I am about to be crucified again” can apply before as well as after Christ's coming. ### Greek text εἴ τῳ δὲ φίλον παραδέξασθαι τὸ ἐν ταῖς Παύλου Πράξεσιν ἀναγεγραμμένον ὡς ὑπὸ τοῦ σωτῆρος εἰρημένον· »Ἄνωθεν μέλλω »σταυροῦσθαι«, οὗτος, ὡς μετὰ τὴν ἐπιδημίαν παραδέχεται τὸ »Ἄνω- »θεν μέλλω σταυροῦσθαι« γινόμενον, οὕτω καὶ πρὸ τῆς ἐπιδημίας, ὅταν τὰ αὐτὰ αἴτια γίνηται τὸ λέγεσθαι ἄν· >ἤδη τί γὰρ οὐχὶ ὡς >ἄνωθεν< μέλλει σταυροῦσθαι, ### English translation (Claude) And if anyone cares to accept what is recorded in the Acts of Paul as spoken by the Savior, “I am about to be crucified again,” this person, just as he accepts that “I am about to be crucified again” happens after the coming, so also before the coming, when the same causes occur, it might be said: for why is he not about to be crucified “again,” ### Extrabiblical texts - Acts Paul (Acts of Paul): quotation, high confidence ### Translation notes - The quotation is from the Acts of Paul (the “Quo vadis” saying); Origen cites it with reserve (“if anyone cares to accept”). The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.91 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-91). ## Commentary on John 20.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-92 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “I have been crucified with Christ” can be said by the saints before Christ as well. ### Greek text καὶ ἐσταύρωτο; ὅρα δὲ εἰ μὴ μόνων τῶν μετὰ τὴν παρουσίαν ἐστὶν ἁγίων φωνὴ τὸ »Χριστῷ συνεσταύρωμαι«, ἀλλὰ καὶ τῶν προτέρων, ἵνα μὴ διαφέρειν λέγωμεν τοὺς μετὰ τὴν παρουσίαν ἁγίους Μωσέως καὶ τῶν πατριαρχῶν. ### English translation (Claude) and had been crucified? But see whether “I have been crucified with Christ” is not the voice of the saints after the coming only, but also of those before, so that we may not say that the saints after the coming are different from Moses and the patriarchs. ### Scripture references - Gal 2:19: quotation, high confidence ### Translation notes - The quotation is Gal 2:19 (2:20 in some editions). ### Citation (SBL) Origen, Comm. Jo. 20.92 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-92). ## Commentary on John 20.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-93 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The patriarchs live because they too were buried and raised with Christ spiritually. ### Greek text καὶ τὸ »Ζῶ οὐκέτι ἐγώ, ζῇ δὲ ἐν »ἐμοὶ Χριστός« λεγέσθω μὴ μόνον ὑπὸ τῶν μετὰ τὴν παρουσίαν ἀλλὰ καὶ ὑπὸ τῶν προτέρων. ἐφίστημι δὲ καὶ τῷ Θεὸς Ἀβραὰμ »καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ· θεὸς δὲ οὐκ ἔστι νεκρῶν ἀλλὰ »ζώντων« εἰρημένῳ ὑπὸ τοῦ σωτῆρος, μήποτε διὰ τοῦτο ζῶντές εἰσιν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ἐπεὶ καὶ αὐτοὶ συνταφέντες τῷ χριστῷ συνανέστησαν αὐτῷ, οὐ πάντως κατὰ τὴν σωματικὴν τοῦ Ἰησοῦ ταφὴν ἢ σωματικὴν ἀνάστασιν αὐτοῦ. ταῦτα πρὸς τὸ »Τοῦτο »Ἀβραὰμ οὐκ ἐποίησε«. ### English translation (Claude) And let “It is no longer I who live, but Christ lives in me” be said not only by those after the coming but also by those before. And I also consider the saying of the Savior, “The God of Abraham and the God of Isaac and the God of Jacob; but he is not the God of the dead but of the living,” whether Abraham, Isaac, and Jacob are living for this reason, that they too were buried with Christ and rose with him, not necessarily in the bodily burial of Jesus or his bodily resurrection. So much for “This Abraham did not do.” ### Scripture references - Gal 2:20: quotation, high confidence - Matt 22:32: quotation, high confidence - Rom 6:4: allusion, high confidence - Col 2:12: allusion, high confidence - John 8:40: quotation, high confidence ### Translation notes - The quotations are Gal 2:20, Matt 22:32, and John 8:40; the allusions are Rom 6:4 and Col 2:12. ### Citation (SBL) Origen, Comm. Jo. 20.93 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-93). ## Commentary on John 20.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-94 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham did not seek to kill the one who told God's truth; Christ's spiritual work was always with the saints. ### Greek text Τί δὲ »τοῦτο« ἢ τὸ ζητεῖν ἀποκτεῖναι ἄνθρωπον ὅς τὴν ἀλήθειαν λελάληκεν ἣν ἤκουσε παρὰ τοῦ θεοῦ; ἀποδίδομεν γὰρ ὡς ἄρα ἡ κατὰ τὸν Ἰησοῦν πνευματικὴ οἰκονομία οὐκ ἔστιν ὅτε τοῖς ἁγίοις οὐκ ἦν. ### English translation (Claude) And what is “this” but seeking to kill a man who has told the truth that he heard from God? For we explain that the spiritual dispensation in Jesus was never absent from the saints. ### Scripture references - John 8:40: allusion, high confidence ### Translation notes - The allusion is John 8:40. ### Citation (SBL) Origen, Comm. Jo. 20.94 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-94). ## Commentary on John 20.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-95 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A mystical reading of Abraham can also be applied throughout. ### Greek text ἐὰν δὲ ἀνάγαγῃς ταῦτα, ὥσπερ ὑπονενοήκαμεν ἐν ἄλλοις, ἑτέρως παρὰ τὸ κοινότερον ἐπὶ μυστικώτερον Ἀβραάμ, ὀμοίως πάντα τὰ κατὰ τὸν τόπον ἐξομαλίσαι πειράσει ζητῶν τὴν ἑκάστου τούτων ἀκολουθίαν. Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. ### English translation (Claude) And if you refer these things, as we have suggested elsewhere, differently from the more common sense to a more mystical Abraham, you will try likewise to smooth out everything in the passage, seeking the sequence of each of these. “You do the works of your father.” ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The closing quotation is John 8:41, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.95 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-95). ## Commentary on John 20.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-96 - Source: Preuschen 4:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken alone, it is unclear whom Jesus means by “your father.” ### Greek text Ὅσον ἐπὶ τῷ ῥητῷ τούτῳ οὐκ ἔστι σαφὲς τίνα θέλει εἰπεῖν πατέρα τῶν πεπιστευκότων αὐτῷ Ἰουδαίων καὶ μηδέπω ἐγνωκότων τὴν ἀλήθειαν· πρὸς αὐτοὺς γὰρ ταῦτα πάντα φησί. ### English translation (Claude) As far as this text goes, it is not clear whom he means as the father of the Jews who had believed in him and had not yet known the truth; for he says all these things to them. ### Scripture references - John 8:31: allusion, high confidence ### Translation notes - The allusion is John 8:31. ### Citation (SBL) Origen, Comm. Jo. 20.96 (Preuschen 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-96). ## Commentary on John 20.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-97 - Source: Preuschen 4:342–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 8:44 shows that the father meant is the devil. ### Greek text καὶ εἰ μὴ ἐπε- φέρετο μετʼ ὀλίγα τὸ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«, κἂν σαφῶς οὐκ ἐγνώκειμεν τὸ βούλημα τοῦ εἰρημένου. ### English translation (Claude) And had there not followed shortly “You are of your father the devil, and you wish to do the desires of your father,” we would not have known clearly the intention of what was said. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.97 (Preuschen 4:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-97). ## Commentary on John 20.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-98 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He could say this even to believers who had not yet remained in his word. ### Greek text οὐ θαυμαστὸν δὲ εἰ τοῖς πεπιστευκόσιν αὐτῷ Ἰουδαίοις, μηδέπω μείνασιν αὐτοῦ ἐν τῷ λόγῳ, ἴνα ἀληθῶς αὐτοῦ γένωνται μαθηταὶ καὶ γνῶσιν τὴν ἀλήθειαν ἐπὶ τῷ ἐλευθερωθῆναι ὑπʼ αὐτῆς, ἔλεγεν τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ »πατρὸς ὑμῶν« καί, ὡς ἐν τοῖς ἑξῆς ἐπιφέρεται, τὸ »Ὑμεῖς ἐκ τοῦ »πατρὸς τοῦ διαβόλου ἐστέ«. ### English translation (Claude) And it is not surprising that to the Jews who had believed in him, not yet having remained in his word so as truly to become his disciples and know the truth in order to be set free by it, he said, “You do the works of your father,” and, as follows later, “You are of your father the devil.” ### Scripture references - John 8:31–32: allusion, high confidence - John 8:41: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - The allusion is John 8:31–32; the quotations are John 8:41 and 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.98 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-98). ## Commentary on John 20.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-99 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 1 John 3 explains why sinners are called children of the devil. ### Greek text κἂν γὰρ ἀπηνὲς εἶναι δοκῇ τὸ τοιοῦτο λεγόμενον περὶ πεπιστευκότων μὲν αὐτῷ καὶ μαθητευθέντων πως, οὐ μὴν ἤδη ἀληθῶς χρηματισάντων μαθητῶν τοῦ Ἰησοῦ, ὅμως κατανοητέον καὶ τὸ έν τῇ καθολικῇ ἐπιστολῇ ὑπὸ Ἰωάννου εἰρημένον περὶ υἱῶν θεοῦ καὶ υἱῶν διαβόλου· »Ὁ ποιῶν, γὰρ φησι, τὴν ἁμαρ- »τίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. ### English translation (Claude) For even if such a thing seems harsh when said of those who had believed in him and had become disciples in a way, but were not yet truly called disciples of Jesus, still we must consider what is said by John in the catholic epistle about sons of God and sons of the devil: “He who commits sin,” he says, “is of the devil, because the devil has sinned from the beginning. ### Scripture references - 1 John 3:8: quotation, high confidence ### Translation notes - The quotation is 1 John 3:8, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.99 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-99). ## Commentary on John 20.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-100 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continuation of 1 John 3. ### Greek text »εἰς τοῦτο ἐνεφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ »διαβόλου. πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι »σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτἀνειν, ὄτι ἐκ τοῦ θεοῦ γεγέννηται. ### English translation (Claude) For this purpose the Son of God was manifested, to destroy the works of the devil. Everyone who is born of God does not commit sin, because his seed remains in him, and he cannot sin, because he is born of God. ### Scripture references - 1 John 3:8–9: quotation, high confidence ### Translation notes - The quotation is 1 John 3:8–9. ### Citation (SBL) Origen, Comm. Jo. 20.100 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-100). ## Commentary on John 20.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-101 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Conclusion of the quotation. ### Greek text έν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ »καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ὢν δἰκαιος οὐκ ἔστιν ἐκ »θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ«. ### English translation (Claude) By this the children of God and the children of the devil are manifest: everyone who is not righteous is not of God, nor is he who does not love his brother.” ### Scripture references - 1 John 3:10: quotation, high confidence ### Translation notes - The quotation is 1 John 3:10. ### Citation (SBL) Origen, Comm. Jo. 20.101 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-101). ## Commentary on John 20.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-102 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All who sin are of the devil. ### Greek text τῶν ῥητῶν τοίνυν τούτων οὕτως ἐχόντων κατανόησον εἰ μὴ σαφῶς εἴρηται ὅτι πᾶς »ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν«. ### English translation (Claude) These texts being so, consider whether it is not clearly said that everyone “who commits sin is of the devil.” ### Scripture references - 1 John 3:8: quotation, high confidence ### Translation notes - The quotation is 1 John 3:8. ### Citation (SBL) Origen, Comm. Jo. 20.102 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-102). ## Commentary on John 20.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-103 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While we sin, we are still the devil's children, even if we are believers. ### Greek text ὅσον ποιοῦμεν ἁμαρτίας, οὐδέπω τὴν ἐκ τοῦ διαβόλου γένεσιν ἀπεδυσάμεθα, κἂν πιστεύειν εἰς τὸν Ἰησοῦν νομιζώμεθα· καὶ τούτῳ ἀκόλουθόν έστιν τὸ λέγεσθαι τοῖς πεπιστευκόσιν Ἰουδαίοις ὑπὸ τοῦ Ἰησοῦ· »Ὑμεῖς »ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν« ἀναφερομένου »τοῦ πατρὸς‘ ἐπὶ τὸν διάβολον διὰ τὸ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ«. ### English translation (Claude) As long as we commit sins, we have not yet put off our birth from the devil, even if we are thought to believe in Jesus; and consistent with this is what Jesus says to the Jews who had believed: “You do the works of your father,” “the father” referring to the devil because of “You are of your father the devil.” ### Scripture references - John 8:41: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - The quotations are John 8:41 and 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.103 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-103). ## Commentary on John 20.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-104 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever is not of the devil does not sin. ### Greek text εἰ δὲ πᾶς »ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν«, πᾶς ὁ μὴ ὢν ἐκ τοῦ διαβόλου οὐ ποιεῖ τὴν ἁμαρτίαν. ### English translation (Claude) And if everyone “who commits sin is of the devil,” everyone who is not of the devil does not commit sin. ### Scripture references - 1 John 3:8: quotation, high confidence ### Translation notes - The quotation is 1 John 3:8. ### Citation (SBL) Origen, Comm. Jo. 20.104 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-104). ## Commentary on John 20.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-105 - Source: Preuschen 4:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Until we let Christ destroy the devil's works in us, we remain the devil's children, known by our fruits. ### Greek text ἀλλὰ καὶ εἴπερ »εἰς »τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἕνα λύσῃ τὰ ἔργα τοῦ δια- »βόλου«, ὅσον οὐδέπω τὰ έν ἡμῖν ἔλυσεν ἔργα τοῦ διαβόλου, τῷ μὴ παρεστακέναι ἡμᾶς ἑαυτοὺς τῷ λύοντι τὰ ἔργα τοῦ διαβόλου, οὐδέπω ἀπεθέμεθα τὸ εἶναι τέκνα τοῦ διαβόλου, ἀπὸ τῶν καρπῶν ἐπιγινωσκόμενοι τίνος ἐσμὲν υἱοί. ### English translation (Claude) But also, if “for this purpose the Son of God was manifested, to destroy the works of the devil,” as long as he has not yet destroyed the works of the devil in us, because we have not presented ourselves to the one who destroys the works of the devil, we have not yet put off being children of the devil, being recognized by our fruits as to whose sons we are. ### Scripture references - 1 John 3:8: quotation, high confidence - Matt 7:16: allusion, high confidence ### Translation notes - The quotation is 1 John 3:8; the allusion is Matt 7:16. ### Citation (SBL) Origen, Comm. Jo. 20.105 (Preuschen 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-105). ## Commentary on John 20.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-106 - Source: Preuschen 4:343–344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is a child of God or of the devil by nature; one can change from the devil's child to God's. ### Greek text καὶ ἐκ τούτων μέντοι γε δῆλόν ἐστιν ὅτι οὐ διὰ κατασκευὴν υἱός τίς ἐστιν διαβόλου, οὐδὲ διὰ τὸ οὕτως δεδημιουργῆσθαι υἱός τις έν ἀνθρώποις λέγεται τοῦ θεοῦ· καὶ δῆλον ὅτι δύναται ὁ ποτὲ υἱὸς τοῦ διαβόλου γενέσθαι υἱὸς τοῦ θεοῦ, ὅπερ σαφὲς καὶ ὁ Ματθαῖος ποιεῖ ἀναγράφων τὸν σωτῆρα οὕτως εἰρηκέναι· »Ἠκούσατε ὅτι ἐρρέθη· Ἀγαπήσεις τὸν πλησίον »σοῦ καὶ μισήσεις τὸν ἐχθρόν σου· ἐγὼ δὲ λέγω ὑμῖν, ἀγαπήσατε »τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· ### English translation (Claude) And from this it is plain that no one is a son of the devil by constitution, nor is anyone among human beings called a son of God because he was created so; and it is plain that one who was once a son of the devil can become a son of God, as Matthew also makes clear, recording that the Savior said: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy’; but I say to you, love your enemies and pray for those who persecute you, ### Scripture references - Matt 5:43–44: quotation, high confidence ### Translation notes - The quotation is Matt 5:43–44, continued in the next section. Origen's point is directed against the Valentinian doctrine of fixed natures. ### Citation (SBL) Origen, Comm. Jo. 20.106 (Preuschen 4:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-106). ## Commentary on John 20.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-107 - Source: Preuschen 4:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One becomes a child of God by loving enemies; every person of mature reason is either God's child or the devil's, depending on whether he sins. ### Greek text »ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς«. προσέχετε γὰρ ὅτι ἐκ τοῦ »ἀγαπᾶτε τοὺς ἐχθροὺς« καὶ »προσεύχεσθε »ὑπὲρ τῶν διωκόντων« ὁ μὴ πρότερον τοῦ ἐν οὐρανοῖς πατρός, ὕστερον αὐτοῦ γίνεται υἱός· ἔτι δὲ διὰ τὸ »Ἐν τούτῳ φανερά »ἐστιν τὰ † ἔργα τοῦ θεοῦ καὶ τὰ † ἔργα τοῦ διαβόλου« προειρημένων περὶ μὲν τοῦ διαβόλου τέκνων ὅτι »Ὁ ποιῶν τὴν ἁμαρτίαν »ἐκ τοῦ διαβόλου ἐστίν«· περὶ δὲ τῶν τοῦ θεοῦ ὅτι Πᾶς ὁ γεγεννη- »μένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ »μένει καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται«, σαφὲς ὅτι πᾶς ἄνθρωπος συμπεπληρωκὼς τὸν λόγον ἤτοι τέκνον τοῦ θεοῦ ἐστιν ἢ τέκνον τοῦ διαβόλου· ἤτοι γὰρ ποιεῖ ἁμαρτίαν ἢ ἁμαρτίαν οὐ ποιεῖ, οὐδενὸς ὄντος μεταξὺ τοῦ ποιεῖν ἁμαρτίαν καὶ τοῦ ἁμαρτίαν μὴ ποιεῖν· καὶ εἰ μὲν ποιεῖ ἁμαρτίαν, ἐκ τοῦ διαβόλου ἐστίν· εἰ δὲ ἁμαρτίαν οὐ ποιεῖ, ἐκ τοῦ θεοῦ γεγέννηται. ### English translation (Claude) so that you may become sons of your Father in heaven.” For note that by “love your enemies” and “pray for those who persecute you” one who was not previously a son of the Father in heaven afterward becomes his son. Further, because of “By this the works of God and the works of the devil are manifest,” said after the statements about the devil's children, “He who commits sin is of the devil,” and about God's, “Everyone who is born of God does not commit sin, because his seed remains in him, and he cannot sin, because he is born of God,” it is clear that every human being who has reached full reason is either a child of God or a child of the devil; for either he commits sin or he does not commit sin, there being nothing between committing sin and not committing sin; and if he commits sin, he is of the devil; but if he does not commit sin, he is born of God. ### Scripture references - Matt 5:44–45: quotation, high confidence - 1 John 3:8–10: quotation, high confidence ### Translation notes - The quotations are Matt 5:45 and 1 John 3:8–10. Daggers in the digital text mark “works” where 1 John has “children.” ### Citation (SBL) Origen, Comm. Jo. 20.107 (Preuschen 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-107). ## Commentary on John 20.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-108 - Source: Preuschen 4:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 1 John also says those who remain in the Son do not sin, and those who sin have not seen him. ### Greek text Ἔχεται δὲ τῆς ἐν τούτοις περὶ τέκνων θεοῦ καὶ τέκνων διαβόλου ἀποφάσεως τὰ ἐν τῇ αὐτῇ ἐπιστολῇ λεγόμενα περὶ τῶν ὄντων έν τῷ υἱῷ τοῦ θεοῦ καὶ τῶν μὴ ἑωρακότων αὐτόν· »Πᾶς, »γάρ φησιν, ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων »οὐχ ἑώρακεν αὐτόν«. ### English translation (Claude) Connected with this pronouncement about the children of God and the children of the devil is what is said in the same epistle about those who are in the Son of God and those who have not seen him: “Everyone,” he says, “who remains in him does not sin; everyone who sins has not seen him.” ### Scripture references - 1 John 3:6: quotation, high confidence ### Translation notes - The quotation is 1 John 3:6. ### Citation (SBL) Origen, Comm. Jo. 20.108 (Preuschen 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-108). ## Commentary on John 20.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-109 - Source: Preuschen 4:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinner does not abide in the Son; one who has seen him does not sin. ### Greek text οὐκοῦν εἰ πᾶς ὁ έν αὐτῷ μένων οὐχ ἁμαρτάνει, ὁ ἁμαρτάνων οὐ μένει ἐν τῷ υἱῷ· καὶ εἰ πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτόν, ὁ ἑωρακὼς αὐτὸν οὐχ ἁμαρτάνει. ### English translation (Claude) Therefore, if everyone who remains in him does not sin, the one who sins does not remain in the Son; and if everyone who sins has not seen him, the one who has seen him does not sin. ### Scripture references - 1 John 3:6: allusion, high confidence ### Translation notes - The allusion is 1 John 3:6. ### Citation (SBL) Origen, Comm. Jo. 20.109 (Preuschen 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-109). ## Commentary on John 20.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-110 - Source: Preuschen 4:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing the Son gives power not to sin. ### Greek text ἅμα δὲ καὶ σημείωσαι, τί νοῶν ὁ Ἰωάννης εἶπεν τὸ »Πᾶς ὁ ἁμαρτάνων οὐχ »ἑώρακεν αὐτόν« δηλῶν διὰ τοῦ »Ἑώρακεν αὐτὸν« ὡς εἶναι τῶν ὁρώντων τὸν υἱὸν τοῦ θεοῦ καὶ ἐκ τοῦ ἑωρακέναι αὐτὸν μεταλαμβανόντων δυνάμεως πρὸς τὸ μηδαμῶς ἁμαρτάνειν. ### English translation (Claude) At the same time note also what John meant in saying “Everyone who sins has not seen him,” indicating by “has seen him” that there are those who see the Son of God and, from having seen him, receive power so as not to sin at all. ### Scripture references - 1 John 3:6: quotation, high confidence ### Translation notes - The quotation is 1 John 3:6. ### Citation (SBL) Origen, Comm. Jo. 20.110 (Preuschen 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-110). ## Commentary on John 20.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-111 - Source: Preuschen 4:344–345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “You do your father's works” fits both sinners and the righteous. ### Greek text ἔτι φήσεις ὅτι τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν‘ ὁτὲ μὲν λέγοιτʼ ἂν πρὸς τοὺς υἱοὺς τοῦ διαβόλου, ὁτὲ δὲ πρὸς τοὺς υἱοὺς τοῦ θεοῦ. οἱ μὲν γὰρ ἁμαρτάνοντες ποιοῦσι τὰ ἔργα τοῦ πατρὸς αὐτῶν διαβόλου, οἱ δὲ κατορθοῦντες ποιοῦσι τὰ ἔργα τοῦ πατρὸς αὐτῶν θεοῦ. ### English translation (Claude) Further, you will say that “You do the works of your father” might be said sometimes to the sons of the devil and sometimes to the sons of God. For those who sin do the works of their father the devil, and those who act rightly do the works of their Father, God. ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The quotation is John 8:41. ### Citation (SBL) Origen, Comm. Jo. 20.111 (Preuschen 4:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-111). ## Commentary on John 20.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-112 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Can one be God's child and the devil's by turns? That is irrational and not what Scripture says. ### Greek text εἰκὸς δὲ ἐκ τούτων τινὰ κινηθήσεσθαι μὴ ἄρα δύνηται ὁ αὐτός, τῷ ποιεῖν ἀγαθὰ καὶ πονηρὰ ἔργα ἀνὰ μέρος, διὰ μὲν τὰ ἀγαθὰ τέκνον εἶναι θεοῦ, διὰ δὲ τὰ ἐναντία τέκνον τοῦ διαβόλου. ἀλλὰ τοῦτο πρὸς τῷ ἀλογώτατον εἶναι οὐ δηλοῦται ἀπὸ τῶν ῥητῶν. ### English translation (Claude) But it is likely that someone will be moved by this to ask whether the same person, by doing good and evil works by turns, can be a child of God because of the good works and a child of the devil because of the opposite. But this, besides being most irrational, is not shown by the texts. ### Citation (SBL) Origen, Comm. Jo. 20.112 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-112). ## Commentary on John 20.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-113 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One born of God does not sin. ### Greek text ἀποφαίνεται γὰρ ὁ Ἰωάννης ὅτι »Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται«. ### English translation (Claude) For John declares, “Everyone who is born of God does not commit sin, because his seed remains in him, and he cannot sin, because he is born of God.” ### Scripture references - 1 John 3:9: quotation, high confidence ### Translation notes - The quotation is 1 John 3:9. ### Citation (SBL) Origen, Comm. Jo. 20.113 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-113). ## Commentary on John 20.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-114 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John does not say those born of the devil never do right, only that sinners are of the devil. ### Greek text πᾶς τοίνυν ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ· οὐ μὴν γέγραπται ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ διαβόλου δικαιοσύνην οὐ ποιεῖ, ἀλλʼ »ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν«. ### English translation (Claude) Everyone, then, who is born of God does not commit sin; but it is not written that everyone born of the devil does not do righteousness, but “he who commits sin is of the devil.” ### Scripture references - 1 John 3:9: quotation, high confidence - 1 John 3:8: quotation, high confidence ### Translation notes - The quotations are 1 John 3:9 and 3:8. ### Citation (SBL) Origen, Comm. Jo. 20.114 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-114). ## Commentary on John 20.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-115 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's statements about God's children and the devil's are carefully not parallel. ### Greek text πάλιν οὐχὶ ὥσπερ εἰρηται· »Ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου »ἐστίν«, οὕτως ἀναγέγραπται· »ὁ ποιῶν τὴν δικαιοσύνην ἐκ τοῦ θεοῦ ἐστιν‘. καὶ πρόσχες ταῖς διαφοραῖς τῶν προτάσεων, τίνα τρόπον μετὰ πάσης ἀκριβείας τῷ Ἰωάννῃ εἴρηνται, ὥστʼ ἂν τινὰ πῶς ἀλήπτως καί, ὡς ἂν εἴποιέν τινες, διαλεκτικῶς ἐξήνεγκεν αὐτάς, μὴ τὰ ὅμοια προενεγκάμενος περὶ τῶν ἐκ τοῦ διαβόλου καὶ τῶν ἐκ τοῦ θεοῦ· ὁμοίως δʼ ἂν ἐξήνεγκεν εἰ πεποιήκει, ὥσπερ τὸ »Ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν«, οὕτως »ὁ ποιῶν τὴν δικαιοσύνην ἐκ τοῦ θεοῦ ἐστιν« ἢ ὥσπερ ἀνέγραψεν ὅτι »Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ« πεποιήκει τὸ »πᾶς ὁ γεγεννημένος ἐκ τοῦ διαβόλου δικαιοσύνην οὐ ποιεῖ«. ### English translation (Claude) Again, as it is said, “He who commits sin is of the devil,” it is not written in the same way, “He who does righteousness is of God.” And pay attention to the differences in the propositions, how they were stated by John with all precision, so that he expressed them in a way hard to fault and, as some might say, dialectically, not putting forward similar statements about those of the devil and those of God. He would have expressed them alike if he had written, as “He who commits sin is of the devil,” so “He who does righteousness is of God”; or if, as he wrote “Everyone who is born of God does not commit sin,” he had written “Everyone who is born of the devil does not do righteousness.” ### Scripture references - 1 John 3:8–9: quotation, high confidence ### Translation notes - The quotations are 1 John 3:8–9, with Origen's hypothetical parallels. ### Citation (SBL) Origen, Comm. Jo. 20.115 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-115). ## Commentary on John 20.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-116 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's word choice, “is” for the devil's and “born” for God's, is deliberate. ### Greek text Μήποτε δὲ καὶ τῷ »Ἐστίν«, εἰρημένῳ ἐπὶ τοῦ ἐκ τοῦ διαβόλου, μὴ χρησάμενος ἐπὶ τῶν ἐκ τοῦ θεοῦ, ἢ τῷ »Γεγεννημένος«, ἀναγεγραμμένῳ ἐπὶ τῶν ἐκ τοῦ θεοῦ, μὴ συγχρησάμενος ἐπὶ τοῦ ἐκ τοῦ διαβόλου, πάνυ σοφώτατα ἐξέδωκεν. ### English translation (Claude) Perhaps, too, in not using “is,” said of the one who is of the devil, for those of God, and in not using “born,” written of those of God, for the one of the devil, he expressed himself most wisely. ### Scripture references - 1 John 3:8–9: allusion, high confidence ### Translation notes - The allusion is 1 John 3:8–9. ### Citation (SBL) Origen, Comm. Jo. 20.116 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-116). ## Commentary on John 20.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-117 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Born of God” honors God's children; “born of the devil” would have been worse than “of the devil.” ### Greek text ἐπῆρεν γὰρ τὸν ἐκ τοῦ θεοῦ, τὸ »Γεγεννημένον« τάξας ἐπʼ αὐτοῦ· ὅπερ εἰ καὶ ἐπὶ τοῦ ἐκ τοῦ διαβόλου εἴρητο, χεῖρον ἄν τι ἐνέφαινεν παρὰ τὸ »Ἐκ τοῦ »διαβόλου ἐστίν«. ### English translation (Claude) For he exalted the one who is of God by applying “born” to him; whereas if this had been said also of the one who is of the devil, it would have shown something worse than “is of the devil.” ### Scripture references - 1 John 3:8–9: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.117 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-117). ## Commentary on John 20.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-118 - Source: Preuschen 4:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being “born of God” is higher than merely being “of God,” as creatures are. ### Greek text ἀλλὰ καὶ εἴπερ, ὡς ἐπὶ τοῦ ἐκ τοῦ διαβόλου ἔταξεν τὸ »Ἐστίν«, πεποιήκει ἐπὶ τοῦ ἐκ τοῦ θεοῦ, ἔλαττον ἂν περὶ τὸν ἐκ τοῦ θεοῦ παρίστη, πολλῷ κρείττονος τυγχάνοντος τοῦ γεγεννῆσθαι ἐκ τοῦ θεοῦ παρὰ τὸ εἶναι ἐκ τοῦ θεοῦ. φήσει δέ τις ὅτι τινὰ τῶν κτισμάτων ἐστὶν μὲν ἐκ τοῦ θεοῦ, οὐ μὴν γεγέννηται ἐκ τοῦ θεοῦ, καὶ πάντως ταῦτα ἐλάττονα ἔχει τάξιν έν τῷ παντὶ τῶν γεγεννῆσθαι λεγομένων ἐκ τοῦ θεοῦ. ### English translation (Claude) And also, if he had used “is” of the one who is of God, as he used it of the one who is of the devil, he would have presented something less about the one who is of God, since being born of God is far better than being of God. Someone will say that some created things are of God but are not born of God, and these certainly have a lower rank in the universe than those said to be born of God. ### Citation (SBL) Origen, Comm. Jo. 20.118 (Preuschen 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-118). ## Commentary on John 20.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-119 - Source: Preuschen 4:345–346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen distinguishes “being of” from “being born of” both God and the devil. ### Greek text καὶ γενόμενός γε κατὰ τὴν διαφορὰν τοῦ τε Ἐστὶν ἐκ τοῦ διαβόλου< καὶ τοῦ ἐκ τοῦ θεοῦ<, ζητήσεις μήποτʼ ἐστίν τις ὁ καὶ γεγεννημένος διαβόλου, ὅστις πάντως καὶ ἔστιν ἐκ τοῦ διαβόλου, οὐ παντὸς τοῦ ὄντος ἐκ τοῦ διαβόλου γεγεννημένου· καὶ πάλιν ἔστιν τις ἐκ τοῦ θεοῦ οὐ πάντως καὶ γεγεννημένος ἐκ τοῦ θεοῦ, οὐκέτι δὴ παντὸς τοῦ ὄντος ἐκ τοῦ θεοῦ γεγεννημένου ἐκ τοῦ θεοῦ. ### English translation (Claude) And, dwelling on the difference between “is of the devil” and “of God,” you will ask whether there is someone who is also born of the devil, who certainly also is of the devil, though not everyone who is of the devil is born of him; and again there is someone who is of God but not necessarily born of God, since not everyone who is of God is born of God. ### Citation (SBL) Origen, Comm. Jo. 20.119 (Preuschen 4:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-119). ## Commentary on John 20.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-120 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One born of God cannot sin because God's seed remains in him. ### Greek text χαρακτηρίζεται μέντοι ὁ γεγεννημένος ἐκ τοῦ θεοῦ τῷ ἁμαρτίαν μὴ ποιεῖν, διὰ τὸ σπέρμα τοῦ θεοῦ ἐν αὐτῷ μένειν, καὶ ἀπὸ τῆς ἐκείνου δυνάμεως ἐνυπαρχούσης αὐτῷ ἐγγινομένου τοῦ μηκέτι δύνασθαι ἁμαρτάνειν. ### English translation (Claude) The one born of God, however, is characterized by not committing sin, because God's seed remains in him, and from its power dwelling in him comes his being no longer able to sin. ### Scripture references - 1 John 3:9: allusion, high confidence ### Translation notes - The allusion is 1 John 3:9. ### Citation (SBL) Origen, Comm. Jo. 20.120 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-120). ## Commentary on John 20.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-121 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 1 John 5:18: the one born of God keeps himself from the evil one. ### Greek text καὶ ἐν τοῖς τελευταίοις δὲ λέγεται τῆς ἐπιστολῆς· »Ὅτι πᾶς ὁ γε- »γεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλὰ ὁ γεγεννημένος ἐκ »τοῦ θεοῦ τηρεῖ ἑαυτὸν καὶ ὁ πονηρὸς οὐχ ### English translation (Claude) And at the end of the epistle it is said: “That everyone who is born of God does not sin, but he who is born of God keeps himself, and the evil one does not ### Scripture references - 1 John 5:18: quotation, high confidence ### Translation notes - The quotation is 1 John 5:18, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.121 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-121). ## Commentary on John 20.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-122 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever does not keep himself from the evil one is not born of God. ### Greek text ἅπτεται αὐτοῦ« εἰ δὲ ὁ γεννηθεὶς »ἐκ τοῦ θεοῦ τηρεῖ ἑαυτὸν καὶ ὁ πονηρὸς οὐχ ἅπτεται »αὐτοῦ«, ὁ μὴ τηρῶν ἑαυτόν, ἵνʼ ὁ πονηρὸς αὐτοῦ μὴ ἅπτηται, οὐ γεγέννηται ἐκ τοῦ θεοῦ, καὶ πᾶς οὗ ἅπτεται ὁ πονηρός, οὑτος οὐ γεγέννηται ἐκ τοῦ θεοῦ· ἅπτεται δὲ ὁ πονηρὸς τῶν μὴ τηρούντων ἑαυτούς. ### English translation (Claude) touch him.” And if the one born “of God keeps himself, and the evil one does not touch him,” the one who does not keep himself, so that the evil one may not touch him, is not born of God; and everyone whom the evil one touches is not born of God; and the evil one touches those who do not keep themselves. ### Scripture references - 1 John 5:18: quotation, high confidence ### Translation notes - The quotation is 1 John 5:18. ### Citation (SBL) Origen, Comm. Jo. 20.122 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-122). ## Commentary on John 20.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-123 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen links “you do your father's works” to God's first command to Abraham. ### Greek text ἐπεὶ δὲ τοῖς περὶ τοῦ Ἀβραὰμ οὐδενὸς γενομένου μεταξὺ διαλείμματος ἐπιφέρεται τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς »ὑμῶν«, ζητοῦμεν μήποτε διὰ τὴν τῷ Ἀβραὰμ πρώτην δεδομένην ἐντολὴν τοῦτο ἀναγέγραπται. ### English translation (Claude) And since “You do the works of your father” follows the words about Abraham with no interval between, we ask whether this was written because of the first command given to Abraham. ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The quotation is John 8:41. ### Citation (SBL) Origen, Comm. Jo. 20.123 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-123). ## Commentary on John 20.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-124 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's first word to Abraham was to leave his father's house. ### Greek text ὁ πρῶτος δὲ χρηματισμὸς πρὸς αὐτὸν οὕτως ἔχει· »Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ »ἐκ τοῦ οἴκου τοῦ πατρός σου. καὶ ἄπελθε εἰς τὴν γῆν ἥν σοι »δείξω«. ### English translation (Claude) The first oracle to him runs thus: “Go out from your land and from your kindred and from your father's house, and go to the land that I will show you.” ### Scripture references - Gen 12:1: quotation, high confidence ### Translation notes - The quotation is Gen 12:1. ### Citation (SBL) Origen, Comm. Jo. 20.124 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-124). ## Commentary on John 20.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-125 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham left his father's house; his claimed children had not. ### Greek text ἐξῆλθεν οὖν Ἀβραὰμ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπερ οὐ πεποιήκασιν οἱ ἐλεγχόμενοι ἐπὶ τῷ μὴ ὑγιῶς εἰρηκέναι· ### English translation (Claude) Abraham, then, went out of his father's house, which those did not do who are refuted for having said unsoundly, ### Scripture references - Gen 12:4: allusion, high confidence ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.125 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-125). ## Commentary on John 20.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-126 - Source: Preuschen 4:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not having left their “father's house,” they still belong to their wicked father. ### Greek text »Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν«. εἰ γὰρ τὰ τέκνα τοῦ Ἀβραὰμ ποιεῖ τὰ ἔργα τοῦ Ἀβραάμ, πρῶτον δὲ τῶν ἔργων ἐστὶν τὸ ἐξελθεῖν ἐκ τῆς γῆς ἑαυτοῦ καὶ ἐκ τῆς συγγενείας ἑαυτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς ἑαυτοῦ καὶ ἀπελθεῖν εἰς τὴν γῆν ἥν δείκνυσιν αὐτῷ ὁ θεός, καὶ διὰ τοῦτο οὑτοι, πρὸς οὓς ὁ λόγος, ἐλέγχονται ὡς οὐκ ὄντες τέκνα τοῦ Ἀβραάμ, δῆλον ὅτι οὐκ ἐξεληλυθότες ἐκ τοῦ οἴκου τοῦ πατρὸς ἑαυτῶν ὀνειδίζονται ὡς ἔτι τοῦ πονηροῦ πατρὸς ὄντες καὶ ἔτι ποιοῦντες τὰ ἐκείνου τοῦ πατρὸς ἔργα. ### English translation (Claude) “Our father is Abraham.” For if the children of Abraham do the works of Abraham, and the first of the works is to go out from one's land and kindred and father's house and go to the land God shows him, and for this reason those addressed are refuted as not being children of Abraham, it is plain that, not having gone out of their father's house, they are reproached as still belonging to their wicked father and still doing that father's works. ### Scripture references - John 8:39: quotation, high confidence - Gen 12:1: allusion, high confidence ### Translation notes - The quotations are John 8:39 and Gen 12:1. ### Citation (SBL) Origen, Comm. Jo. 20.126 (Preuschen 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-126). ## Commentary on John 20.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-127 - Source: Preuschen 4:346–347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This refutes the idea that some are the devil's sons by nature. ### Greek text τούτων ἡμῖν εἰς τὸ ῥητὸν εἰρημένων σαφῶς οἶμαι ἐλέγχεσθαι τοὺς νομίζοντας ἐντεῦθεν παρίστασθαι ὅτι εἰσίν τινες ἐκ κατασκευῆς υἱοὶ τοῦ διαβόλου. Εἶπον αὐτῷ· Ἡμεῖς ἐκ Πορνείας οὐ γεγεννήμεθα· ἕνα Πατέρα ἔχομεν, τὸν θεόν. ### English translation (Claude) With these things said on the text, I think those are clearly refuted who think it is shown from here that some are sons of the devil by constitution. “They said to him, ‘We were not born of fornication; we have one Father, God.’” ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The closing quotation is John 8:41, the lemma of the next section. Origen's target is the Valentinian doctrine of fixed natures. ### Citation (SBL) Origen, Comm. Jo. 20.127 (Preuschen 4:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-127). ## Commentary on John 20.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-128 - Source: Preuschen 4:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their retort may be a veiled slur that Jesus was born of fornication, since they rejected the virgin birth. ### Greek text Ζητῶ μήποτε ἐλεγχθέντες ὡς οὐ τέκνα τοῦ Ἀβραὰμ πικρότερον ἀποκρίνονται οἱ λεγόμενοι πεπιστευκέναι αὐτῷ Ἰουδαῖοι, παρακεκαλυμμένως αἰνισσόμενοι ἐκ πορνείας γεγεννῆσθαι τὸν σωτῆρα, ὡς εἰκὸς τοῦτο ὑπονοοῦντες τῷ μὴ παραδέχεσθαι τὴν διαβόητον καὶ τεθρυλλημένην αὐτοῦ γένεσιν ἐκ τῆς παρθένου. ### English translation (Claude) I ask whether, having been refuted as not children of Abraham, the Jews said to have believed in him answer more bitterly, hinting in a veiled way that the Savior was born of fornication, since, it is likely, they suspected this because they did not accept his famous and much-reported birth from the virgin. ### Scripture references - Matt 1:18–25: allusion, medium confidence ### Translation notes - The allusion is Matt 1:18–25. πορνεία is rendered “fornication” here, as the context concerns illegitimate birth. ### Citation (SBL) Origen, Comm. Jo. 20.128 (Preuschen 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-128). ## Commentary on John 20.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-129 - Source: Preuschen 4:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Read simply, their words make no sense in context. ### Greek text καὶ γὰρ πάνυ μοι φαίνεται ἄλογον ταῦτα αὐτοὺς ἀπορρῖψαι τὰ ῥήματα πρὸς ἔπος· οὔτε γὰρ πρὸς τὰ πρότερα οὔτε ἀκολούθως τοῖς ἑξῆς εἰρῆσθαι δύναται, εἰ ἁπλούστερον νοηθείη τὸ »Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα« τὸ εἰρημένον ὑπʼ αὐτῶν. ### English translation (Claude) For it seems quite irrational to me that they would throw out these words just like that; for if “We were not born of fornication,” what they said, is understood more simply, it can be said neither in response to what went before nor in keeping with what follows. ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The quotation is John 8:41. ### Citation (SBL) Origen, Comm. Jo. 20.129 (Preuschen 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-129). ## Commentary on John 20.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-130 - Source: Preuschen 4:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They meant: we have God as Father more truly than you, who claim a virgin birth but were born of fornication. ### Greek text ἀλλὰ καὶ ἐπεὶ πατέρα ἴδιον ἔλεγεν τὸν θεὸν ὁ σωτήρ, οὐδένα ἄνθρωπον πατέρα εἶναι ἑαυτοῦ ὁμολογῶν, διὰ τὸ »Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα« εἰκὸς αὐτοὺς ἐπιφέρειν πάλιν προσκρούοντας τὸ »Ἕνα πατέρα ἔχομεν, τὸν θεόν«· ὡσεὶ ἔλεγον· ἡμεῖς μᾶλλον ἕνα πατέρα ἔχομεν τὸν θεόν, ἤπερ σύ, ὁ φάσκων μὲν ἐκ παρθένου γεγεννῆσθαι, ἐκ πορνείας δὲ γεγεννημένος, καὶ διὰ τὸ αὐχεῖν τὸ ἐκ παρθένου γεγεννῆσθαι λέγων ἕνα πατέρα ἔχειν μόνον τὸν θεόν, τῶν ὁμολογούντων τὸν πατέρα θεὸν οὐκ ἀρνουμένων καὶ ἄνθρωπον πατέρα. ### English translation (Claude) But also, since the Savior called God his own Father, acknowledging no human being as his father, it is likely that because of “We were not born of fornication” they added, again taking offense, “We have one Father, God”; as if they were saying: we, rather than you, have one Father, God; you who claim to have been born of a virgin, but were born of fornication, and because you boast of being born of a virgin say that you have only one Father, God; whereas those who confess God as Father do not deny a human father too. ### Scripture references - John 8:41: quotation, high confidence ### Translation notes - The quotation is John 8:41. The word “God” is lost in the digital text and supplied. ### Citation (SBL) Origen, Comm. Jo. 20.130 (Preuschen 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-130). ## Commentary on John 20.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-131 - Source: Preuschen 4:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers who did not remain in his word could have said this bitterly. ### Greek text ἀλλʼ ἐρεῖ τις ὅτι ταῦτα οὕτω νοούμενα οὐ δύναται εἶναι ῥήματα τῶν πεπιστευκότων αὐτῷ Ἰουδαίων. καὶ πρὸς τοῦτο δὲ λεκτέον ὅτι εἰρημένου ἐν τῇ ἀρχῇ τοῦ πρὸς αὐτοὺς λόγου τοῦ· »Ἐὰν ὑμεῖς μείνητε έν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μου ἐστὲ καὶ γνώσεσθε τὴν ἀλήθειαν«, ὡς καὶ δυναμένων αὐτῶν μένειν έν τῷ Ἰησοῦ λόγῳ καὶ μὴ μένειν, οὐκ ἀδύνατον ἦν τινὰς ἐκ τῶν ἐλεγχθέντων μὴ μεμενηκέναι αὐτοῦ έν τῷ λόγω̣, καὶ μὴ μείναντας πικρότερον καὶ προσκρουστικῶς εἰρηκέναι τὸ »Ἡμεῖς ἐκ πορνείας οὐ »γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν«· ### English translation (Claude) But someone will say that, understood this way, these cannot be the words of the Jews who had believed in him. To this we must say that, since at the beginning of his speech to them it was said, “If you remain in my word, you are truly my disciples, and you will know the truth,” as though they could remain in Jesus' word or not remain, it was not impossible that some of those refuted had not remained in his word, and, not having remained, said more bitterly and offensively, “We were not born of fornication; we have one Father, God.” ### Scripture references - John 8:31–32: quotation, high confidence - John 8:41: quotation, high confidence ### Translation notes - The quotations are John 8:31–32 and 8:41. ### Citation (SBL) Origen, Comm. Jo. 20.131 (Preuschen 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-131). ## Commentary on John 20.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-132 - Source: Preuschen 4:347–348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rebuffed about Abraham, they claimed a greater father, God. ### Greek text δοκεῖ δέ μοι ὅτι καὶ φιλονεικότερον ἀπεκρίναντο· εἰπόντες γὰρ πρότερον τὸ »Σπέρμα »Ἀβραάμ ἐσμεν‘, καὶ οἷον τοῦτο τρανότερον ὁμολογήσαντες διὰ τοῦ »Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν«, ἀκούσαντες πρὸς τοῦτο τὸ »Εἰ »τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«, μείζονα Ἀβραὰμ ὁμολογοῦσιν ἑαυτῶν εἶναι τὸν πατέρα λέγοντες· »Ἕνα πα- »τέρα ἔχομεν τὸν θεόν«· ### English translation (Claude) And it seems to me that they also answered rather contentiously; for having first said, “We are Abraham's seed,” and having confessed this, as it were, more plainly through “Our father is Abraham,” and having heard in reply, “If you are children of Abraham, do the works of Abraham,” they confess one greater than Abraham to be their father, saying, “We have one Father, God.” ### Scripture references - John 8:33: quotation, high confidence - John 8:39: quotation, high confidence - John 8:41: quotation, high confidence ### Translation notes - The quotations are John 8:33, 8:39, and 8:41. ### Citation (SBL) Origen, Comm. Jo. 20.132 (Preuschen 4:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-132). ## Commentary on John 20.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-133 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All not born of God may be said to be born of fornication. ### Greek text τάχα δὲ διὰ τὸ τῶν ἀνθρώπων τινὰς μὲν εἶναι ἐκ τοῦ διαβόλου, ἑτέρους δὲ γεγεννῆσθαι ἐκ τοῦ θεοῦ, πάντας ἂν ὑγιῶς λέγοιμεν τοὺς μὴ γεγεννημένους ἐκ τοῦ θεοῦ ἐκ πορνείας γεγεννῆσθαι. ### English translation (Claude) But perhaps, since some human beings are of the devil and others are born of God, we would rightly say that all who are not born of God are born of fornication. ### Scripture references - 1 John 3:9–10: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 20.133 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-56/#p-20-133). ## Commentary on John 20.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-134 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil's children are born of the “harlot,” matter; God's children are joined to the Word and Wisdom as one spirit. ### Greek text οὐ γὰρ ἐκ νύμφης, ἀλλʼ ἐκ πόρνης, τῆς ὕλης, οὓς γεννᾷ ὁ διάβολος ἢ ποιεῖ τοὺς ἐξ αὐτοῦ, οἵτινες καὶ τοῖς σωματικοῖς προσπεπονθότες καὶ προσηλωμένοι κολλῶνται τῇ πόρνῃ ὕλῃ, γινόμενοι πρὸς αὐτὴν ἓν σῶμα, τῶν ἐκ τοῦ θεοῦ γεγεννημένων ἀφισταμένων τῆς πόρνης ὕλης, καὶ κολλωμένων τῷ κυρίῳ καὶ ἑνουμένων τῷ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγῳ, καὶ τῇ σοφίᾳ αὐτοῦ, ἥν »ἔκτισεν ἀρχὴν »ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἕνα γένωνται πρὸς αὐτὴν ἓν πνεῦμα· Ο μὲν γὰρ »κολλώμενος τῇ πόρνῃ ὲν σῶμά ἐστιν· ὁ δὲ κολλώμενος »τῷ κυρίῳ ἕν πνεῦμά ἐστιν«. Εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἄν ἐμέ· ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω. ### English translation (Claude) For it is not of a bride but of a harlot, matter, that the devil begets those whom he begets, or makes those who are of him; who, attached and nailed to bodily things, are joined to the harlot, matter, becoming one body with her; while those born of God stand apart from the harlot, matter, and are joined to the Lord and united with the Word who was in the beginning with God, and with his Wisdom, whom he “created as the beginning of his ways for his works,” so that they may become one spirit with her. For “he who is joined to a harlot is one body with her; but he who is joined to the Lord is one spirit.” “Jesus said to them, ‘If God were your Father, you would love me; for I came forth from God and have come.’” ### Scripture references - Prov 8:22: quotation, high confidence - 1 Cor 6:16–17: quotation, high confidence - John 1:1: allusion, high confidence - John 8:42: quotation, high confidence ### Translation notes - The quotations are Prov 8:22 and 1 Cor 6:16–17; the closing quotation is John 8:42, the lemma of the next section. πόρνη is rendered “harlot.” ### Citation (SBL) Origen, Comm. Jo. 20.134 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-134). ## Commentary on John 20.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-135 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Valentinians read this saying as proof of fixed natures; Origen answers them. ### Greek text Ἐπείπερ οἱ τὰς φύσεις εἰσάγοντες χρῶνται τῷ ῥήματι τούτῳ, διηγούμενοι αὐτό, ὅτι ὡς οἰκεῖον ἂν ὑμῶν καὶ ἀδελφὸν ἐπέγνωτέ με, ἀλλὰ καὶ ὡς ἴδιον ἠγαπήσατε ἂν ἐμέ, εἰ ὁ θεὸς πατὴρ ὑμῶν ἠν, ἐπαπορητέον οὕτως πρὸς αὐτούς· ### English translation (Claude) Since those who introduce the natures use this saying, explaining it thus: “you would have recognized me as your own kin and brother, and loved me as your own, if God were your Father,” we must raise this difficulty against them: ### Scripture references - John 8:42: quotation, high confidence ### Translation notes - The quotation is John 8:42; the paraphrase is the Valentinian reading. ### Citation (SBL) Origen, Comm. Jo. 20.135 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-135). ## Commentary on John 20.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-136 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul once hated Jesus when he persecuted the church. ### Greek text ἦν ὅτε Παῦλος ἐμίσει τὸν Ἰησοῦν, ἐμίσει δὲ αὐτὸν ὅτε ἐπόρθει καὶ ἐδίωκε τὴν ἐκκλησίαν τοῦ θεοῦ, καὶ ἀληθεύων γε ἔλεγεν αὐτῷ ὁ πρῶτος χρηματισμός· ### English translation (Claude) there was a time when Paul hated Jesus; and he hated him when he was ravaging and persecuting the church of God; and the first oracle to him spoke truly when it said, ### Scripture references - Gal 1:13: allusion, high confidence ### Translation notes - The allusion is Gal 1:13; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.136 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-136). ## Commentary on John 20.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-137 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Paul once did not love Jesus, God was not then his Father. ### Greek text »Σαούλ, τί με διώκεις;« εἰ μὲν οὖν ἀληθὲς τὸ »Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἄν ἐμέ«, δῆλον ὅτι καὶ τὸ τούτῳ ἀντίστρεφον ἐστὶν ὑγιές· »εἰ μὴ ἠγαπᾶτέ με, οὐχὶ ὁ θεὸς πατὴρ ὑμῶν »ἦν«. οὐκοῦν τῶν μὴ ἀγαπώντων τὸν Ἰησοῦν οὐκ ἔστιν ὁ θεὸς πατήρ· Παῦλος δὲ ἦν ὅτε οὐκ ἠγάπα τὸν Ἰησοῦν, ἦν ἄρα καιρὸς ὅτε ὁ θεὸς Παύλου πατὴρ οὐκ ἦν. ### English translation (Claude) “Saul, why do you persecute me?” If, then, “If God were your Father, you would love me” is true, it is clear that its converse is also sound: “If you did not love me, God was not your Father.” Therefore God is not the Father of those who do not love Jesus. But there was a time when Paul did not love Jesus; there was, then, a time when God was not Paul's Father. ### Scripture references - Acts 9:4: quotation, high confidence - John 8:42: quotation, high confidence ### Translation notes - The quotations are Acts 9:4 and John 8:42. ### Citation (SBL) Origen, Comm. Jo. 20.137 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-137). ## Commentary on John 20.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-138 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul became God's son later; he was not so by nature. ### Greek text οὐ φύσει ἄρα Παῦλος θεοῦ υἱὸς ἦν, ἀλλʼ ὕστερον γέγονεν θεοῦ υἱός, ὅτε καὶ ὑγιῶς ἂν προσελάβομεν τὸ ἀκόλουθον τῷ ἡγουμένῳ τοῦ συνημμένου λέγοντος ὅτι ἀλλὰ μὴν θεός, ὦ Παῦλε, πατήρ σού ἐστιν, ἀγαπᾷς ἄρα τὸν. ### English translation (Claude) Paul, then, was not a son of God by nature, but afterward became a son of God, when we might soundly add the consequent to the antecedent of the conditional, saying, “But God, Paul, is your Father; so you love Jesus.” ### Translation notes - Origen uses Stoic logical terms (conditional, antecedent, consequent). The name “Jesus” is lost at the end in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.138 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-138). ## Commentary on John 20.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-139 - Source: Preuschen 4:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before his conversion one could conclude that God was not Paul's Father. ### Greek text ἀλλὰ πρὸ τῶν χρόνων τῆς πίστεως Παύλου ἀληθοῦς ὄντος τοῦ »Εἰ ὁ θεὸς »πατὴρ ὑμῶν ἦν. ἠγαπᾶτε ἂν ἐμέ« ὑγιῶς ἦν προσλαβεῖν οἱονεὶ λέγοντα τὸν Ἰησοῦν· >ἀλλὰ μὴν ἐμὲ οὐκ ἀγαπᾷς, οὐκ ἄρα ὁ σού ἐστιν, ὠ. ### English translation (Claude) But before the time of Paul's faith, since “If God were your Father, you would love me” was true, it was sound to add, as though Jesus were saying, “But you do not love me; so God is not your Father, Paul.” ### Scripture references - John 8:42: quotation, high confidence ### Translation notes - The quotation is John 8:42. The end of the section is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.139 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-139). ## Commentary on John 20.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-140 - Source: Preuschen 4:348–349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God becomes one's Father when one keeps the commandments and is reborn. ### Greek text πότε δὲ ὁ θεὸς πατὴρ γίνεταί τινος ἢ ὅταν τηρήσῃ τις τὰς ἐντολὰς διʼ ἅς οὐ πρότερον ὤν τις υἱὸς τοῦ ἐν τοῖς οὐρανοῖς πατρὸς γίνεται αὐτοῦ υἱός, ὅτε καὶ ὁ πατὴρ εἰς ἀναγέννησιν ἄγων τοῦτον, ὃς υἱὸς αὐτοῦ γίνεται, χρηματίζει τοιούτου πατηρ. ### English translation (Claude) And when does God become someone's Father, except when someone keeps the commandments through which one who was not previously a son of the Father in heaven becomes his son, when the Father too, bringing to rebirth the one who becomes his son, is called the father of such a one? ### Scripture references - Matt 5:45: allusion, high confidence - Titus 3:5: allusion, medium confidence ### Translation notes - The allusions are Matt 5:45 and Titus 3:5. ### Citation (SBL) Origen, Comm. Jo. 20.140 (Preuschen 4:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-140). ## Commentary on John 20.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-141 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew 5 supports this. ### Greek text ἔστιν δὲ προσαχθῆναι εἰς ταῦτα ἀπὸ τῶν οὕτως ἐν τῷ κατὰ Ματ- θαῖον εὐαγγελίῳ γεγραμμένων· »Ἠκούσατε ὅτι ἐρρέθη· Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. ### English translation (Claude) One can be led to this from what is written in the Gospel according to Matthew thus: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ ### Scripture references - Matt 5:43: quotation, high confidence ### Translation notes - The quotation is Matt 5:43, continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.141 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-141). ## Commentary on John 20.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-142 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Loving enemies makes one a son of the Father. ### Greek text ἐγὼ δὲ λέγω ὑμῖν· »Ἀγαπήσατε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόν- »των ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς«. ### English translation (Claude) But I say to you, love your enemies and pray for those who persecute you, so that you may become sons of your Father in heaven.” ### Scripture references - Matt 5:44–45: quotation, high confidence ### Translation notes - The quotation is Matt 5:44–45. ### Citation (SBL) Origen, Comm. Jo. 20.142 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-142). ## Commentary on John 20.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-143 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “That you may become sons” shows sonship is acquired. ### Greek text πρόσχες γὰρ τῷ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐ- »ρανοῖς« ἐμφαίνοντι ὅτι οὐ πρότερόν τις ὢν υἱὸς τοῦ ἐν οὐρανοῖς πατρὸς γίνεται αὐτοῦ υἱός. ### English translation (Claude) For pay attention to “so that you may become sons of your Father in heaven,” which shows that one who was not previously a son of the Father in heaven becomes his son. ### Scripture references - Matt 5:45: quotation, high confidence ### Translation notes - The quotation is Matt 5:45. ### Citation (SBL) Origen, Comm. Jo. 20.143 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-143). ## Commentary on John 20.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-144 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether “your” in Matt 5:45 is original or a copyist's error, since becoming the son of one's own father seems contradictory. ### Greek text ἐπιμελῶς δὲ τηρήσας καὶ περὶ τοῦ προσκειμένου τῷ »Τοῦ πατρός«, ὅπερ ἐστίν, »Ὑμῶν« γέγραπται γάρ· »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν‘), ζητήσεις πότερον ἁπλούστερον εἴρηται, ἢ τῶν ἀντιγράφων ἡμαρτημένων πρόσκειται τὸ »Ὑμῶν« (οὐδὲν γὰρ ὂν ἐζητήσαμεν, εἰ ἐγέγραπτο· »ὅπως »υἱοὶ τοῦ πατρὸς τοῦ ἐν οὐρανοῖς«), καὶ μάλιστα ἐπεὶ δοκεῖ μάχην περιέχειν τὸ γίνεσθαι υἱόν τινα, οὐχ ἁπλῶς τοῦ έν οὐρανοῖς πατρός, ἀλλὰ τοῦ ἰδίου πατρός. ### English translation (Claude) And having observed carefully also what is added to “of the Father,” that is, “your” (for it is written, “so that you may become sons of your Father”), you will ask whether it is said rather simply, or whether “your” has been added through errors in the copies (for we would have asked nothing if it had been written, “so that you may become sons of the Father in heaven”), especially since it seems contradictory for someone to become a son not simply of the Father in heaven but of his own father. ### Scripture references - Matt 5:45: quotation, high confidence ### Translation notes - The quotation is Matt 5:45. Origen raises a textual question about the manuscripts. ### Citation (SBL) Origen, Comm. Jo. 20.144 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-144). ## Commentary on John 20.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-145 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The logical difficulty stated. ### Greek text εἰ μὲν γὰρ αὐτοῦ πατήρ ἐστιν, οὐχ ὕστερον γίνεται αὐτοῦ υἱός· εἰ δὲ γίνεται αὐτοῦ υἱός, οὐκ ἠν αὐτοῦ πατήρ. ### English translation (Claude) For if he is his father, he does not later become his son; but if he becomes his son, he was not his father. ### Citation (SBL) Origen, Comm. Jo. 20.145 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-145). ## Commentary on John 20.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-146 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only exceptional right actions may make one a son rather than a servant of God. ### Greek text ἅμα δὲ ἐπιστήσεις διὰ τὸ τινὰς μὲν τῶν πεπιστευκέναι νομιζομένων λέγεσθαι δούλους τοῦ θεοῦ, ἑτέρους δὲ χρηματίζειν αὐτοῦ υἱούς. μήποτε οὐχ ἡ τυχοῦσα ἐντολή, ἀλλά τινα κατʼ ἐξαίρετον κατορθούμενα ποιοῦσιν γενέσθαι υἱὸν θεοῦ τὸν κατορθώσαντα. ### English translation (Claude) At the same time you will note, since some of those thought to have believed are called servants of God and others are called his sons, whether it is not any commandment whatever, but certain things done rightly in an exceptional way, that make the one who does them a son of God. ### Scripture references - Gal 4:7: allusion, medium confidence ### Translation notes - The allusion is Gal 4:7. ### Citation (SBL) Origen, Comm. Jo. 20.146 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-146). ## Commentary on John 20.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-147 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sonship is linked specifically to loving enemies. ### Greek text πολλῶν γοῦν ἐν τῷ κατὰ Ματθαῖον εἰρημένων παρατήρει ὅτι τὸ »Ὅπως υἱοὶ »τοῦ πατρὸς ὑμῶν τοῦ έν οὐρανοῖς«, ἐπιφέρεται τώ »Ἐγὼ δὲ »λέγω ὑμῖν· Ἀγαπήσατε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς«. ### English translation (Claude) At any rate, of the many things said in the Gospel according to Matthew, observe that “so that you may become sons of your Father in heaven” follows “But I say to you, love your enemies and pray for those who persecute you.” ### Scripture references - Matt 5:44–45: quotation, high confidence ### Translation notes - The quotations are Matt 5:44–45. ### Citation (SBL) Origen, Comm. Jo. 20.147 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-147). ## Commentary on John 20.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-148 - Source: Preuschen 4:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Loving enemies imitates God, who loves and spares all he has made. ### Greek text καὶ γὰρ ἐμφαίνεται ἡ πρὸς θεὸν ὁμοιότης καὶ μίμησις αὐτοῦ ἀγαπῶντος τὰ ὅντα πάντα καὶ μηδὲν βδελυσσομένου ὧν ἐποίησεν καὶ φειδομένου πάντων (ἐπείπερ αὐτοῦ τοῦ δεσπότου ἐστὶν τὰ πάντα) ἐν τῷ ἀγαπῶντι τοὺς ἐχθροὺς ἐαυτοῦ καὶ προσευχομένῳ ὑπὲρ τῶν διωκόντων αὐτόν. ### English translation (Claude) For in one who loves his enemies and prays for those who persecute him there is shown likeness to God and imitation of him, who loves all things that exist and abhors nothing of what he made, and spares all things (since all things belong to the Master himself). ### Extrabiblical texts - Wis 11:24-26 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The allusion is Wis 11:24–26. ### Citation (SBL) Origen, Comm. Jo. 20.148 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-148). ## Commentary on John 20.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-149 - Source: Preuschen 4:349–350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying about sonship would not fit after the teaching on adultery. ### Greek text πῶς δʼ ἂν ἁρμοστὸν ἠν ἐπιφερόμενον τὸ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐ- »ρανοῖς« τῷ »Ἐρρέθη· Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ »βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι ἤδη ἐμοίχευσεν αὐτὴν έν τῇ »καρδίᾳ αὐτοῦ«, καὶ τοῖς περὶ τῆς ἀπωλείας ἑνὸς τῶν μελῶν ὑπὲρ τοῦ μὴ ὅλον εἰς γέενναν ἀπελθεῖν τὸ σῶμα; ### English translation (Claude) How would “so that you may become sons of your Father in heaven” have fitted if it had followed “It was said, ‘You shall not commit adultery’; but I say to you that everyone who looks at a woman to desire her has already committed adultery with her in his heart,” and the words about losing one of the members so that the whole body may not go into Gehenna? ### Scripture references - Matt 5:27–28: quotation, high confidence - Matt 5:29–30: allusion, high confidence ### Translation notes - The quotations are Matt 5:27–28; the allusion is Matt 5:29–30. ### Citation (SBL) Origen, Comm. Jo. 20.149 (Preuschen 4:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-149). ## Commentary on John 20.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-150 - Source: Preuschen 4:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nor would it fit after the teaching on oaths. ### Greek text ἀλλὰ καὶ εἰ * * ἐπεφέρετο τῷ »Ἐρρέθη τοῖς ἀρχαίοις· Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ »κυρίῳ τοὺς ὅρκους σου· ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως.· τὸ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς‘ πολλὴν ἂν αὐτόθεν ἐνεποίησεν προσκοπήν. ### English translation (Claude) But also, if … it had followed “It was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord’; but I say to you, do not swear at all,” then “so that you may become sons of your Father in the heavens” would at once have caused much offense. ### Scripture references - Matt 5:33–34: quotation, high confidence - Matt 5:45: quotation, high confidence ### Translation notes - There is a gap in the text (marked * *). The quotation is Matt 5:33–34. ### Citation (SBL) Origen, Comm. Jo. 20.150 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-150). ## Commentary on John 20.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-151 - Source: Preuschen 4:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's sons, like the Father, let their love shine and their prayer fall like rain even on enemies. ### Greek text νυνὶ δὲ ὥσπερ ὁ ἐν τοῖς οὐρανοῖς πατὴρ ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς, οὕτως ἕκαστος τῶν υἱῶν τοῦ θεοῦ, οἱονεὶ ἥλιον ἐν ἑαυτῷ τὴν ἀγάπην ἔχων, ταύτην ἀνατέλλει καὶ ἐπὶ πονηρούς, ἐπὰν ἀγαπήσῃ τοὺς ἑαυτοῦ ἐχθρούς· καὶ πάλιν ὥσπερ βρέχει ἐπὶ δικαίους καὶ ἀδίκους, οὕτως οἱονεὶ ὑετόν τινα τὴν προσευχὴν ὁ ἅγιος καταπέμπει ἐπὶ τοὺς κάτω που τυγχάνοντας, διὰ τὸ διώκειν αὐτόν, καὶ περὶ τῶν τοιούτων προσευχόμενος. ταῦτα μὲν εἰς τὸ ὑποπεσὸν ἡμῖν τρανωθῆναι τὸ »Εἰ ὁ θεὸς πατὴρ ὑμῶν ἠν, ἠγαπᾶτε ἂν ἐμέ«. ### English translation (Claude) But as it is, just as the Father in heaven makes the sun rise on the evil and the good, so each of the sons of God, having love within himself like a sun, makes it rise on the evil too, when he loves his enemies; and again, just as he sends rain on the just and the unjust, so the saint sends down prayer like a kind of rain on those who are somewhere below because they persecute him, praying also for such people. These things, so that “If God were your Father, you would love me,” which occurred to us, may be made clear. ### Scripture references - Matt 5:45: allusion, high confidence - John 8:42: quotation, high confidence ### Translation notes - The allusion is Matt 5:45; the quotation is John 8:42. ### Citation (SBL) Origen, Comm. Jo. 20.151 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-151). ## Commentary on John 20.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-152 - Source: Preuschen 4:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares “I came forth from God” with Micah's “the Lord goes forth from his place.” ### Greek text Ἴδωμεν δὲ καὶ τὸ »Ἐγὼ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ »ἥκω«, εἰς ὅ χρήσιμόν μοι φαίνεται παραθέσθαι τὸ ἐκ Μιχαίου οὕτως ἔχον »Ἀκούσατε, λαοί, λόγους, καὶ προσεχέτω ἡ γῆ καὶ πάντες οἱ »ἐν αὐτῇ· καὶ ἔσται κύριος ἐν ὑμῖν εἰς μαρτύριον, κύριος ἐξ οἴκου »ἁγίου αὐτοῦ. διότι ἰδού, κύριος ἐκπορεύεται ἐκ τοῦ τόπου ἑαυτοῦ καὶ καταβήσεται καὶ ἐπιβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ σαλευθήσε- »ται τὰ ὄρη ὑποκάτωθεν αὐτοῦ, καὶ αἱ κοιλάδες τακήσονται ὡς κηρὸς »ἀπὸ προσώπου πυρὸς καὶ ὡς ὕδωρ καταφερόμενον ἐν καταβάσει«. ### English translation (Claude) Let us see also “I came forth from God and have come,” for which it seems useful to me to set beside it the passage from Micah that runs: “Hear, you peoples, words, and let the earth and all who are in it give heed; and the Lord will be among you as a witness, the Lord from his holy house. For behold, the Lord goes forth from his place and will come down and tread upon the high places of the earth, and the mountains will be shaken beneath him, and the valleys will melt like wax before fire and like water rushing down a slope.” ### Scripture references - John 8:42: quotation, high confidence - Mic 1:2–4: quotation, high confidence ### Translation notes - The quotations are John 8:42 and Mic 1:2–4 (LXX). ### Citation (SBL) Origen, Comm. Jo. 20.152 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-152). ## Commentary on John 20.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-153 - Source: Preuschen 4:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before emptying himself, the Son was in the Father, and God was, as it were, his place. ### Greek text καὶ ὅρα μήποτε ἰσοδυναμεῖ τὸ »Ἐξῆλθον παρὰ τοῦ θεοῦ« τῷ » Κύ- »ριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ«, ἐπεὶ ὅτε ὁ υἱὸς ἐν τῷ πατρί ἐστιν, ἐν μορφῇ θεοῦ ὑπάρχων πρὶν ἑαυτὸν κενῶσαι, οἱονεὶ τόπος αὐτοῦ ἐστιν ὁ θεός. ### English translation (Claude) And see whether “I came forth from God” is equivalent to “The Lord goes forth from his place,” since when the Son is in the Father, existing in the form of God before emptying himself, God is, as it were, his place. ### Scripture references - John 8:42: quotation, high confidence - Mic 1:3: quotation, high confidence - Phil 2:6–7: allusion, high confidence ### Translation notes - The quotations are John 8:42 and Mic 1:3; the allusion is Phil 2:6–7. ### Citation (SBL) Origen, Comm. Jo. 20.153 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-153). ## Commentary on John 20.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-154 - Source: Preuschen 4:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the form of God, the Son had not yet “come forth.” ### Greek text καὶ εἴ τίς γε νοήσαι τὸν πρὸ τοῦ κενῶσαι ἑαυτὸν ἐν τῇ προηγουμένῃ ὑπάρχοντα θεοῦ μορφῇ, ὄψεται τὸν μηδέπω ἐξεληλυθότα ἀπὸ τοῦ θεοῦ υἱὸν αὐτοῦ καὶ κύριον τὸν μηδέπω ἐκπορευόμενον ἐκ τοῦ τόπου ἑαυτοῦ. ### English translation (Claude) And if anyone understands the one who, before emptying himself, existed in the prior form of God, he will see the Son who had not yet come forth from God, and the Lord who had not yet gone forth from his place. ### Scripture references - Phil 2:6–7: allusion, high confidence ### Translation notes - The allusion is Phil 2:6–7. ### Citation (SBL) Origen, Comm. Jo. 20.154 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-154). ## Commentary on John 20.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-155 - Source: Preuschen 4:350–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By taking the form of a servant the Son came forth to us, yet the Father remains with him and in him. ### Greek text ἐπὰν δὲ ἐκείνῃ τῇ καταστάσει τοῦ υἱοῦ συγκρίνῃ τὴν ἐκ τοῦ ἀνειληφέναι τὴν τοῦ δούλου μορφήν, ἑαυτὸν κενώσαντα, συνήσει πῶς ὁ υἱὸς τοῦ θεοῦ ἐξῆλθεν καὶ ἧκεν πρὸς ἡμᾶς, καὶ οἱονεὶ ἔξω γεγένηται τοῦ πέμψαντος αὐτόν, εἰ καὶ κατʼ ἄλλον τρόπον οὐκ ἀφῆκεν αὐτὸν μόνον ὁ πατήρ, ἀλλὰ μετʼ αὐτοῦ ἐστιν, καὶ ἔστιν ἐν τῷ υἱῷ ὥσπερ καὶ αὐτὸς ἐν τῷ πατρί. καὶ εἰ μὴ κατʼ ἄλλον γε τρόπον νοήσαις εἶναι τὸν υἱὸν ἐν τῷ πατρί, ### English translation (Claude) But when he compares with that state of the Son the state from his having taken the form of a servant, having emptied himself, he will understand how the Son of God came forth and came to us, and has, as it were, come to be outside the one who sent him, even if in another way the Father has not left him alone but is with him, and is in the Son just as he himself is in the Father. And unless you understand the Son to be in the Father in another way ### Scripture references - Phil 2:7: allusion, high confidence - John 8:29: allusion, high confidence - John 14:10: allusion, high confidence ### Translation notes - The allusions are Phil 2:7, John 8:29, and John 14:10; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.155 (Preuschen 4:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-155). ## Commentary on John 20.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-156 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Otherwise “coming forth” and “remaining in God” would contradict each other. ### Greek text ὡς ἦν πρὶν ἐξέλθῃ ἀπὸ τοῦ θεοῦ, δόξει περιέχειν μάχην τὸ καὶ ἐξεληλυθέναι ἀπὸ τοῦ θεοῦ καὶ εἶναι τὸν ἐξεληλυθότα ἀπὸ τοῦ θεοῦ ἔτι ἐν τῷ θεῷ. ### English translation (Claude) than he was before he came forth from God, it will seem contradictory both to have come forth from God and for the one who has come forth from God to be still in God. ### Citation (SBL) Origen, Comm. Jo. 20.156 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-156). ## Commentary on John 20.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-157 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some take “came forth” to mean begotten from the Father's substance, as if God were diminished like a mother giving birth. ### Greek text ἄλλοι δὲ τὸ »Ἐξῆλθον ἀπὸ τοῦ θεοῦ« διηγήσαντο ἀντὶ τοῦ »γεγέννημαι ἀπὸ τοῦ θεοῦ«, οἷς ἀκολουθεῖ ἐκ τῆς οὐσίας φάσκειν τοῦ πατρὸς γεγεννῆσθαι τὸν υἱόν, οἱονεὶ μειουμένου καὶ λείποντος τῇ οὐσίᾳ ᾗ πρότερον εἶχεν τοῦ θεοῦ, ἐπὰν γεννήσῃ ὡσεὶ νοήσαι τις τοῦτο καὶ ἐπὶ τῶν ἐγκυμόνων. ### English translation (Claude) Others explained “I came forth from God” as “I was begotten from God”; it follows for them to say that the Son was begotten from the substance of the Father, as though God were diminished and lacking in the substance he had before, when he begets, as one might understand this also of pregnant women. ### Scripture references - John 8:42: quotation, high confidence ### Translation notes - οὐσία is rendered “substance.” Origen rejects a materialist view of the Son's generation. ### Citation (SBL) Origen, Comm. Jo. 20.157 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-157). ## Commentary on John 20.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-158 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That view makes Father and Son bodies and divides the Father, ignoring God's incorporeal nature. ### Greek text ἀκολουθεῖ δὲ αὐτοῖς καὶ σῶμα λέγειν τὸν πατέρα καὶ τὸν υἱὸν καὶ διῃρῆσθαι τὸν πατέρα, ἅπερ ἐστὶν δόγματα ἀνθρώπων μηδʼ ὄναρ φύσιν ἀόρατον καὶ ἀσώματον πεφαντασμένων, οὖσαν κυρίως οὐσίαν. ### English translation (Claude) It follows for them also to say that the Father and the Son are bodies and that the Father has been divided; these are doctrines of people who have not even dreamed of an invisible and bodiless nature, which is substance in the proper sense. ### Citation (SBL) Origen, Comm. Jo. 20.158 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-158). ## Commentary on John 20.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-159 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They make the Son's coming a change of place, not of state. ### Greek text οὗτοι δὲ δῆλον ὅτι ἐν σωματικῷ τόπῳ δώσουσιν τὸν πατέρα, καὶ τὸν υἱὸν τόπον ἐκ τόπου ἀμείψαντα σωματικῶς ἐπιδεδημηκέναι τῷ βίῳ, καὶ οὐχὶ κατάστασιν ἐκ καταστάσεως, ὥσπερ ἡμεῖς ἐξειλήφαμεν. Οὐδὲ γὰρ ἀπʼ ἐπαυτοῦ ἐλήλυθα, ἀλλʼ ἀκεῖνός με απεστειλεν. ### English translation (Claude) And these will clearly put the Father in a bodily place, and say that the Son, changing place for place bodily, came into this life, and not state for state, as we have understood it. “For I have not come of myself, but he sent me.” ### Scripture references - John 8:42: quotation, high confidence ### Translation notes - The closing quotation is John 8:42, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.159 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-159). ## Commentary on John 20.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-160 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some teachers and prophets come on their own, not sent by God, as Jeremiah says. ### Greek text Ταῦτα νομίζω λέγεσθαι ὥς τινων ἀφʼ ἑαυτῶν ἐρχομένων καὶ μὴ ἀπεσταλμένων ἀπὸ τοῦ πατρός. περὶ μὲν οὖν ἀνθρώπων τοιούτων, διδασκαλίαν ἢ προφητείαν ὑπισχνουμένων, διδασκόμεθα καὶ ἀπὸ τοῦ Ἱερεμίου, ἔνθα γέγραπται· »Οὐκ ἀπέστελλον τοὺς »προφήτας, καὶ αὐτοὶ ἔτρεχον«. ### English translation (Claude) I think these things are said as of some who come of themselves and are not sent by the Father. About such people, who promise teaching or prophecy, we are taught also from Jeremiah, where it is written, “I did not send the prophets, yet they ran.” ### Scripture references - Jer 23:21: quotation, high confidence ### Translation notes - The quotation is Jer 23:21. ### Citation (SBL) Origen, Comm. Jo. 20.160 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-160). ## Commentary on John 20.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-161 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some spiritual powers may have come from God without being sent, and sinned by it. ### Greek text εἰ δὲ καὶ δυνάμεις τινὲς μὴ ἀποστελλόμεναι ἀπὸ τοῦ πατρὸς ἔρχονται πρὸς ἀνθρώπους, ἐπιστήσεις καὶ εἴ τινες ἐν αὐταῖς εἰσιν ἐκ τοῦ θεοῦ ἐξεληλυθυῖαι καὶ τούτῳ ἡμαρτηκυῖαι τῷ μὴ ἀπεστάλθαι ἀπʼ αὐτοῦ. ### English translation (Claude) And if certain powers too come to human beings without being sent by the Father, you will consider whether some among them have come forth from God and have sinned in this, that they were not sent by him. ### Citation (SBL) Origen, Comm. Jo. 20.161 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-161). ## Commentary on John 20.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-162 - Source: Preuschen 4:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' soul came forth from God because the Father sent it; other souls came without being sent. ### Greek text οὐκ ἀζήτητον δὲ ἐατέον τὸν τόπον καὶ εἰς τὸν περὶ ψυχῆς λόγον· τάχα γὰρ ἡ μὲν τοῦ Ἰησοῦ ψυχὴ ἐν τῇ ἑαυτῆς τυγχάνουσα τελειότητι ἐν θεῷ καὶ τῷ πληρώματι ἦν, καὶ ἐκεῖθεν ἐξεληλυθυῖα, τῷ ἀπεστάλθαι ἀπὸ τοῦ πατρός, ἀνέλαβεν τὸ ἐκ τῆς Μαρίας σῶμα. ἄλλαι δὲ οὐχ οὕτως ἐξῆλθον ἀπὸ τοῦ θεοῦ, τουτέστιν οὐκ ἀπεσταλμέναι οὐδὲ ὑπὸ τοῦ θείου βουλήματος προπεμφθεῖσαι. Διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. ### English translation (Claude) Nor should the passage be left unexamined with regard to the account of the soul. For perhaps the soul of Jesus, being in its own perfection, was in God and in the fullness, and, having come forth from there because it was sent by the Father, took up the body from Mary. But others did not come forth from God in this way, that is, not having been sent nor dispatched by the divine will. “Why do you not understand my speech? Because you cannot hear my word.” ### Scripture references - John 8:42: allusion, high confidence - John 8:43: quotation, high confidence ### Translation notes - The closing quotation is John 8:43, the lemma of the next section. The passage reflects Origen's speculation on the pre-existence of Jesus' soul. ### Citation (SBL) Origen, Comm. Jo. 20.162 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-162). ## Commentary on John 20.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-163 - Source: Preuschen 4:351–352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must first gain the ability to hear the Word before we can understand his speech. ### Greek text Αἵτιον, φησίν, ἐστὶ τοῦ ὑμῖν μὴ γινώσκεσθαι τὴν ἐμὴν λαλιὰν τὸ μὴ δύνασθαι ὑμᾶς ἀκούειν τοῦ λόγου μου. πρότερον οὐν δύναμιν περιποιητέον ἀκουστικὴν τοῦ θείου λόγου, ἵνα μετὰ τοῦτο οἷοί τε γενώμεθα καὶ γινώσκειν πᾶσαν τὴν Ἰησοῦ λαλιάν· ### English translation (Claude) The reason, he says, why my speech is not understood by you is that you cannot hear my word. First, then, we must acquire the ability to hear the divine Word, so that after this we may become able also to understand all Jesus' speech. ### Scripture references - John 8:43: allusion, high confidence ### Translation notes - The allusion is John 8:43. ### Citation (SBL) Origen, Comm. Jo. 20.163 (Preuschen 4:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-163). ## Commentary on John 20.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-164 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One unable to hear can be healed, as the deaf man was by “Be opened.” ### Greek text ἔξεστιν γὰρ πρότερον οὐ δυνάμενον ἀκούειν τὸν λόγον Ἰησοῦ ὕστερον φθάνειν ἐπὶ τὸ ἀκούειν δύνασθαι αὐτόν, ἐπεὶ καὶ ὅσον μὲν οὐδέπω ἰάθη τις τὰς ἀκοὰς ἀπὸ τοῦ λόγου τοῦ λέγοντος τῷ κωφῷ· »Διανοίχθητι«, οὐ δύναται ἀκούειν. ### English translation (Claude) For it is possible for one who previously could not hear the word of Jesus afterward to come to be able to hear him, since as long as one has not yet had one's hearing healed by the word that says to the deaf man, “Be opened,” one cannot hear. ### Scripture references - Mark 7:34: quotation, high confidence ### Translation notes - The quotation is Mark 7:34. ### Citation (SBL) Origen, Comm. Jo. 20.164 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-164). ## Commentary on John 20.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-165 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the bond of deafness is loosed one can hear; could the deaf hear before they were healed? ### Greek text ἐπὰν δὲ λυθῇ ὁ αἴτιος τῆς κωφότητος σύνδεσμος, τότε ἀκούειν τις οἷός τε ἔσται τοῦ Ἰησοῦ, ὅτε καὶ γινώσκειν δύναται αὐτοῦ τὴν λαλιάν· ἢ λεγέτωσαν ἡμῖν οἱ νομίζοντες καὶ διὰ τούτων συνίστασθαι τὸν περὶ φύσεως λόγον, πότερον ἐδύναντο ἔτι κωφοὶ ὄντες ἀκούειν οὓς ὕστερον ἰάσατο, ἢ οὐκ ἐδύναντο; ### English translation (Claude) But when the bond that causes the deafness is loosed, then one will be able to hear Jesus, when one can also understand his speech. Or let those who think that the account about natures is established by these words tell us whether those whom he later healed could hear while they were still deaf, or could not. ### Scripture references - Mark 7:35: allusion, high confidence ### Translation notes - The allusion is Mark 7:35. The question is aimed at the Valentinian doctrine of natures. ### Citation (SBL) Origen, Comm. Jo. 20.165 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-165). ## Commentary on John 20.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-166 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healed deaf show that inability to hear is curable, not natural; the allegorizing heretics should accept this. ### Greek text σαφοῦς δὲ ὄντος >οὐκ ἐδύναντο<, δῆλον ὅτι ἔξεστιν αὐτῶν, καὶ οὐ μὴ δύνασθαι ἀκούειν τῶν Ἰησοῦ λόγων ἐπὶ τὸ ἀκούειν αὐτῶν, καὶ οὐ διὰ φύσιν ἀνιάτως ἔχουσαν, ὅτε οὐ δύναταί τις ἀκούειν· καὶ μάλιστα ταῦτα προσακτέον τοῖς ἑτεροδόξοις, χαίρουσι ταῖς ἀλληγορίαις καὶ ἀνάγουσιν τὴν περὶ τῶν ἰάσεων ἱστορίαν ἐπὶ τὰς τῆς ψυχῆς θεραπείας, ἀπολυομένης ὑπὸ τοῦ Ἰησοῦ πάσης νόσου καὶ πάσης μαλακίας. ### English translation (Claude) Since it is clear that they could not, it is plain that it is possible for them to pass from not being able to hear the words of Jesus to hearing them, and it is not because of a nature incurably disposed that someone cannot hear. And these things should especially be brought against the heterodox, who delight in allegories and refer the history of the healings to the cures of the soul, when every disease and every sickness is loosed by Jesus. ### Scripture references - Matt 4:23: allusion, high confidence ### Translation notes - The allusion is Matt 4:23. ### Citation (SBL) Origen, Comm. Jo. 20.166 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-166). ## Commentary on John 20.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-167 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Hearing” means understanding; “knowing” means assenting with enlightened grasp. ### Greek text νομίζω δὲ τὸ μὲν ἀκούειν νῦν ἐπὶ τοῦ συνιέναι τάσσεσθαι τῶν λεγομένων, τὸ δὲ γινώσκειν ἐπὶ τοῦ καταλαμβάνοντα συγκατατίθεσθαι, τῷ φωτὶ τῆς περὶ τῶν λεγομένων γνώσεως πεφωτισμένον. ### English translation (Claude) I think that “hearing” is here used of understanding what is said, and “knowing” of assenting upon grasping it, having been enlightened by the light of knowledge about what is said. ### Scripture references - John 8:43: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.167 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-167). ## Commentary on John 20.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-168 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says they could not hear because they were of the devil's very substance. ### Greek text Ὁ μέντοι γε Ἡρακλέων ὑπολαμβάνει αἰτίαν ἀποδίδοσθαι τοῦ μὴ δύνασθαι αὐτοὺς ἀκούειν τὸν Ἰησοῦ λόγον μηδὲ γινώσκειν αὐτοῦ τὴν λαλιὰν ἐν τῷ »Ὑμεῖς ἐκ τοῦ πα- »τρὸς τοῦ διαβόλου ἐστέ«. αὐταῖς γοῦν λέξεσίν φησι· »Διατί »δὲ οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν, ἢ ὅτι ὑμεῖς »ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ;« ἀντὶ τοῦ »ἐκ τῆς »οὐσίας τοῦ διαβόλου«, φανερῶν αὐτοῖς λοιπὸν τὴν φύσιν αὐτῶν, καὶ προσελέγξας αὐτοὺς ὅτι οὔτε τοῦ Ἀβραάμ εἰσιν τέκνα (οὐ γὰρ ἂν ἐμίσουν αὐτόν), οὔτε τοῦ θεοῦ, διὸ οὐκ ἠγάπων αὐτόν. ### English translation (Claude) Heracleon, however, supposes that the reason why they could not hear Jesus' word nor understand his speech is given in “You are of your father the devil.” In these very words he says: “Why can you not hear my word, except that you are of your father the devil?”—instead of “of the substance of the devil”—thus making their nature plain to them, and having further refuted them as being neither children of Abraham (for they would not have hated him) nor of God, which is why they did not love him. ### Scripture references - John 8:43–44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:43–44. ### Citation (SBL) Origen, Comm. Jo. 20.168 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-168). ## Commentary on John 20.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-169 - Source: Preuschen 4:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen would accept Heracleon's view if it meant they were still of the devil by choice. ### Greek text καὶ εἰ μὲν τὸ »Ὑμεῖς ἐκ τοῦ »πατρὸς τοῦ διαβόλου ἐστέ« ἐξεδέχετο ὡς ἐν τοῖς ἀνωτέρω διηγησάμεθα, καὶ ἔλεγεν· διὰ τὸ ἔτι ὑμᾶς εἶναι ἐκ τοῦ διαβόλου, οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν, κἂν παρεδεξάμεθα αὐτοῦ τὴν διήγησιν. ### English translation (Claude) And if he had taken “You are of your father the devil” as we explained above, and said, “Because you are still of the devil, you cannot hear my word,” we would have accepted his explanation. ### Scripture references - John 8:44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.169 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-169). ## Commentary on John 20.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-170 - Source: Preuschen 4:352–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But Heracleon makes some people consubstantial with the devil, a different substance from psychics and spirituals. ### Greek text νυνὶ δὲ δῆλός ἐστιν ὁμοουσίους τινὰς τῷ διαβόλῳ λέγων ἀνθρώπους, ἑτέρας, ὡς οἴονται οἱ ἀπʼ αὐτοῦ, οὐσίας τυγχάνοντας παρʼ οὓς καλοῦσι ψυχικοὺς ἢ πνευματικούς. Ὑμεῖς ἐκ τοῦ παιρὸς τοῦ διαβόλου ἐοτέ καὶ τὰς ἐπιθυμίας τοῦ παιρὸς ὑμῶν θέλετε ποιεῖν. ### English translation (Claude) But as it is, he clearly says that some human beings are of the same substance as the devil, being, as his followers think, of a different substance from those they call psychic or spiritual. “You are of your father the devil, and you wish to do the desires of your father.” ### Scripture references - John 8:44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The closing quotation is John 8:44, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.170 (Preuschen 4:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-170). ## Commentary on John 20.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-171 - Source: Preuschen 4:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek can mean “of the father of the devil” or, better, “of your father, the devil.” ### Greek text Ἀμφίβολος ἡ λέξις ἐστίν· δηλοῦται γὰρ ἀπʼ αὐτῆς ἓν μὲν ὡς ἄρα ἔχει ὁ διάβολος πατέρα, ἐξ οὗ πατρός, ὅσον ἐπὶ τῷ ῥητῷ, ἐμφαίνονται εἶναι οὗτοι πρὸς οὕς ὁ λόγος· ἕτερον δέ, ὅ βέλτιόν ἐστιν, ὅτι ὑμεῖς ἐκ τοῦδε τοῦ πατρός ἐστε, καθʼ οὗ κατηγορεῖται τὸ >διάβολος<. ### English translation (Claude) The wording is ambiguous. For one meaning shown by it is that the devil has a father, of which father, as far as the text goes, those addressed appear to be; and another, which is better, is: you are of this father, of whom “devil” is predicated. ### Scripture references - John 8:44: allusion, high confidence ### Translation notes - The Greek ἐκ τοῦ πατρὸς τοῦ διαβόλου is grammatically ambiguous. ### Citation (SBL) Origen, Comm. Jo. 20.171 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-171). ## Commentary on John 20.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-172 - Source: Preuschen 4:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some use “he is a liar and his father” to argue the devil has a father. ### Greek text ἀμφίβολον μὲν οὖν ἦν ἂν τὸ λεγόμενον καὶ εἰ περιῄρητο τὸ πρότερον ἄρθρον τὸ τοῦ, πλὴν μᾶλλον ἂν ἐφαίνετο σαφέστερον τὸ βούλημα τοῦ ῥητοῦ. οὐ μέντοι γε ὁ συναγορεύων τῷ εἶναί τινα τοῦ διαβόλου πατέρα, οὗ υἱοὺς δόξει λέγειν τοὺς πρὸς οὕς ὁ λόγος ἐστίν, χρήσεται τῷ ἐπιφερομένῳ οὕτως ἔχοντι· »Ὅταν »λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ »αυτοῦ«;, καὶ φήσει ψεῦδος μὲν εἶναι τὸν διάβολον, ἄλλον δὲ παρὰ τοῦτον εἶναι τὸν τοῦ ψεύδους πατέρα. ### English translation (Claude) The saying would still have been ambiguous even if the first article, “the,” had been removed, though the intention of the text would have appeared clearer. However, one who argues that the devil has a father, whose sons he will seem to say those addressed are, will use what follows, which runs thus: “When he speaks the lie, he speaks from his own, for he is a liar and so is his father,” and will say that the devil is the lie, and that the father of the lie is another besides him. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44 in the form Origen reads (“the lie … and his father”). ### Citation (SBL) Origen, Comm. Jo. 20.172 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-172). ## Commentary on John 20.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-173 - Source: Preuschen 4:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rather, the “lie” is the Antichrist, the opposite of the Truth, whose father is the devil. ### Greek text ἀλλʼ οὐχ ὑγιῶς τοῦτο λεχθήσεται· μᾶλλον γὰρ τὸ ψεῦδος ἐφαρμόσει τῷ ἐναντίῳ τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ἀλήθεια«· λέγω δὲ τῷ ἀντιχρίστῳ, οὗ ψεύστης ἐστὶν ὁ πατήρ, ὁ διάβολος ὤν. ### English translation (Claude) But this will not be said soundly; for “the lie” will rather fit the opposite of the one who said, “I am the truth”; I mean the Antichrist, whose father is a liar, being the devil. ### Scripture references - John 14:6: quotation, high confidence - John 8:44: allusion, high confidence ### Translation notes - The quotation is John 14:6. ### Citation (SBL) Origen, Comm. Jo. 20.173 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-173). ## Commentary on John 20.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-174 - Source: Preuschen 4:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist is a lie not by nature but by his own choice, as Ezekiel says of one who “became destruction.” ### Greek text ἀλλʼ εἰκός τινα προσκόψειν τῷ ψεῦδος δὸς εἶναι τὸν ἀντίχριστον, οὐκέτι ψεκτὸν ἐσόμενον, ἐὰν τῇ ὑποστάσει ἕτερον μηδὲν ψεύδους ᾖ. πρὸς ὃν παραθέμενος τὸ »Ἀπώλεια »ἐγένου, καὶ οὐχ ὑπάρξεις εἰς τὸν αἰῶνα« εἰρημένον ἐν τῷ Ἰεζεκιὴλ περί τινος διὰ τὴν κακίαν μεταβεβληκότος εἰς τὸ γενέσθαι αὐτὸν ἀπώλειαν, καθʼ ὁμοιότητα παραμυθήσει καὶ τὸ περὶ τοῦ ψεῦδος εἶναί τινα (οὐ) τῇ ὑποστάσει ἐκ κατασκευῆς, ἀλλὰ ἐκ μεταβολῆς καὶ ἰδίας προαιρέσεως τοιοῦτον γεγενημένον, καὶ οὕτως, ἵνα καινῶς ὀνομάσω, πεφυσιωμένον. ### English translation (Claude) But it is likely that someone will stumble at the Antichrist's being said to be a lie, since he would no longer be blameworthy if in his subsistence he were nothing other than a lie. To such a one, setting beside it “You have become destruction, and you will not exist forever,” said in Ezekiel of someone who through wickedness changed so as to become destruction, you will explain by analogy also that someone is a lie not in subsistence by constitution but having become such by change and his own choice, and thus, to use a new word, “naturalized” in it. ### Scripture references - Ezek 28:19: quotation, high confidence ### Translation notes - The quotation is Ezek 28:19 (compare 27:36). ὑπόστασις is rendered “subsistence.” The word πεφυσιωμένον, “naturalized,” is Origen's coinage, as he says. ### Citation (SBL) Origen, Comm. Jo. 20.174 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-174). ## Commentary on John 20.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-175 - Source: Preuschen 4:353–354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another reading applies the saying to every liar as “father” of his lie, but that is unpersuasive. ### Greek text φεύγων γοῦν τις ὡς ἄτοπον τὸ φάσκειν εἶναι ψεῦδος τὸν ἀντίχριστον, ἐρεῖ καὶ πᾶσιν ἐφαρμόζειν τοῖς ψευδομένοις τὸ »Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ«· τὸ γὰρ ἐν ἑκάστῳ τῶν ψευδομένων ψεῦδος ἐπὰν λαλῇ, »ἐκ τῶν ἰδίων« τοῦ ψεύδους »λαλεῖ«· ἀλλὰ καὶ τὸ »Ψεύστης ἐστὶν ὁ πατὴρ αὐτοῦ« † ἀνενέγκει ἐπὶ τὸ ἕκαστον τὸν προφερόμενον ψεῦδος ἐκ στόματος ἑαυτοῦ πατέρα εἶναι οὗ λαλεῖ ψεύδους· καὶ οὐκ ἀπίθανός γε ἔσται ἡ τοιαύτη ἀπό- καὶ ταῦτα μὲν ὡς παρακείμενα τῇ ἀμφιβολίᾳ τοῦ ἐκκειμένου ἡμῖν ῥητοῦ εἰρήσθω. ### English translation (Claude) At any rate, someone avoiding as absurd the statement that the Antichrist is a lie will say that “When he speaks the lie, he speaks from his own” fits all who lie; for when the lie in each of those who lie speaks, it “speaks from its own,” that is, from the lie. And he will refer “his father is a liar” … to each one who brings a lie out of his own mouth being the father of the lie he speaks. And such an explanation will not be unpersuasive. So much, then, on the ambiguity of the text before us. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. The text is corrupt at the dagger and a word is lost at the end. ### Citation (SBL) Origen, Comm. Jo. 20.175 (Preuschen 4:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-175). ## Commentary on John 20.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-176 - Source: Preuschen 4:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil's children do his many desires, which are the mind of matter and enmity against God. ### Greek text Ἐπεὶ δὲ διηγούμενοι τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ »πατρὸς ὑμῶν« προλαβόντες καὶ εἰς τοῦτο εἰρήκαμεν, πολλαχόθεν τὰ φανέντα ἡμῖν εἰς τὴν διήγησιν χρήσιμα συναγαγόντες, οὐκ εὐλόγως νῦν προσδιατρίψομεν τῷ τόπῳ. πλὴν εἴ τις τῷ ποιεῖν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται καὶ μὴ κατήργησεν τὴν ἀπʼ ἐκείνου γένεσιν ἐξ ἑαυτοῦ, οὑτος οὐ μίαν ἀλλὰ πλείονας ἐπιθυμίας τοῦ τοιούτου πατρὸς ποιεῖν ἐθέλει· καὶ τῶν ἐν παντὶ υἱῷ διαβόλου ἐπιθυμιῶν ἀπὸ τῶν ἐν τῷ διαβόλῳ ἐπιθυμιῶν γεννωμένων, σαφὲς ὅτι αἱ ἐκείνου ἐπιθυμίαι φρόνημα ὕλης εἰσὶν καὶ φθορᾶς, ἅς κυρίως ἔχθρας εἴποι τις ἂν εἶναι πρὸς θεόν. ### English translation (Claude) Since in explaining “You do the works of your father” we spoke on this too in advance, gathering from many places what appeared useful to us for the explanation, we shall not reasonably linger on the passage now. But if someone has been born of the devil by committing sin and has not abolished for himself his birth from him, he wishes to do not one but many desires of such a father; and since the desires in every son of the devil are born from the desires in the devil, it is clear that his desires are the mind of matter and corruption, which one might properly call enmity against God. ### Scripture references - John 8:41: quotation, high confidence - John 8:44: allusion, high confidence - Rom 8:7: allusion, high confidence ### Translation notes - The quotations are John 8:41 and 8:44; the allusion is Rom 8:7. ### Citation (SBL) Origen, Comm. Jo. 20.176 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-176). ## Commentary on John 20.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-177 - Source: Preuschen 4:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Murder, injustice, greed, and impurity can be called the devil's desires, which he breeds in his children. ### Greek text φόνους μὲν οὖν καὶ ἀδικίας καὶ πλεονεξίας φάσκειν εἶναι τὰς ἐκείνου ἐπιθυμίας, γεννώσας ἐν υἱοῖς αὐτοῦ παραπλησίως ταύταις ἐπιθυμίας, οὐκ ἀπεμφαίνει· ἀλλὰ καὶ γενικῶς ἀκαθαρσίας τῇ φύσει ἐναντίας τυγχανούσας τῇ καθαρότητι λέγειν εἶναι τὰς ἐκείνου ἐπιθυμίας, ἀφʼ ὡν αἱ πρὸς τὰ ἀκάθαρτα ἐπιθυμίαι ἐγγίνονται τέκνοις τοῦ διαβόλου, οὐ δυσπαράδεκτόν ἐστιν. ### English translation (Claude) To say, then, that murders and injustices and greed are his desires, begetting similar desires in his sons, is not incongruous; and to say generally that uncleannesses, by nature opposed to purity, are his desires, from which the desires for unclean things arise in the children of the devil, is not hard to accept. ### Scripture references - John 8:44: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.177 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-177). ## Commentary on John 20.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-178 - Source: Preuschen 4:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is harder to see how sexual sins can be the devil's own desires. ### Greek text τὸ δὲ καὶ πορνείαν λέγειν εἶναι τὴν ἐκείνου ἐπιθυμίαν ἢ μοιχείαν ἢ παιδοφθορίαν ἢ μαλακότητα οὐκ εὐχερῶς ἄν τις παραδέξοιτο, κἂν ἀπορῇ πῶς αἱ ἐπιθυμίαι αὑται έν ἀνθρώποις ἀπὸ τῶν ὲν ἐκείνῳ γίνονται ἐπιθυμιῶν, ὅσον ἐπὶ τῇ λέξει, οἱονεὶ καθολκοῦ τινος παρισταμένου περὶ τῶν ἐν ἀνθρώποις ἐπιθυμιῶν, ὡς ἄρα θέλουσιν οἱ ἄνθρωποι τὰς ἐπιθυμίας τοῦ πατρὸς αὐτῶν ποιεῖν, ὥστε πάντα, ἃ ἐπιθυμοῦσιν παρανόμως, πρότερον ἐπιθυμίας εἶναι τοῦ πατρὸς αὐτῶν. ### English translation (Claude) But to say that sexual immorality, or adultery, or the corruption of boys, or effeminacy is his desire, one would not readily accept, even if one is at a loss how these desires in human beings arise from those in him, as far as the wording goes, as though a universal statement were made about desires in human beings: that people wish to do the desires of their father, so that everything they desire unlawfully is first the desire of their father. ### Scripture references - 1 Cor 6:9: echo, medium confidence ### Translation notes - The list echoes 1 Cor 6:9. πορνεία is rendered “sexual immorality” and μοιχεία “adultery.” ### Citation (SBL) Origen, Comm. Jo. 20.178 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-178). ## Commentary on John 20.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-179 - Source: Preuschen 4:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil desires that people sin sexually and instills that desire in those who serve him; in this sense he sins first. ### Greek text τοιοῦτον γάρ ἐστιν τὸ »Καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«. λεκτέον δὲ πρὸς ταῦτα ὅτι ὁ διάβολος ἐπιθυμεῖ φθαρῆναι τόνδε, φέρε εἰπεῖν, τὸν παῖδα, καὶ μοιχευθῆναι τήνδε, καὶ πορνεῦσαι τούσδε, καὶ τούτων ἐπιθυμῶν ἐμποιεῖ τοῖς δυναμένοις αὐτῷ ὑπηρετήσασθαι ἐπιθυμίαν τοῦ ποιῆσαι, ἅπερ ἐκεῖνος ἐνεργῆσαι βούλεται, ὥστʼ ἂν κατὰ τοῦτο τὸν ἐνεργοῦντα τὴν πορνείαν ἢ τὴν μοιχείαν πρότερον λέγειν τοῦ ἀνθρώπου πορνεύειν καὶ μοιχεύειν. ### English translation (Claude) For such is “and you wish to do the desires of your father.” To this we must say that the devil desires, say, that this boy be corrupted, and this woman commit adultery, and these men commit sexual immorality; and desiring these things, he produces in those able to serve him the desire to do what he wishes to bring about; so that in this sense one might say that the one who brings about the sexual immorality or adultery commits sexual immorality and adultery before the human being. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.179 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-179). ## Commentary on John 20.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-180 - Source: Preuschen 4:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the devil does not want money but wants people to love it. ### Greek text τὸ δʼ αὐτὸ καὶ περὶ πάσης ἁμαρτίας ἐρεῖς· οἷον ὁ διάβολος ἀργυρίων μὲν οὐκ ἐπιθυμεῖ, ἐπιθυμεῖ δὲ φιλαργύρους ποιῆσαι καὶ προσπαθεῖς τοῖς ὑλικοῖς πράγμασιν· ταύτην δὲ τὴν ἐπιθυμίαν αὐτοῦ θέλουσι ποιεῖν οἱ οὐκ ἄλλως ἢ τῷ θέλειν φιλοῦντες τὸ ἀργύριον. ### English translation (Claude) You will say the same about every sin: for example, the devil does not desire money, but desires to make people lovers of money and attached to material things; and this desire of his those wish to do who love money in no other way than by wishing. ### Citation (SBL) Origen, Comm. Jo. 20.180 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-180). ## Commentary on John 20.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-181 - Source: Preuschen 4:354–355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must examine our wishes, for wishing the devil's desires forms us in his image. ### Greek text διόπερ ἀναγκαῖόν ἐστιν ἐφιστάνειν ἡμᾶς πᾶσιν οἷς θἐλομεν ποιεῖν καὶ ἐξετάζειν μήποτε ὃ ποιεῖν ἐκ τῶν τοῦ διαβόλου ἐπιθυμιῶν ἐστιν· ἕνα ἐκ τοῦ τεθεωρηκέναι τὰ ἐκ τῶν τοῦ διαβόλου ἐπιθυμιῶν παυσώμεθα θέλειν ποιεῖν ἐκεῖναι εἰδότες πάντα τὸν θέλοντα ποιεῖν τὰς τοῦ διαβόλου ἐπιθυμίας ἐκ πατρὸς μὲν οὐδαμῶς εἶναι θεοῦ, διαβόλου δὲ γεγονέναι τέκνον, καὶ ἀπὸ τοῦ ἐθέλειν ποιεῖν τὰς ἐπιθυμίας τοῦ χείρονος μορφούμενον καὶ κατʼ εἰκόνα γινόμενον τοῦ πονηροῦ πατρός. ἀφʼ οὑ ἔρχονται καὶ τυποῦνται αἱ ἐκείνου τοῦ χοϊκοῦ εἰκόνες. ### English translation (Claude) Therefore we must attend to everything we wish to do and examine whether what we do is from the devil's desires, so that, having seen what comes from the devil's desires, we may stop wishing to do them, knowing that everyone who wishes to do the devil's desires is in no way from God as Father, but has become a child of the devil, being formed by wishing to do the desires of the worse one and becoming according to the image of the wicked father, from whom come and are stamped the images of that earthy one. ### Scripture references - 1 Cor 15:49: allusion, high confidence ### Translation notes - The allusion is 1 Cor 15:49 (“the image of the earthy”). ### Citation (SBL) Origen, Comm. Jo. 20.181 (Preuschen 4:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-181). ## Commentary on John 20.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-182 - Source: Preuschen 4:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil was the first “earthy” one; our primary being is in God's image, our secondary in the body formed from dust. ### Greek text πρῶτος γὰρ χοϊκὸς ἐκεῖνος, τῷ πρῶτος ἀποπεπτωκὼς τῶν κρειττόνων καὶ ἐπιτεθυμηκὼς ἑτέρας παρὰ τὴν κρείττονα ζωῆς ζωὴν ἄξιος γεγονέναι τοῦ ἀρχὴν αὐτὸν εἶναι οὔτε κτίσματος οὔτε ποιήματος ἀλλὰ »πλά- »σματος κυρίου, πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων »αὐτοῦ«. καὶ ἡμῶν δὲ ἡ προηγουμένη ὐπόστασίς έστιν ἐν τῷ κατ εἰκόνα τοῦ κτίσαντος· ἡ δὲ ἐξ αἰτίας ἐν τῷ ληφθέντι ἀπὸ τοῦ χοῖ τῆς γῆς πλάσματι. ### English translation (Claude) For that one was first earthy, in that he first fell away from the better things and desired another life than the better life, and became worthy of being the beginning not of a creature nor of a thing made but of “a thing formed by the Lord, made to be mocked by his angels.” And our primary subsistence is in being made according to the image of the Creator; but the one arising from a cause is in the thing formed, taken from the dust of the earth. ### Scripture references - Job 40:19 (40:14 LXX): quotation, high confidence - Gen 1:26–27: allusion, high confidence - Gen 2:7: allusion, high confidence ### Translation notes - The quotation is Job 40:19 (40:14 LXX); the allusions are Gen 1:26–27 and 2:7. ὑπόστασις is rendered “subsistence.” ### Citation (SBL) Origen, Comm. Jo. 20.182 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-182). ## Commentary on John 20.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-183 - Source: Preuschen 4:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we serve the dust we take the earthy image; if we turn to the Creator we become like God. ### Greek text καὶ εἰ μὲν ὡσπερεὶ ἐπιλαθόμενοι τῆς ἐν ἡμῖν κρείττονος οὐσίας ὑποτάξομεν ἑαυτοὺς τῷ ἀπὸ τοῦ χοῦ πλάσματι. καὶ τὸ κρεῖττον τὴν εἰκόνα τοῦ χοϊκοῦ λήψεται· εἰ δὲ συνέντες τὸ ποιηθὲν κατʼ εἰκόνα καὶ τὸ ληφθὲν ἀπὸ τοῦ χοῦ τῆς γῆς, ὅλοι προσνεύοιμεν ἐπὶ τοῦτον. οὗ κατʼ εἰκόνα γεγόναμεν, ἐσόμεθα καὶ καθ ὁμοίωσιν θεοῦ, πᾶσαν τὴν πρὸς ὕλην καὶ σώματα προσπάθειαν καὶ τὴν πρός τινα τῶν καθʼ ὁμοίωσιν ἀπολείψαντες. ### English translation (Claude) And if, as it were forgetting the better substance in us, we subject ourselves to the thing formed from dust, the better part too will take the image of the earthy; but if, understanding what was made according to the image and what was taken from the dust of the earth, we incline wholly toward him according to whose image we were made, we shall be also according to the likeness of God, having left behind all attachment to matter and bodies and to anything of what is according to likeness. ### Scripture references - 1 Cor 15:49: allusion, high confidence - Gen 1:26: allusion, high confidence - Gen 2:7: allusion, high confidence ### Translation notes - The allusions are 1 Cor 15:49 and Gen 1:26. The last phrase is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.183 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-183). ## Commentary on John 20.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-184 - Source: Preuschen 4:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture uses “desire” for good and bad; every being does its father's desires. God is unbegotten; the devil's wickedness was born of turning from God. ### Greek text ἐπεὶ δὲ κατὰ τὰς θείας γραφὰς ἡ ἐπιθυμία τῶν μέσων ἐστίν, οὐκ εἰδυίας τὴν ἑλληνικὴν τῶν σημαινομένων παρὰ τοῖς τὰ τοιαῦτα διαρθροῦσιν ἀκρίβειαν, ὥστʼ ἂν τὸ μὲν ἀστεῖον βούλησιν ὀνομάσαι ἣν ὁρίζονται εὔλογον ὄρεξιν, τὸ δὲ φαῦλον ἐπιθυμίαν, ἥν φασιν εἶναι ἄλογον ὄρεξιν ἢ σφοδρὰν ὄρεξιν, λεκτέον ὅτι πᾶσα γενητὴ φύσις τὰς ἐπιθυμίας τοῦ ἰδίου πατρὸς θέλει ποιεῖν, ὥσπερ καὶ πᾶσα ποιεῖ τὰ ἔργα τοῦ ἰδίου πατρός, τοῦ μὲν πρώτως ἁγίου πατρὸς ἀγενήτου τυγχάνοντος (οὑτος δέ ἐστιν ὁ θεός), τοῦ δὲ πρώτως πονηροῦ πατρὸς ἐξ οὐδενὸς ὄντος πατρός· οὐδὲ γὰρ ὑπέστησέν τις ἐν αὐτῷ πατὴρ τὴν πονηρίαν, ἀλλʼ ἡ ἀπὸ θεοῦ ἐκτροπὴ γεγέννηκεν αὐτήν. ### English translation (Claude) And since in the divine Scriptures desire is among the things indifferent, the Scriptures not knowing the Greek precision in meanings among those who articulate such things, so as to call the good one “wish,” which they define as rational appetite, and the bad one “desire,” which they say is irrational or vehement appetite, we must say that every created nature wishes to do the desires of its own father, just as every one does the works of its own father; the first holy Father being unbegotten (and this is God), while the first wicked father comes from no father; for no father established wickedness in him, but the turning away from God begot it. ### Translation notes - The distinction between βούλησις (“wish,” rational appetite) and ἐπιθυμία (“desire,” irrational appetite) is Stoic. ### Citation (SBL) Origen, Comm. Jo. 20.184 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-184). ## Commentary on John 20.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-185 - Source: Preuschen 4:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Here “your father” is clearly the devil. ### Greek text Τὸ μὲν οὖν νῦν ἐξεταζόμενον κατὰ τὸ »Καὶ τὰς ἐπιθυ- »μίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν« σαφὲς ὅτι ἀναφέρεται πρὸς τὸν διάβολον, προειρημένου τοῦ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβό- »λου ἐστέ« καὶ ἐπιφερομένου τοῦ »Ἐκεῖνος ἀνθρωποκτόνος ἠν ἀπ »ἀρχῆς«. ### English translation (Claude) What is now being examined in “and you wish to do the desires of your father” clearly refers to the devil, since “You are of your father the devil” precedes and “He was a murderer from the beginning” follows. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotations are John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.185 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-185). ## Commentary on John 20.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-186 - Source: Preuschen 4:355–356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying could also apply to God's children, since God too has “desires.” ### Greek text καὶ πρὸς ἕκαστον δʼ ἂν οὐ μόνον τῶν ἐκ τοῦ διαβόλου, ἀλλὰ καὶ τῶν ἐκ τοῦ θεοῦ ὑγιῶς λεχθείη τὸ »Τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«. λέγονται γάρ τινες εἶναι καὶ θεοῦ ἐπιθυμίαι, ὀνομαζομένων οὕτως αὐτοῦ τῶν βουλήσεων. ### English translation (Claude) And “You wish to do the desires of your father” could be said soundly to each not only of those of the devil but also of those of God; for there are said to be desires of God too, his wishes being so named. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.186 (Preuschen 4:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-186). ## Commentary on John 20.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-187 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 19 speaks of God's judgments as things to be desired. ### Greek text ἐν ὀκτωκαιδεκάτῳ ψαλμῷ εἴρηται· »Τὰ κρίματα κυρίου ἀληθινά, δεδι- »καιωμένα ἐπὶ τὸ αὐτό· ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον »πολύν« κἄν, ὥς τινα δὴ τῶν ἀντιγράφων ἔχει, ᾖ »τὰ ἐπιθυμήματα »ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν«, φήσεις ὅτι τὰ ἐπιθυμήματα τοῦ ἐπιθυμῆσαί τινα αὐτῶν ἄξιά έστιν, ὡς τὰ εὐλογητὰ τοῦ εὐλογεῖσθαι, καὶ τὰ ἀγαπητὰ τοῦ ἀγαπᾶσθαι. ### English translation (Claude) In the eighteenth Psalm it is said: “The judgments of the Lord are true, righteous altogether; to be desired more than gold and much precious stone”; and even if, as some copies have, it is “the desirable things, more than gold and much precious stone,” you will say that desirable things are worthy of someone's desiring them, as blessed things are of being blessed and beloved things of being loved. ### Scripture references - Ps 19:9–10 (18:10-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 19:9–10 (18:10–11 LXX); Origen notes a variant in the copies. ### Citation (SBL) Origen, Comm. Jo. 20.187 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-187). ## Commentary on John 20.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-188 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God too desires; Jesus said he desired to eat the Passover. ### Greek text ὥσπερ οὐν τὰ εὐλογήματα μᾶλλον ὑπὸ θεοῦ εὐλογεῖται καὶ τὰ ἀγαπητὰ μᾶλλον ὑπὸ θεοῦ ἀγαπᾶται, οὕτω καὶ τὰ ἐπιθυμήματα μᾶλλον ἂν ὑπὸ θεοῦ εὐλογώ- τερον ἐπιθυμηθείη, εὐγνωμονέστερον ἡμῶν ἀκουόντων, ὡς προειρήκαμεν, τῆς ἐπιθυμίας. καὶ ὁ σωτὴρ δέ φησιν· »Ἐπιθυμίᾳ ἐπεθύμησα »τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν«. ### English translation (Claude) Just as, then, blessed things are blessed rather by God and beloved things loved rather by God, so too desirable things would be desired more reasonably by God, if we hear the word “desire” more kindly, as we said before. And the Savior too says, “With desire I have desired to eat this Passover with you before I suffer.” ### Scripture references - Luke 22:15: quotation, high confidence ### Translation notes - The quotation is Luke 22:15. ### Citation (SBL) Origen, Comm. Jo. 20.188 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-188). ## Commentary on John 20.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-189 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is also bad desire, as with lustful looking; and desire need not be for something absent. ### Greek text περὶ δὲ τοῦ καὶ φαύλην εἶναι ἐπιθυμίαν ἤρκει μὲν καὶ τὸ ἐν χερσὶν ῥητόν· οὐδὲν δὲ ἡττον παραθετέον καὶ τὸ »Ὅς ἂν ἐμβλέψῃ γυναῖκα πρὸς »τὸ ἐπιθυμῆσαι αὐτήν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ‘. οὐ πάντως δὲ ὁ ἐπιθυμῶν ἀπόντος ἐπιθυμεῖ, ὡς οὐδὲ ὁ βουλόμενος Πάντως τὰ ἀπόντα βούλεται. ### English translation (Claude) That there is also bad desire, the text at hand would have sufficed; nonetheless we must also set beside it “Whoever looks at a woman to desire her has already committed adultery with her in his heart.” But one who desires does not necessarily desire something absent, just as one who wishes does not necessarily wish for absent things. ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - The quotation is Matt 5:28. ### Citation (SBL) Origen, Comm. Jo. 20.189 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-189). ## Commentary on John 20.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-190 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This clarifies God's desires and those of the perfect. ### Greek text τοῦτο δὲ προεθεραπεύσαμεν διὰ τὰ ἐπιθυμήματα τοῦ θεοῦ καὶ τὰς τῶν τελείων ἐπιθυμίας. ### English translation (Claude) This we have dealt with beforehand because of God's desirable things and the desires of the perfect. ### Citation (SBL) Origen, Comm. Jo. 20.190 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-190). ## Commentary on John 20.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-191 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every son does his father's desires and works, as the Savior does the Father's. ### Greek text Πᾶς οὖν υἱός τινος τὰς ἐΠιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ πᾶς υἱός τινος ποιεῖ τὰ ἔργα τοῦ πατρὸς αὐτοῦ. οὕτω γὰρ καὶ ὁ σωτὴρ τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ. ### English translation (Claude) Every son of someone, then, wishes to do the desires of his own father, and every son of someone does the works of his father. For so the Savior too wishes to do the desires of his own Father, and does the works of his own Father. ### Scripture references - John 5:19: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 20.191 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-191). ## Commentary on John 20.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-192 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man of sin does his father's works; our works too are either God's or the devil's. ### Greek text καὶ »ὁ ἄνθρωπος τῆς ἁμαρ- »τίας, ὁ υἱὸς τῆς ἀπωλείας« τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ. καὶ ἐφʼ ἡμῶν δὲ τῶν ἀνθρώπων πάντως τὰ ἔργα ἤτοι θεοῦ ἐστιν ἢ διαβόλου, καὶ ἅ θέλομεν ποιεῖν ἤτοι ἐπιθυμία ἐστὶν τοῦ ἀγαθοῦ ἐν οὐρανοῖς πατρὸς ἡμῶν ἢ τοῦ ἐχθροῦ αὐτῷ διαβόλου. ### English translation (Claude) And “the man of sin, the son of perdition” wishes to do the desires of his own father, and does the works of his own father. And in us human beings too, the works are certainly either God's or the devil's, and what we wish to do is the desire either of our good Father in heaven or of the devil, his enemy. ### Scripture references - 2 Thess 2:3: quotation, high confidence ### Translation notes - The quotation is 2 Thess 2:3. ### Citation (SBL) Origen, Comm. Jo. 20.192 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-192). ## Commentary on John 20.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-193 - Source: Preuschen 4:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our works and wishes show whether we are God's sons or the devil's. ### Greek text καὶ εἶ μὲν ποιοῦμεν τὰ ἔργα τοῦ θεοῦ καὶ θέλομεν τὰς ἐπιθυμίας αὐτοῦ ποιεῖν, υἱοί ἐσμεν τοῦ θεοῦ εἰ δὲ τὰ τοῦ διαβόλου πράττομεν, θέλοντες ἅ ἐκεῖνος ἐπιθυμεῖ ποιεῖν, ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐσμέν. ### English translation (Claude) And if we do the works of God and wish to do his desires, we are sons of God; but if we do the devil's, wishing to do what he desires, we are of our father the devil. ### Scripture references - John 8:44: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.193 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-193). ## Commentary on John 20.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-194 - Source: Preuschen 4:356–357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even wishing to do the devil's desires makes one his son. ### Greek text ἐπιστήσωμεν οὖν μὴ μόνον οἷς ποιοῦμεν, ἀλλὰ καὶ οἷς θέλομεν. αὔταρκες γὰρ εἰς τὸ εἶναι τοῦ διαβόλου υἱὸν τὸ κἂν θέλειν αὐτοῦ ποιεῖν τὰς ἐπιθυμίας· καὶ τάχα διὰ τοῦτο μετὰ τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν« εἴρηται τὸ »Τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«, ἵνα μάθωμεν ὅτι εἰ καὶ μόνον θέλομεν ποιεῖν ἅπερ ἐπιθυμεῖ ὁ διάβολος, χρηματιοῦμεν διαβόλου υἱοί. ### English translation (Claude) Let us attend, then, not only to what we do but also to what we wish; for it is enough for being a son of the devil even to wish to do his desires. And perhaps for this reason, after “You do the works of your father,” it is said, “You wish to do the desires of your father,” so that we may learn that even if we only wish to do what the devil desires, we shall be called sons of the devil. ### Scripture references - John 8:41: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - The quotations are John 8:41 and 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.194 (Preuschen 4:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-194). ## Commentary on John 20.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-195 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does wishing God's will suffice for sonship without doing it? ### Greek text πιθανώτατα δʼ ἄν τις πρὸς ταῦτα λέγοι ὡς ἄρα ἀρκεῖ πρὸς τὸ εἶναι υἱὸν θεοῦ τὸ θέλειν αὐτοῦ ποιεῖν τὰς ἐπιθυμίας, κἂν μὴ προσῇ τούτῳ τὸ ποιεῖν τὰ ἔργα τοῦ θεοῦ. ### English translation (Claude) Someone might say most plausibly in response that, for being a son of God, it suffices to wish to do his desires, even if doing the works of God is not added to this. ### Citation (SBL) Origen, Comm. Jo. 20.195 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-195). ## Commentary on John 20.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-196 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good willing is always joined by God to good working. ### Greek text ἀλλὰ λεκτέον ὅτι ἀνάγκη τὸν θέλοντα ποιεῖν τὰς ἐπιθυμίας τοῦ θεοῦ καὶ ποιεῖν τὰ ἔργα τοῦ θεοῦ· οὐ γὰρ μόνον τὸ θέλειν ἀλλὰ καὶ τὸ ἐνεργεῖν, ὥς φησιν ὁ Παῦλος, ἐκ τοῦ θεοῦ ἐστιν ἑπομένου πάντως τῷ καλῷ θέλειν τοῦ συζύγου αὐτῷ τοῦ ἐνεργεῖν καὶ γὰρ »τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν«), καὶ οὐκ ἂν καλὸν θέλειν ἀτελὲς ἐάσαι ὁ ποιῶν πάντα καλὰ λίαν· ἀλλʼ οὐδὲ ἐπινοηθῆναι δύναται καλὸν θέλειν μὴ συνεζευγμένης τῆς κατὰ τὸ οὕτω θέλειν ἐνεργείας καλῆς τῷ καλῷ θέλειν. ### English translation (Claude) But we must say that the one who wishes to do God's desires necessarily also does God's works; for not only the willing but also the working, as Paul says, is from God, the working, its partner, certainly following good willing (for “for those who love God all things work together for good”); and he who makes all things very good would not leave good willing incomplete; nor can good willing even be conceived without the good working, according to such willing, being joined to the good willing. ### Scripture references - Phil 2:13: allusion, high confidence - Rom 8:28: quotation, high confidence - Gen 1:31: allusion, high confidence ### Translation notes - The allusions are Phil 2:13, Rom 8:28, and Gen 1:31. ### Citation (SBL) Origen, Comm. Jo. 20.196 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-196). ## Commentary on John 20.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-197 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence may hinder the carrying out of bad wishes for a greater good. ### Greek text ἡ μέντοι γε πρὸς τῷ θέλειν ἐνέργεια κἂν εμποδίζοιτο ὑπὸ τῆς προνοίας εὐλόγως πολλάκις, ὅτε ὑπέρ τινος καθολικῶς χρησίμου ἢ ὅπως ποτὲ χρησίμου χρεία ἀνακόπτεσθαι τὸ κατὰ τὸ θέλειν τὸ χεῖρον ἔργον. ### English translation (Claude) The working that goes with willing, however, may often reasonably be hindered by providence, when for the sake of something universally useful, or useful in some way, the worse deed in keeping with the willing needs to be cut off. ### Citation (SBL) Origen, Comm. Jo. 20.197 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-197). ## Commentary on John 20.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-198 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says those addressed were of the devil's substance, distinct from other rational beings. ### Greek text Εἰς ταῦτα δὲ ὁ Ἡρακλέων φησί· πρὸς οὓς ὁ λόγος, ἐκ τῆς οὐσίας τοῦ διαβόλου ἦσαν· ὡς ἑτέρας οὔσης τῆς τοῦ διαβόλου οὐσίας παρὰ τὴν τῶν ἄλλων λογικῶν οὐσίαν. ### English translation (Claude) On this Heracleon says: Those addressed were of the substance of the devil; as though the devil's substance were different from the substance of the other rational beings. ### Scripture references - John 8:44: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.198 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-198). ## Commentary on John 20.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-199 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares this to saying a faulty eye is of a different substance from a healthy one. ### Greek text ὅμοιον δὲ ἐν τούτῳ μοι πεπονθέναι φαίνεται τῷ ἑτέραν οὐσίαν φάσκοντι ὀφθαλμοῦ παρορῶντος καὶ ἑτέραν ὁρῶντος, καὶ ἑτέραν οὐσίαν ἀκοῆς παρακουούσης καὶ ὑγιῶς ἀκουούσης. ### English translation (Claude) In this he seems to me to have fared like one who says that an eye that sees amiss is of one substance and an eye that sees is of another, and that hearing that mishears is of one substance and hearing that hears soundly of another. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.199 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-199). ## Commentary on John 20.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-200 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All rational beings share one substance; accepting or rejecting the Word is not a matter of nature. ### Greek text ὡς γὰρ ἐν τούτοις οὐχ ἡ οὐσία διάφορος, ἀλλά τι αἴτιον ἐπισυμβέβηκεν τοῦ παρακούειν καὶ τοῦ παρορᾶν, οὕτως παντὸς τοῦ πεφυκότος λόγῳ παρακολουθεῖν ἡ παρακολουθητικὴ οὐσία ἡ αὐτή ἐστιν, εἴτε παραδέχεται τὸν λόγον εἴτε ἀνανεύει πρὸς αὐτόν. ### English translation (Claude) For as in these cases the substance is not different, but some cause has supervened for mishearing and seeing amiss, so the substance capable of following reason is the same in everything naturally able to follow reason, whether it accepts the Word or turns away from it. ### Translation notes - Origen plays on λόγος as “reason” and “the Word.” ### Citation (SBL) Origen, Comm. Jo. 20.200 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-200). ## Commentary on John 20.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-201 - Source: Preuschen 4:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Accepting or rejecting what one understands is a choice, not a difference of substance. ### Greek text τί γὰρ διαφέρει ἐφʼ ἡμῶν τῶν ἀνθρώπων τὸ παρακολουθῆσαν τοῦ μὴ παρακολουθοῦντος οὐκ ἂν ἔχοιμεν εἰπεῖν, εἰ καὶ μετὰ τὸ συνιέναι τῶν εἰρημένων ὁ μέν τις ἐπικρίνας συγκατέθετο τῷ λεγομένῳ, ὁ δὲ ἀνένευσεν πρὸς αὐτό. ### English translation (Claude) For we could not say how, among us human beings, the one who has followed differs from the one who does not follow, if after understanding what was said one person, having judged, assented to what was said, and another rejected it. ### Citation (SBL) Origen, Comm. Jo. 20.201 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-201). ## Commentary on John 20.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-202 - Source: Preuschen 4:357–358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the devil were evil by nature, the blame would fall on his Creator, which is absurd. ### Greek text Πολλάκις δὲ εἴπομεν, ὅτι ἐὰν συγχωρηθῇ τοῦτο τὸ ἀδύνατον λέγω δὲ τὸ εἶναι οὐσίας ἑτέρας καὶ ἀνεπίδεκτον τῶν κρειττόνων τὸν διάβολον), περὶ μὲν ἐκείνου ἀπολογησόμεθα ὡς οὐδαμοῦ αἰτίου τῆς πονηρίας, τὸ δὲ ἔγκλημα τῷ αὐτὸν οὐσιώσαντι καὶ δημιουργήσαντι προσάψομεν, ὅπερ ἐστὶ πάντων ἀτοπώτατον. ### English translation (Claude) We have often said that, if this impossible thing is granted (I mean that the devil is of a different substance and incapable of better things), we shall defend him as in no way the cause of wickedness, and lay the charge on the one who gave him being and fashioned him, which is the most absurd of all. ### Citation (SBL) Origen, Comm. Jo. 20.202 (Preuschen 4:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-202). ## Commentary on John 20.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-203 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human souls, like bodies, share one substance. ### Greek text πρόδηλον δὲ τὸ παράλογον ἔσται τῷ κατανοήσαντι ψυχῶν ἀνθρωπίνων οὐσίαν καὶ ἐνιδόντι ὅτι ἀμήχανόν ἐστιν, ὥσπερ σώματα παρὰ σώματα εἶναι ἀνθρώπινα ἑτέρας καὶ ἑτέρας οὐσίας, οὕτω καὶ ψυχὰς παρὰ ψυχάς, καὶ νοητικὸν παρὰ τὸ νοητικόν, καὶ τὸ διανοητικὸν παρὰ τὸ διανοητικόν. ### English translation (Claude) The unreasonableness will be evident to one who has considered the substance of human souls and seen that it is impossible, just as human bodies are not of one and another substance compared with other bodies, so also for souls to be so compared with souls, and the intellect with the intellect, and the reasoning faculty with the reasoning faculty. ### Citation (SBL) Origen, Comm. Jo. 20.203 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-203). ## Commentary on John 20.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-204 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If people differed in substance, their mental powers would differ in kind too. ### Greek text τὸ δὲ ὅμοιον ἐρεῖς καὶ ἐπὶ τοῦ λογικοῦ καὶ ἐπὶ τῶν ἐν τῇ ψυχῇ δυνάμεων, τῆς τε μνημονικῆς καὶ τῆς οὕτως φανταστικῆς· ἀνάγκη γάρ, εἰ ἑτεροούσιός ἐστιν ἄνθρωπός τις παρʼ ἕτερον, καὶ ἑτερογενεῖς εἶναι τὰς τῆς ψυχῆς δυνάμεις, καὶ ἑτερογενῆ εἶναι, φέρε εἰπεῖν, τὴν μνημονικὴν παρὰ τὴν μνημονικὴν διανοητικὴν παρὰ τὴν διανοητικήν. ### English translation (Claude) You will say the same of the rational faculty and of the powers in the soul, memory and imagination; for if one human being is of a different substance from another, the powers of the soul must also be of different kinds, and memory must be of a different kind from memory, say, and reasoning from reasoning. ### Citation (SBL) Origen, Comm. Jo. 20.204 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-204). ## Commentary on John 20.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-205 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When “spiritual” and “earthy” people think alike, is that not because they share one substance? ### Greek text ἐξεταζέσθω δὲ ὁ λόγος περὶ τούτων, ἃ ὁμοίως ἂν νοήσαι καὶ διανοηθείη, ὥστε καὶ συγκαταθέσθαι ἢ ἐπισχεῖν ἢ ἀνανεῦσαι ὅν φασιν ἐκεῖνοι πνευματικὸν καὶ ὃν λέγουσιν εἶναι χοϊκόν. ἆρα γὰρ τὸ παραπλήσιον ἐν διαφόροις γέγονεν οὐσίαις, ἢ διὰ τοῦτο παραπλήσιον γέγονεν τὸ πάθος, ἐπεὶ ὁμοούσιον ἦν τοῦτο ᾧ συμβέβηκε τὸ πάθος; ### English translation (Claude) Let the argument be examined concerning things that the one they call spiritual and the one they say is earthy might understand and think alike, so as also to assent, suspend judgment, or reject. Has the like experience occurred in different substances, or has the experience been alike because that to which it happened was of the same substance? ### Translation notes - The terms “spiritual” and “earthy” (or “choic”) are Valentinian classes of people. ### Citation (SBL) Origen, Comm. Jo. 20.205 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-205). ## Commentary on John 20.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-206 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Identical mental acts in different substances is irrational; a second substance within the same one is foolish. ### Greek text τὸ μὲν οὖν φάναι τοὺς αὐτοὺς τύπους φαντασιῶν καὶ συγκαταθέσεων καὶ διανοήσεων καὶ μνημονεύσεων γεγονέναι ἐν τοῖς ἑτεροουσίοις ἄλογον· τὸ δὲ ἐν τοῖς ὁμοουσίοις ἐκ μέρους ὡς παρὰ ταύτην εἶναί τινα καὶ ἄλλην οὐσίαν έν αὐτοῖς ἠλίθιον. ### English translation (Claude) To say, then, that the same patterns of impressions, assents, reasonings, and memories have arisen in beings of different substances is irrational; and to say that in those of the same substance there is partly some other substance in them besides this one is foolish. ### Citation (SBL) Origen, Comm. Jo. 20.206 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-206). ## Commentary on John 20.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-207 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let them show a substance beyond these powers, better in the spiritual or worse in the earthy. ### Greek text παραστησάτωσαν γὰρ παρὰ τὰς δυνάμεις ταύτας ἑτέραν τινὰ οὐσίαν μὴ νοοῦσαν μηδὲ διανοουμένην μηδὲ μεμνημένην μηδὲ φαντασιουμένην ἐν οἷς φασὶν εἶναι πνευματικοῖς κρείττονα τῆς νοούσης καὶ διανοουμένης, ἢ ἐν τοῖς χοϊκοῖς ἤτοι ὁμοίαν ἢ χείρονα· ### English translation (Claude) For let them present, besides these powers, some other substance that neither understands nor reasons nor remembers nor has impressions, in those they say are spiritual, better than the one that understands and reasons, or in the earthy either equal or worse; ### Citation (SBL) Origen, Comm. Jo. 20.207 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-207). ## Commentary on John 20.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-208 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They may argue that like impressions can form on different substances, as one seal stamps gold and wax. ### Greek text οὐδὲ γὰρ φήσουσιν κρείττονα. ἀλλʼ εἰκὸς αὐτοὺς ἐρεῖν ὅτι ὥσπερ ἐνδέχεται ἀπὸ τῆς αὐτῆς σφραγῖδος ὁμοίως τυπωθῆναι τὴν ἀνόμοιον οὐσίαν χρυσοῦ καὶ ἀργύρου καὶ κασσιτέρου καὶ μολίβου καὶ κηροῦ, οὕτω δυνατὸν ἀπὸ τῶν αὐτῶν φαντασιῶν τοὺς παραπλησίους ἐγγενέσθαι τύπους τοῖς ἐν διαφόροις οὐσίαις τυγχάνουσιν καὶ φαντασιουμένοις· τὸ δʼ ὅμοιον καὶ ἐπὶ διανοίας καὶ νοήσεως καὶ μνημονεύσεως φήσουσιν. ### English translation (Claude) for they will not say better. But it is likely they will say that, just as it is possible for the unlike substances of gold, silver, tin, lead, and wax to be stamped alike by the same seal, so it is possible for like patterns to arise from the same impressions in those who are of different substances and receive the impressions; and they will say the same of reasoning, understanding, and remembering. ### Citation (SBL) Origen, Comm. Jo. 20.208 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-208). ## Commentary on John 20.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-209 - Source: Preuschen 4:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seal comparison fails: one can still tell gold from silver though the stamp is alike. ### Greek text ἀλλʼ ὅρα μήποτε κἂν πάνυ πιθανὸς εἶναι ὀ λόγος οὗτος δοκῇ, συναρπάζειν μᾶλλον καὶ σοφίζεσθαι δύναται ἀνομοίως παραβεβλημένος ἤπερ πείθειν τὸν ἀκριβῶς τῷ παραδείγματι ἐπιστήσαντα· ἐπὶ μὲν γὰρ τῆς εἰκόνος ἔχω δεῖξαι, ἤτοι ἐν χρυσῷ ὁ τύπος ἢ έν ἀργύρῳ, ᾗ μὲν ὁ τύπος παραπλήσιος δείκνυται, τὴν ἰδιότητα τοῦ ἐν χρυσῷ γεγονέναι παρὰ τὸ ἐν ἀργύρῳ τετυπῶσθαι ἢ ταῖς λοιπαῖς ὕλαις. ### English translation (Claude) But see whether this argument, even if it seems very plausible, can rather catch one off guard and deceive, being an unlike comparison, than persuade one who attends precisely to the example. For in the case of the image I can show, whether the impression is in gold or silver, insofar as the impression is shown to be alike, the distinctive quality of its being in gold as opposed to its being stamped in silver or the other materials. ### Citation (SBL) Origen, Comm. Jo. 20.209 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-209). ## Commentary on John 20.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-210 - Source: Preuschen 4:358–359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unless they can show such a difference, their claim is assertion without proof. ### Greek text οὕτω τοίνυν ἡμῖν παραστησάτωσαν ἰδίωμα τοῦ δεξαμένου τύπον κρείττονα ἢ ἐλάττονα ἢ ὑποδεέστερον, καὶ πειραθήτωσαν κἂν περιλαλῆσαι τὴν τῶν δεξαμένων τὴν τῶν τύπων παραπλησίως διάφορον οὐσίαν· μὴ γὰρ παριστάντες ἀποφανοῦνται μέν, οὐκ ἀποδείξουσιν δέ. ### English translation (Claude) Let them, then, show us the distinctive quality of what has received an impression, better or less or inferior, and let them try at least to talk around the different substance of those who receive the impressions alike. For if they do not show it, they will assert, but they will not prove. ### Citation (SBL) Origen, Comm. Jo. 20.210 (Preuschen 4:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-210). ## Commentary on John 20.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-211 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon also claims the devil has desires but no will. ### Greek text Τοσαῦτα καὶ πρὸς τὸν Ἡρακλέωνος λόγον εἰπόντος· τὸ »Ἐκ τοῦ πατρὸς τοῦ διαβόλου« ἀντὶ τοῦ > ἐκ τῆς τοῦ < εἰρήσθω. πάλιν εἰς τὸ »Τὰς ἐπιθυ- »μίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν« διαστέλλεται λέγων τὸν διάβολον μὴ ἔχειν θέλημα ἀλλʼ ἐπιθυμίας. ### English translation (Claude) Let this much be said against Heracleon's account, which takes “of your father the devil” as meaning “of the substance of the devil.” Again, on “You wish to do the desires of your father,” he distinguishes, saying that the devil does not have will but desires. ### Scripture references - John 8:44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. The first sentence is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.211 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-211). ## Commentary on John 20.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-212 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen objects that the devil plainly wills evil. ### Greek text καὶ ἐμφαίνεται αὐτόθεν τὸ ἀδιανόητον τοῦ λόγου· ἐθέλειν γὰρ τὰ πονηρὰ πᾶς ἄν τις ὁμολογήσαι ἐκεῖνον. συνάξεις δὲ καὶ αὐτός, εἰ καὶ ἐπὶ τοῦ παρόντος ἐν προχείρῳ οὐκ ἔχομεν παραθέσθαι, εἴ που ἐν τῇ γραφῇ τὸ θέλειν ἐπὶ τοῦ διαβόλου τέτακται. ### English translation (Claude) And the unintelligibility of the account is at once apparent; for everyone would agree that he wills wicked things. You yourself will gather, though for the present we do not have them at hand to cite, whether anywhere in Scripture “willing” is applied to the devil. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.212 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-212). ## Commentary on John 20.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-213 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says Jesus spoke to psychics, sons of the devil by adoption, not by nature. ### Greek text μετὰ ταῦτά φησιν ὁ Ἡρακλέων ὡς ἄρα ταῦτα εἴρηται οὐ πρὸς τοὺς φύσει τοῦ διαβόλου υἱούς, τοὺς χοϊκούς, ἀλλὰ πρὸς τοὺς ψυχικούς, θέσει υἱοὺς διαβόλου γινομένους· ἀφʼ ὧν τῇ φύσει δύνανταί τινες καὶ θέσει υἱοὶ θεοῦ χρηματίσαι. ### English translation (Claude) After this Heracleon says that these words were addressed not to those who are sons of the devil by nature, the earthy, but to the psychics, who become sons of the devil by adoption; from whom, by nature, some can also be called sons of God by adoption. ### Scripture references - John 8:44: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. In Valentinian terms the “earthy” (χοϊκοί) are sons of the devil by nature; the “psychics” may become sons of God or of the devil. ### Citation (SBL) Origen, Comm. Jo. 20.213 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-213). ## Commentary on John 20.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-214 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: they become the devil's children by loving and doing his desires. ### Greek text καί φησί γε ὅτι παρὰ τὸ ἡγαπηκέναι τὰς ἐπιθυμίας τοῦ διαβόλου καὶ ποιεῖν τέκνα οὑτοι τοῦ διαβόλου γίνονται, οὐ φύσει τοιοῦτοι ὄντες. ### English translation (Claude) And he says that by having loved the devil's desires and doing them these become children of the devil, not being such by nature. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.214 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-214). ## Commentary on John 20.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-215 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon distinguishes children by nature, by disposition, and by desert. ### Greek text καὶ διαστέλλεται ὡς ἄρα τριχῶς δεῖ ἀκούειν τῆς κατὰ τέκνα ὀνομασίας, πρῶτον φύσει, δεύτερον γνώμῃ, τρίτον ἀξίᾳ· καὶ φύσει μέν, φησίν, ἐστὶν τὸ γεννηθὲν ὑπό τινος γεννητοῦ, ὃ καὶ κυρίως τέκνον καλεῖται· γνώμῃ δέ, ὅτε τὸ θέλημά τις ποιῶν τινος διὰ τὴν ἑαυτοῦ γνώμην τέκνον ἐκείνου οὑ ποιεῖ τὸ θέλημα καλεῖται· ἀξίᾳ καθʼ ὃ λέγονταί τινες γεέννης τέκνα καὶ σκότους ἀνομίας, καὶ ὄφεων καὶ ἐχιδνῶν γεννήματα. ### English translation (Claude) And he distinguishes that the name “children” must be understood in three ways: first by nature, second by disposition, third by desert. By nature, he says, is what is begotten by someone who begets, which is also properly called a child; by disposition, when someone doing another's will by his own disposition is called the child of the one whose will he does; by desert, in the sense in which some are called children of Gehenna and of darkness and lawlessness, and offspring of snakes and vipers. ### Scripture references - Matt 23:15: allusion, high confidence - Matt 23:33: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon; the allusions are Matt 23:15 and 23:33 (compare Matt 3:7). ### Citation (SBL) Origen, Comm. Jo. 20.215 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-215). ## Commentary on John 20.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-216 - Source: Preuschen 4:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon offers no Scriptural support for his distinction. ### Greek text οὐ γὰρ γεννᾷ, φησί, ταῦτά τινα τῇ ἑαυτῶν φύσει· φθοροποιὰ γὰρ καὶ ἀναλίσκοντα τοὺς ἐμβληθέντας εἰς αὐτά· ἀλλʼ ἐπεὶ ἔπραξαν τὰ ἐκείνων ἔργα, τέκνα αὐτῶν εἴρηται. τοιαύτην δὲ διαστολὴν δεδωκὼς οὐδὲ κἂν ἐπὶ ποσὸν ἀπὸ γραφῶν παρεμυθήσατο τὴν ἰδίαν διήγησιν. ### English translation (Claude) For these do not beget anyone by their own nature, he says; for they are destructive and consume those thrown into them; but since they did their works, they are called their children. Yet having given such a distinction, he did not support his own explanation from the Scriptures even to a small extent. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon, followed by Origen's comment. ### Citation (SBL) Origen, Comm. Jo. 20.216 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-216). ## Commentary on John 20.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-217 - Source: Preuschen 4:359–360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “by nature children of wrath” refutes Heracleon's distinction. ### Greek text εἴποιμεν δʼ ἂν πρὸς αὐτὸν ὅτι εἰ μὴ φύσει, ἀλλὰ ἀξίᾳ γεέννης τέκνα ὀνομάζεται καὶ σκότους καὶ ἀνομίας (φθοροποιὰ γὰρ ταῦτα καὶ μᾶλλον ἤπερ συνιστάντα), πῶς ὁ Παῦλός φησί που τὸ »Ἤμεθα † φύσει τέκνα ὀργῆς ὡς καὶ οἱ λοιποί«; ἢ λεγέτωσαν ἡμῖν ὡς οὐκ ἔστιν ἀναλωτικὸν καὶ μάλιστα κατʼ αὐτὸν φθοροποιὸν ἡ ὀργή, ἧς τέκνα ἤμεθα. ### English translation (Claude) We would say to him that if one is called a child of Gehenna and of darkness and lawlessness not by nature but by desert (for these are destructive rather than sustaining), how does Paul say somewhere, “We were by nature children of wrath, like the rest”? Or let them tell us that wrath, whose children we were, is not consuming and, on his view especially, destructive. ### Scripture references - Eph 2:3: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotation is Eph 2:3; a dagger marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 20.217 (Preuschen 4:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-217). ## Commentary on John 20.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-218 - Source: Preuschen 4:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon: they are called the devil's children because they became like him by their works. ### Greek text πάλιν φησὶν ὅτι τέκνα τοῦ διαβόλου νῦν λέγει τούτους, οὐχ ὅτι γεννᾷ τινας ὁ διάβολος, ἀλλʼ ὅτι τὰ ἔργα τοῦ διαβόλου ποιοῦντες ὡμοιώθησαν αὐτῷ. ### English translation (Claude) Again he says that he now calls these children of the devil, not because the devil begets anyone, but because, doing the works of the devil, they became like him. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.218 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-218). ## Commentary on John 20.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-219 - Source: Preuschen 4:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Better to say that all the devil's children become so by their works, not by nature. ### Greek text πόσῳ δὲ βέλτιον περὶ πάντων τῶν τοῦ διαβόλου τέκνων τοῦτο ἀποφαίνεσθαι, ὡς ὁμοιουμένων αὐτῷ τῷ ποιεῖν τὰ ἔργα αὐτοῦ καὶ οὐ διὰ τὴν οὐσίαν καὶ τὴν κατασκευὴν τὴν χωρὶς ἔργων τέκνων διαβόλου χρηματιζόντων; Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀΠʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ### English translation (Claude) How much better to declare this about all the children of the devil, as being made like him by doing his works, and not called children of the devil because of substance and constitution apart from works? “He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him.” ### Scripture references - John 8:44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The closing quotation is John 8:44, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.219 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-219). ## Commentary on John 20.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-220 - Source: Preuschen 4:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Killing is not always blameworthy (Phinehas, David); we must find which “life” the devil destroys. ### Greek text Ἐπεί ἐστίν τις κοινότερον ἀνθρωποκτόνος ὁ ὁπωσποτὲ ἀπεκτονὼς ἄνθρωπον, ὅστις ἐστὶν καὶ μέσος, καθʼ ὃ καὶ ζήλῳ θεοῦ πεποίηκεν ὁ Φινεὲς ἀποκτείνας τὸν Ἰσραηλίτην πορνεύοντα καὶ τὴν Μαδιανίτιν καὶ ἀνθρωποκτόνος οὐ καὶ ὁ Δαβὶδ «ἐν ὀνόματι κυρίου τῶν δυνάμεων, θεοῦ παρατάξεως »Ἰσραήλ« πατάξας τὸν Γολιάθ, ζητητέον τὴν ζωὴν καὶ τὸν ἐναντίον ταύτῃ θάνατον αὐτοῦ, ἕνα νοηθῇ ὁ ψεκτῶς ἀνθρωποκτόνος. ### English translation (Claude) Since in a more common sense a murderer is anyone who has killed a human being in any way whatever, which is a matter indifferent, in the sense in which Phinehas acted in zeal for God when he killed the Israelite committing sexual immorality and the Midianite woman, and David was not a murderer when he struck down Goliath “in the name of the Lord of hosts, the God of the armies of Israel,” we must seek the life of man and the death opposed to it, so that the blameworthy murderer may be understood. ### Scripture references - Num 25:7–8: allusion, high confidence - 1 Sam 17:45: quotation, high confidence ### Translation notes - The allusion is Num 25:7–8; the quotation is 1 Sam 17:45. Origen calls such killing “indifferent” (μέσος) in the Stoic sense. ### Citation (SBL) Origen, Comm. Jo. 20.220 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-220). ## Commentary on John 20.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-221 - Source: Preuschen 4:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil murdered Adam and Eve by leading them to sin. ### Greek text καὶ ὅσον μὲν ἐπὶ τῇ ἱστορίᾳ φήσεις τὸν Ἀδὰμ καὶ τὴν Εὔαν, ὅσον οὐχ ἡμαρτήκεισαν, μὴ ἀνῃρῆσθαι· ᾗ δὲ ἡμέρᾳ ἔφαγον ἀπὸ τοῦ ἀπηγορευμένου ξύλου εὐθέως καὶ τεθνηκέναι, οὐκ ἄλλου τινὸς ἀποκτείναντος αὐτοὺς ἢ τοῦ ἀνθρωποκτόνου διαβόλου, ὅτε τὴν Εὔαν διὰ τοῦ ὄφεως ἠπάτησεν καὶ ἡ Εὔα δέδωκεν τῷ ἀνδρὶ ἀπὸ τοῦ ξύλου, καὶ ἔφαγεν ὁ ἀνήρ. ### English translation (Claude) As far as the history goes, you will say that Adam and Eve, as long as they had not sinned, were not done away with; but on the day they ate from the forbidden tree they immediately also died, no one else having killed them but the murderer, the devil, when he deceived Eve through the serpent, and Eve gave the man some of the tree, and the man ate. ### Scripture references - Gen 2:17: allusion, high confidence - Gen 3:1–6: allusion, high confidence ### Translation notes - The allusions are Gen 2:17 and 3:1–6. ### Citation (SBL) Origen, Comm. Jo. 20.221 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-221). ## Commentary on John 20.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-222 - Source: Preuschen 4:360–361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At a deeper level, Origen gathers the Gospel sayings that God is the God of the living. ### Greek text κατὰ μέντοι γε τὰ βαθύτερα τῶν δογμάτων νοήσας τὸ »Οὐκ ἀποθανοῦμαι ἀλλὰ ζήσομαι, »καὶ διηγήσομαι τὰ ἔργα κυρίου«, καὶ τὸ ὑπὸ τοῦ σωτῆρος πρὸς τοὺς Σαδδουκαίους ἀπορρητότατα τοῖς συνιέναι τοῦ λεγομένου δυναμένοις εἰρημένον ἐν τῷ κατὰ Ματθαῖον· »Περὶ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος· »Ἐγώ εἰμι θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; οὐκ ἔστιν »ὁ θεὸς θεὸς νεκρῶν, ἀλλὰ ζώντων«, καὶ ἐν τῷ κατὰ Λουκᾶν· »Ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωσῆς ἐμήνυσεν, ὡς λέγει ἐπὶ τῆς βάτου κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· »οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων· πάντες γὰρ ἔτι δὲ καὶ ἐν τῷ κατὰ Μάρκον· ### English translation (Claude) But according to the deeper doctrines, having understood “I shall not die but live, and recount the works of the Lord,” and what the Savior said to the Sadducees, most secretly for those able to understand it, in the Gospel according to Matthew: “Concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? God is not the God of the dead but of the living”; and in the Gospel according to Luke: “But that the dead are raised, Moses too showed, at the bush, when he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob; he is not the God of the dead but of the living, for all …”; and further in the Gospel according to Mark: ### Scripture references - Ps 118:17 (117:17 LXX): quotation, high confidence - Matt 22:31–32: quotation, high confidence - Luke 20:37–38: quotation, high confidence ### Translation notes - The quotations are Ps 118:17 (117:17 LXX), Matt 22:31–32, and Luke 20:37–38 (breaking off); the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.222 (Preuschen 4:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-222). ## Commentary on John 20.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-223 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The patriarchs now live, having risen from spiritual death; one can only be dead who once lived. ### Greek text »Περὶ τῶν νεκρῶν, † οὐκ ἀνέγνωτε »ὅτι ἐγείρονται ἐν τῇ βίβλῳ Μωσέως ἐπὶ τῆς βάτου ὡς εἶπεν αὐτῷ »ὁ θεὸς λέγων· Ἐγώ εἰμι θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς »Ἰακώβ; οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων«, ὄψει ὅτι εἰ νῦν ζῇ ἐκ νεκρῶν ἀναστάς, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ νεκροὶ ἦσαν, πρὶν ζήσωσιν· νεκρὸς δὲ κυρίως οὐδεὶς λέγεται μὴ πρότερον ζήσας. ### English translation (Claude) “Concerning the dead, that they are raised, have you not read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? He is not the God of the dead but of the living”; you will see that if Abraham, Isaac, and Jacob now live, having risen from the dead, they were dead before they lived; and no one is properly called dead who has not lived before. ### Scripture references - Mark 12:26–27: quotation, high confidence ### Translation notes - The quotation is Mark 12:26–27; a dagger marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 20.223 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-223). ## Commentary on John 20.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-224 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil killed the life of man made in God's image; he murdered the whole race in Adam. ### Greek text ἐπίστησον δὲ καὶ τῷ »Ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, καὶ ἐν »τῷ χριστῷ πάντες ζωοποιηθήσονται«, ἐν οἷς οὔτε ὁ μέσος θάνατος σημαίνεται κατὰ τὸ »Ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν«, οὔτε ἡ ἀδιάφορος ζωὴ καὶ μήτε ἀγαθὸν οὖσα καθʼ αὑτὴν μήτε κακὸν κατὰ τὸ »Ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται«, καὶ ὄψει τὴν ζωὴν τοῦ κατʼ εἰκόνα ἀνθρώπου. νοήσας δὲ αὐτοῦ τὴν ζωὴν συνήσεις τίνα τρόπον ὁ ἀνθρωποκτόνος ἀπέκτεινε τὸν ζῶντα ἄνθρωπον, οὐ διά τινα ἕνα ἰδίως ποιόν, ἀλλὰ διʼ ὅλον τὸ γένος, ὅ ἀπέκτεινεν, καθʼ ὃ »ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν«, λεχθησόμενος ἀνθρωποκτόνος. ### English translation (Claude) Consider also “In Adam all die, and in Christ all will be made alive,” in which neither the indifferent death is meant by “In Adam all die,” nor the indifferent life, which is neither good nor bad in itself, by “In Christ all will be made alive”; and you will see the life of the man made according to the image. Having understood his life, you will understand how the murderer killed the living man, not because of some one individual, but because of the whole race, which he killed, in the sense that “in Adam all die,” and so is called a murderer. ### Scripture references - 1 Cor 15:22: quotation, high confidence - Gen 1:26–27: allusion, high confidence ### Translation notes - The quotation is 1 Cor 15:22; the allusion is Gen 1:26–27. ### Citation (SBL) Origen, Comm. Jo. 20.224 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-224). ## Commentary on John 20.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-225 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aware of this death, each of us laments with Paul, “Who will deliver me from this body of death?” ### Greek text ταύτην δὲ τὴν ἀνθρωποκτονίαν εἰργάσατο ἀρξάμενος ἀπʼ ἀρχῆς, διʼ ἣν ἀνθρωποκτονίαν αὐτοῦ ἕκαστος τῶν νοούντων αὐτὸ καὶ τὸ ἑαυτοῦ σῶμα, καὶ τίνι οἰκεῖόν ἐστιν, τοῦτο ἐρεῖ, ταλανίζων ἑαυτὸν ἐπὶ τῷ ἐν τῷ Ἀδὰμ ἀποτεθνηκέναι, τὸ »Ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ »θανάτου τούτου«; βλέπων καὶ τίνα τρόπον εἴρηται τὸ »Εἰς χοῦν θανάτου κατήγαγές με«· καὶ τὸ »Ἐταπείνωσας ἡμᾶς ἐν τόπῳ κα- »κώσεως«· καὶ τὸ »Σῶμα τῆς ταπεινώσεως ἡμῶν«. ### English translation (Claude) This murder he committed, beginning from the beginning; because of which murder of his, each of those who understand it and their own body, and to what it properly belongs, will say, lamenting that he has died in Adam, “Wretched man that I am! Who will deliver me from the body of this death?”, seeing also how it is said, “You have brought me down into the dust of death,” and “You have humbled us in a place of affliction,” and “the body of our humiliation.” ### Scripture references - Rom 7:24: quotation, high confidence - Ps 22:15 (21:16 LXX): quotation, high confidence - Ps 44:19 (43:20 LXX): quotation, high confidence - Phil 3:21: quotation, high confidence ### Translation notes - The quotations are Rom 7:24, Ps 22:15 (21:16 LXX), Ps 44:19 (43:20 LXX), and Phil 3:21. ### Citation (SBL) Origen, Comm. Jo. 20.225 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-225). ## Commentary on John 20.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-226 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The murderer rules this earthly world of the dead; but by grace we were buried and raised with Christ. ### Greek text ἔστιν δὲ καὶ ἀπορρητότερόν τι διʼ ὅ ὁ ἀπʼ ἀρχῆς ἀνθρωποκτόνος ἄρχων ἐστὶν τοῦ κόσμου τούτου, λέγω δὲ τοῦ περιγείου τόπου, ὅπου εἰσὶν οὓς ἀπέκτεινεν ἄνθρωποι. ὁ μὲν οὖν ἀνθρωποκτόνος ἀπέκτεινεν ἡμᾶς· ἡμεῖς δὲ χάριτι θεοῦ συνετάφημεν Χριστῷ καὶ συνανέστημεν αὐτῷ, εἴγε σύμμορφοι γεγόναμεν τῇ ἀναστάσει αὐτοῦ καὶ ἐν καινότητι ζωῆς περιπατοῦμεν. ### English translation (Claude) There is also something more secret, because of which the murderer from the beginning is the ruler of this world, I mean of the region around the earth, where the human beings he killed are. The murderer, then, killed us; but we by God's grace were buried with Christ and rose with him, if indeed we have been conformed to his resurrection and walk in newness of life. ### Scripture references - John 12:31: allusion, high confidence - Rom 6:4–5: allusion, high confidence ### Translation notes - The allusions are John 12:31 and Rom 6:4–5. ### Citation (SBL) Origen, Comm. Jo. 20.226 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-226). ## Commentary on John 20.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-227 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil rules only the dead, not the living. ### Greek text ὁ δὲ ἀνθρωποκτόνος ἄρχει τῶν ἀνῃρημένων καὶ ἄρχει τῶν νεκρῶν, ζῶντος δὲ οὐδενὸς ἡγεισθαι δύναται. ### English translation (Claude) The murderer rules those who have been done away with and rules the dead, but can lead none who lives. ### Citation (SBL) Origen, Comm. Jo. 20.227 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-227). ## Commentary on John 20.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-228 - Source: Preuschen 4:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Christ's death, the devil no longer rules even the dead. ### Greek text ἐὰν δὲ ἐπιπλεῖον ἐπιστήσῃς καὶ τοῖς περὶ τῶν νεκρῶν γεγραμμένοις, οἷον τούτῳ »Εἰς τοῦτο Χριστὸς ἀπέθανεν καὶ ἀνέστη, ἵνα καὶ νεκρῶν »καὶ ζώντων κυριεύσῃ«, ὄψει τίνα τρόπον διὰ τὸν θάνατον τοῦ Ἰησοῦ οὐδὲ τῶν νεκρῶν κυριεύει ἔτι· ἀπέθανεν γὰρ Ἰησοῦς ἵνα καὶ νεκρῶν κυριεύσῃ. ### English translation (Claude) And if you attend further also to what is written about the dead, for example, “For this Christ died and rose, that he might be Lord of both the dead and the living,” you will see how, through the death of Jesus, he no longer rules even the dead; for Jesus died that he might be Lord of the dead too. ### Scripture references - Rom 14:9: quotation, high confidence ### Translation notes - The quotation is Rom 14:9. ### Citation (SBL) Origen, Comm. Jo. 20.228 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-228). ## Commentary on John 20.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-229 - Source: Preuschen 4:361–362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The living bear God's image; those slain by the devil bear the image of the earthy and dead. ### Greek text ὅσον μὲν οὖν ζῇ ὁ ἄνθρωπος, οὐ φορεῖ τὴν τοῦ χοϊκοῦ εἰκόνα· ἀποθνήσκων δὲ καὶ ἀναιρούμενος ὑπὸ τοῦ ἀνθρωποκτόνου, ἅμα τε οὐ συνέχει τὴν τοῦ θεοῦ τὴν τοῦ χοϊκοῦ καὶ νεκροῦ· νεκρὸς γὰρ ὁ χοϊκός, ὥσπερ ζῶν ὁ ἐπουράνιος· καὶ ὁ θεὸς οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων θεός. ### English translation (Claude) As long as a man lives, then, he does not bear the image of the earthy; but when he dies and is done away with by the murderer, he no longer holds fast the image of God, but that of the earthy and dead; for the earthy one is dead, just as the heavenly one is living; and God is not the God of the dead but of the living. ### Scripture references - 1 Cor 15:49: allusion, high confidence - Matt 22:32: allusion, high confidence ### Translation notes - The allusions are 1 Cor 15:49 and Matt 22:32. The middle clause is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.229 (Preuschen 4:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-229). ## Commentary on John 20.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-230 - Source: Preuschen 4:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is our God only if we have risen to new life. ### Greek text διόπερ εἰ μὲν συνανέστημεν ἐν καινότητι ζωῆς περιπατοῦντες, ὁ θεός ἐστιν ἡμῶν· εἰ δὲ ἔτι ἐσμὲν ἐν νεκροῖς, ὁ θεὸς οὐ νεκρῶν καὶ ἡμῶν οὐκ ἔσται θεός. ### English translation (Claude) Therefore, if we have risen with him, walking in newness of life, God is ours; but if we are still among the dead, God is not of the dead, and he will not be our God. ### Scripture references - Rom 6:4: allusion, high confidence ### Translation notes - The allusion is Rom 6:4. ### Citation (SBL) Origen, Comm. Jo. 20.230 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-230). ## Commentary on John 20.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-231 - Source: Preuschen 4:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are “dead in Christ” and will rise first, as Paul says. ### Greek text Παράκειται δὲ τῷ ἐξετάζειν τὰ περὶ τοῦ ἀπʼ ἀρχῆς ἀνθρωποκτόνου καὶ τὸ ἰδεῖν τινὰς νεκροὺς μέν, οὐκ ἐν ἄλλῳ δὲ ἢ ἐν Χριστῷ νεκρούς, οἳ καὶ πρῶτον ἀναστήσονται· περὶ ὧν έν μὲν τῇ Πρὸς Κορινθίους οὕτω λέγεται· »Σαλπίσει γάρ, καὶ οἱ νεκροὶ ἀνα- »στήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα«· έν δὲ τῇ πρὸς Θεσσαλονικεῖς· »Τοῦτο γὰρ ὑμῖν λέγομεν λόγῳ κυρίου, ὅτι ἡμεῖς οἰ »ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου, οὐ μὴ »φθάσωμεν τοὺς κοιμηθέντας· ὅτι αὐτὸς ὁ κύριος έν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σἀλπιγγι θεοῦ καταβήσεται ἀπʼ οὐρανοῦ, »καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον· ἔπειτα ἡμεῖς οἱ »ζῶντες, οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέ- »λαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν »κυρίῳ ἐσόμεθα«. ### English translation (Claude) Next to examining the things about the murderer from the beginning lies seeing that some are dead, but dead in none other than Christ, who will also rise first; concerning whom it is said in the letter to the Corinthians: “For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed”; and in the letter to the Thessalonians: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep; for the Lord himself will descend from heaven with a cry of command, with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” ### Scripture references - 1 Cor 15:52: quotation, high confidence - 1 Thess 4:15–17: quotation, high confidence ### Translation notes - The quotations are 1 Cor 15:52 and 1 Thess 4:15–17. ### Citation (SBL) Origen, Comm. Jo. 20.231 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-231). ## Commentary on John 20.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-232 - Source: Preuschen 4:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “living” in Christ are the perfect; the “dead in Christ” are believers who still sin from ignorance or weakness. ### Greek text καὶ ἡγοῦμαι ζῶντας μὲν εἶναι ἐν Χριστῷ τοὺς τετελειωμένους καὶ μηδαμῶς ἔτι ἁμαρτίαν ἐργαζομένους, νεκροὺς δὲ ἐν Χριστῷ τοὺς διακειμένους μὲν κατὰ τὴν ἐν Χριστῷ πίστιν καὶ προαιρουμένους βιοῦν καλῶς, οὐ μὴν ἤδη κατωρθωκότας ἀλλʼ ἔτι ἁμαρτάνοντας, ἤτοι κατʼ ἄγνοιαν τοῦ ἀκριβοῦς περὶ δικαιοσύνης ἀληθοῦς λόγου, ἢ κατὰ ἀσθένειαν νικωμένων τῶν κριμάτων ἀπὸ τῆς ἐπιθυμούσης κατὰ τοῦ πνεύματος σαρκός. ### English translation (Claude) And I think that those living in Christ are the ones made perfect who no longer commit sin at all, while the dead in Christ are those disposed according to faith in Christ and choosing to live well, yet not already having succeeded but still sinning, either through ignorance of the exact account of true righteousness, or through weakness, their judgments being overcome by the flesh that desires against the Spirit. ### Scripture references - Gal 5:17: allusion, high confidence ### Translation notes - The allusion is Gal 5:17. ### Citation (SBL) Origen, Comm. Jo. 20.232 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-232). ## Commentary on John 20.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-233 - Source: Preuschen 4:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul counted himself among the “living”; the “dead in Christ” must rise first. ### Greek text καὶ τούτοις γε ἀκόλουθόν έστιν τὸν Παῦλον αἰσθανόμενον ἑαυτοῦ λέγειν διὰ τὸ ἤδη κατωρθωκέναι τὸ »Ἡμεῖς οἱ ζῶντες«. οὓς δὲ εἰρήκαμεν νεκρούς, οὑτοι μάλιστα δέονται τῆς ἀναστάσεως, οὐδὲ τῶν ζώντων δυναμένων ἁρπαγῆναι ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα, πρὶν πρῶτον τοὺς ἐν Χριστῷ νεκροὺς ἀναστῆναι· διὸ γέγραπται· »Οἱ νεκροὶ έν Χριστῷ ἀναστήσονται πρῶτον, ἔπειτα ἡμεῖς οἱ ζῶντες« καὶ τὰ ἑξῆς. ### English translation (Claude) And consistent with this is that Paul, conscious of himself, says “we who are alive,” because he had already succeeded. And those we have called dead most need the resurrection, since not even the living can be caught up in the clouds to meet the Lord in the air before the dead in Christ first rise; therefore it is written, “The dead in Christ will rise first; then we who are alive,” and what follows. ### Scripture references - 1 Thess 4:16–17: quotation, high confidence ### Translation notes - The quotations are 1 Thess 4:16–17. ### Citation (SBL) Origen, Comm. Jo. 20.233 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-233). ## Commentary on John 20.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-234 - Source: Preuschen 4:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps the cursed earth's labors arose from the devil's murder. ### Greek text ἐπιστήσεις δὲ εἰ καὶ διὰ τὴν ἀνθρωποκτονίαν αὐτοῦ οὐκ ἂν συστάντα τὰ ἐπὶ τῆς ἐπικαταράτου γῆς ἐν τοῖς ἔργοις τοῦ ἐκβληθέντος ἀπὸ »τοῦ παραδείσου τῆς τρυφῆς« Ἀδὰμ συνέστη. ### English translation (Claude) You will consider whether also because of his murder the things on the accursed earth, which would not otherwise have come into being, came into being in the works of Adam, who was cast out of “the paradise of delight.” ### Scripture references - Gen 3:17: allusion, high confidence - Gen 3:23: quotation, high confidence ### Translation notes - The allusions are Gen 3:17 and 3:23 (LXX “paradise of delight”). ### Citation (SBL) Origen, Comm. Jo. 20.234 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-234). ## Commentary on John 20.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-235 - Source: Preuschen 4:362–363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil, “the beginning of the Lord's formation,” envied creatures made to exist. ### Greek text πλὴν ἀνθρωποκτόνος οὗτος ἀπὸ τῆς τῶν ἐνεστηκότων γέγονεν ἀρχῆς, ὅστις, οἶμαι, γενόμενος »ἀρχὴ πλάσματος κυρίου« ἐφθόνησεν τοῖς κτισθεῖσιν »εἰς τὸ εἶναι«. ### English translation (Claude) Yet this one became a murderer from the beginning of the present things, who, I think, having become “the beginning of the Lord's formation,” envied those created “so that they might exist.” ### Scripture references - Job 40:19 (40:14 LXX): quotation, high confidence ### Extrabiblical texts - Wis 1:14 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Job 40:19 (40:14 LXX) and Wis 1:14. ### Citation (SBL) Origen, Comm. Jo. 20.235 (Preuschen 4:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-235). ## Commentary on John 20.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-236 - Source: Preuschen 4:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through envy death entered, until death, the last enemy, is destroyed. ### Greek text οὕτω »φθόνῳ θάνατος εἰσῆλθεν εἰς τὸν »κόσμον«, ἀεὶ ἐν οἷς ἂν εὕρῃ ζῶσιν ἀνθρωποκτονοῦντος ἕως ἂν πάντων τῶν ἐχθρῶν ὑποτεθέντων τοῖς ποσὶν τοῦ υἱοῦ τοῦ θεοῦ ἔσχατος ἐχθρὸς αὐτοῦ θάνατος καταργηθῇ. ### English translation (Claude) Thus “through envy death entered into the world,” as he always murders among those he finds living, until, when all enemies have been put under the feet of the Son of God, his last enemy, death, is destroyed. ### Scripture references - 1 Cor 15:25–26: allusion, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation is Wis 2:24; the allusions are 1 Cor 15:25–26. ### Citation (SBL) Origen, Comm. Jo. 20.236 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-236). ## Commentary on John 20.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-237 - Source: Preuschen 4:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One “stands in the truth” who holds sound doctrine firmly and is unmoved from the good by any pressure. ### Greek text Ἴδωμεν δὲ καὶ περὶ τοῦ »Καὶ ἐν τῇ ἀληθείᾳ οὐχ »ἕστηκεν«. πᾶς μὲν καὶ μόνος ὁ ὑγιῆ βεβαίως ἔχων δόγματα καὶ διὰ τὴν βεβαιότητα τῶν δογμάτων ἄσειστος τοῖς κρίμασιν τυγχάνων ἐν παντὶ καιρῷ, καὶ ὑπὸ μηδεμιᾶς περιστάσεως ἤ τινος σωματικῆς προφάσεως, οἷον δυσυπομενήτων πόνων ἢ σφοδροτέρας ὀρέξεως ἀφροδισίων ἢ ὁποιασδήποτε αἰτίας σαλευόμενος, ὥστʼ ἂν καὶ ἐπὶ Ποσὸν μετακινηθῆναι ἀπὸ τοῦ καλοῦ, εὐλόγως ἂν ἑστηκέναι ἐν τῇ ἀληθείᾳ νομίζοιτο· ### English translation (Claude) Let us see also about “And he has not stood in the truth.” Everyone, and only the one, who firmly holds sound doctrines and, because of the firmness of the doctrines, is unshaken in his judgments at every time, and is not shaken by any circumstance or bodily pretext, such as hard-to-bear pains or a more vehement appetite for sexual pleasures, or any cause whatever, so as to be moved even a little from the good, might reasonably be thought to have stood in the truth. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.237 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-237). ## Commentary on John 20.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-238 - Source: Preuschen 4:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same applies to beings without flesh and blood. ### Greek text οὗτος δὲ ὁ λόγος φθανέτω καὶ ἐπὶ τὰς ἔξω σαρκὸς καὶ αἵματος φύσεις· ἔστιν γὰρ καὶ ἐν τῇ ἐκείνων ζωῇ τὰ κατορθοῦντα ἑστηκέναι ἐν τῇ ἀληθείᾳ δεόντως λέγειν· εἰ δέ τις μὴ οὕτως »οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ«. ### English translation (Claude) And let this account reach also to natures outside flesh and blood; for in their life too it is fitting to say that those who do right have stood in the truth; but if anyone is not so, “he has not stood in the truth.” ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.238 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-238). ## Commentary on John 20.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-239 - Source: Preuschen 4:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Standing in the truth is one; failing to stand takes many forms, from trembling to falling. ### Greek text ἀλλʼ ἐφίστημι μήποτε ἓν μέν τι καὶ μονοειδές ἐστιν τὸ ἑστηκέναι ἐν τῇ ἀληθεία, ποικίλον δέ τι καὶ πολύτροπον τὸ μὴ ἑστηκέναι έν αὐτῇ· τινῶν μὲν τρεμούσαις, ἵνʼ οὕτως ὀνομάσω, ταῖς βάσεσιν καὶ σειομέναις βιαζομένων ἑστάναι ἐν αὐτῇ καὶ μηδέπω τοῦτο ἐχόντων· ἑτέρων δὲ τοῦτο μὲν οὐ πεπονθότων, ἐν κινδύνῳ δὲ τοῦ ἐν τούτω γενέσθαι καθεστηκότων, ὁποῖός ἐστιν ὁ λέγων· »Ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες«, καὶ ἄλλων καὶ πεπτωκότων ἐν αὐτῇ, περὶ ὡν οἶμαι λέγεσθαι τὸ »Πᾶς ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται«. ### English translation (Claude) But I consider whether standing in the truth is one single thing, while not standing in it is varied and manifold: some, with trembling feet, so to speak, and shaken, are forcing themselves to stand in it and do not yet have this; others have not experienced this, but are in danger of coming into it, such as the one who says, “But as for me, my feet were almost shaken”; and others have actually fallen in it, of whom I think it is said, “Everyone who falls on this stone will be broken.” ### Scripture references - Ps 73:2 (72:2 LXX): quotation, high confidence - Luke 20:18: quotation, high confidence ### Translation notes - The quotations are Ps 73:2 (72:2 LXX) and Luke 20:18. ### Citation (SBL) Origen, Comm. Jo. 20.239 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-239). ## Commentary on John 20.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-240 - Source: Preuschen 4:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses standing on the rock means standing on Christ, the truth. ### Greek text ἐπὶ τοῦτο τὸ ἑστάναι ἐν τῇ ἀληθείᾳ προτρέπων ὁ κύριος Μωσέα εἶπεν πρὸς αὐτόν· »Ἰδοὺ τόπος παρʼ ἐμοί, καὶ στήσῃ ἐπὶ τῆς πέτρας«· εἰ γὰρ ἡ πέτρα Χριστὸς ἦν, Χριστὸς δέ φησιν· »Ἐγώ εἰμι ἡ ἀλήθεια«, μήποτε τὸ »Στήσῃ ἐπὶ τῆς πέτρας« ἴσον δύναται τῷ »στήσῃ ἐπὶ τῆς ἀληθείας«. ### English translation (Claude) Urging to this standing in the truth, the Lord said to Moses, “Behold, there is a place beside me, and you will stand on the rock”; for if the rock was Christ, and Christ says, “I am the truth,” perhaps “You will stand on the rock” is equivalent to “You will stand on the truth.” ### Scripture references - Exod 33:21: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are Exod 33:21, 1 Cor 10:4, and John 14:6. ### Citation (SBL) Origen, Comm. Jo. 20.240 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-240). ## Commentary on John 20.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-241 - Source: Preuschen 4:363–364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Standing in the truth is rare and hard; as every man is a liar, no man as such stands in the truth. ### Greek text μόγις δέ ποτε τοῦτο καὶ μετὰ πολλὰ ἐγγίγνεταί τινι. μέχρι γοῦν τοῦ »Ἰδού, τόπος παρʼ ἐμοί, καὶ στήσῃ ἐπὶ τῆς πέτρας« Μωσῆς οὐδέπω εἱστήκει ἐπὶ τῆς πέτρας. καὶ εἴ τίς γε ἐπιμελέστερον τῇ ἀνθρωπίνῃ φύσει, οὐκ εὐχερῶς δυναμένῃ καθαρεύειν ἀπὸ ψευδῶν δογμάτων, ὄψεται ὅτι ὥσπερ »πᾶς ἄνθρωπος ψεύστης«, οὕτως πᾶς ἄνθρωπος οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ. ### English translation (Claude) This comes to someone only with difficulty and after much. At any rate, until “Behold, there is a place beside me, and you will stand on the rock,” Moses had not yet stood on the rock. And if anyone looks more carefully at human nature, which cannot easily be pure of false doctrines, he will see that, just as “every man is a liar,” so no man has stood in the truth. ### Scripture references - Exod 33:21: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence ### Translation notes - The quotations are Exod 33:21 and Ps 116:11 (115:2 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.241 (Preuschen 4:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-241). ## Commentary on John 20.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-242 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who stands in the truth is more than man, one of those God calls “gods.” ### Greek text εἰ γάρ τίς ἐστιν οὐ ψεύστης ἔτι ἢ ἕστηκεν ἐν τῇ ἀληθείᾳ, ὁ τοιοῦτος οὐκ ἔστιν ἄνθρωπος, ὥστ ἂν εἰπεῖν αὐτῷ καὶ τοῖς ὁμοίοις αὐτῷ τὸν θεόν· »Ἐγὼ εἶπα, θεοί »ἐστε καὶ υἱοὶ ὑψίστου πάντες«, οὐκ ἐπενεχθησομένου αὐτῷ τοῦ »Ὑμεῖς δὴ ὡς ἄνθρωποι ἀποθνήσκετε«. ### English translation (Claude) For if anyone is no longer a liar, or has stood in the truth, such a one is not a man, so that God may say to him and those like him, “I said, you are gods, and all of you sons of the Most High,” without the addition, “But you will die like men.” ### Scripture references - Ps 82:6–7 (81:6-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Ps 82:6–7 (81:6–7 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.242 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-242). ## Commentary on John 20.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-243 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil has not stood in the truth because there is no truth in him. ### Greek text εἴ τις οὖν καὶ ἄλλος οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ, δῆλον ὅτι καὶ ὁ διάβολος ὁ ἀπʼ ἀρχῆς ἀνθρωποκτόνος, καὶ ἡ αἰτία γε τοῦ μὴ ἑστηκέναι αὐτὸν ἐν ἀληθείᾳ τοῦτον εἴρηται τὸν τρόπον· »Ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ‘. ### English translation (Claude) If, then, anyone else has not stood in the truth, clearly the devil, the murderer from the beginning, has not; and the cause of his not having stood in the truth is stated in this way: “because there is no truth in him.” ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.243 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-243). ## Commentary on John 20.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-244 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil is self-deceived, the author of his own deception. ### Greek text διὰ τοῦτο δʼ οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ, ἐπείπερ ἠπάτηται καὶ ψευδῆ ὑπολαμβάνει καὶ ἠπάτηται αὐτὸς ὑφʼ ἑαυτοῦ, τούτων χείρων εἶναι λογισθεὶς τῶν λοιπῶν ἀπατωμένων, ὅτι ἐκεῖνοι μὲν ὑπὸ τούτου ἀπατῶνται, αὐτὸς ἑαυτῷ δημιουργός ἐστιν τῆς ἀπάτης. ### English translation (Claude) And there is no truth in him for this reason, that he has been deceived and supposes falsehoods, and has been deceived by himself, being reckoned worse than the rest of the deceived, because they are deceived by him, while he himself is the author of his own deception. ### Citation (SBL) Origen, Comm. Jo. 20.244 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-244). ## Commentary on John 20.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-245 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does “no truth in him” mean all his beliefs are false, or that he has no share in Christ the Truth? ### Greek text Ἄξιον δὲ ζητῆσαι πῶς λέγεται τὸ »Ἀλήθεια οὐκ ἔστιν ἐν »αὐτῷ«, οἷον πότερόν ποτε οὐδὲν ἀληθὲς ἔχει δόγμα, ἀλλὰ πάντα ὅσα ποτὲ δοξάζει ψευδῆ ἐστιν· ἢ ὅτι οὐ μετέχει Χριστοῦ, ὡς οἱ Χριστοῦ μέτοχοι μετέχουσιν τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ἀλήθεια«. ### English translation (Claude) It is worth asking in what sense “There is no truth in him” is said: whether he holds no true doctrine at all, but everything he ever thinks is false; or that he does not share in Christ, as those who share in Christ share in him who said, “I am the truth.” ### Scripture references - John 8:44: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are John 8:44 and 14:6. ### Citation (SBL) Origen, Comm. Jo. 20.245 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-245). ## Commentary on John 20.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-246 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third option: one who holds even one falsehood has no truth in him. ### Greek text οἱ γὰρ μετέχοντες αὐτοῦ μετέχουσιν αὐτοῦ καὶ καθʼ ὅ ἐστιν ἀλήθεια. καὶ διὰ τοῦτο ἀλήθειά ἐστιν έν αὐτοῖς. καὶ τρίτον δʼ ἂν ἐν τώ τόπῳ τοιοῦτον προσαπορηθείη, ἐπιστησόντων τινῶν εἰ χρὴ λέγειν μὴ εἶναι ἀλήθειαν ἐν τώ ὁτιποτοῦν ψεῦδος ὑπολαμβάνοντι, κἂν μετὰ πολλῶν ἀληθῶν τοῦτο νομίζῃ. ### English translation (Claude) For those who share in him share in him also insofar as he is truth, and for this reason truth is in them. And a third difficulty of this kind might be raised in the passage, some considering whether one should say that there is no truth in one who supposes any falsehood whatever, even if he holds it together with many truths. ### Citation (SBL) Origen, Comm. Jo. 20.246 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-246). ## Commentary on John 20.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-247 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one false clause makes a compound statement false, one false belief may leave “no truth” in a person. ### Greek text ὡς γὰρ ψεῦδος τὸ ἐκ μυρίων ὅσων ἀληθῶν καὶ ἑνὸς ψεύδους συμπεπλεγμένου, οὕτως ἐν τῷ δοξάζοντι μετὰ πολλῶν ἀληθῶν ἓν ψεῦδος οἱονεὶ τὸ τοιοῦτόν ἐστιν συμπεπλεγμένον, ὥστʼ ἂν εἰπεῖν ὅτι έν τῷδε οὐκ ἔστιν ἀλήθεια. δείκνυμι δὲ τὸν μετὰ πολλῶν ἀληθῶν ὲν ψεῦδος ὑπολαμβάνοντα. ### English translation (Claude) For just as a proposition made of countless truths with one falsehood woven in is false, so in one who holds one falsehood along with many truths, such a thing is, as it were, woven in, so that one might say that in this person there is no truth. And I point to the one who supposes one falsehood along with many truths. ### Translation notes - The argument uses Stoic logic of compound propositions. ### Citation (SBL) Origen, Comm. Jo. 20.247 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-247). ## Commentary on John 20.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-248 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some say he lacks Christ; others that he believes nothing true at all. ### Greek text καὶ τὰ τρία γε δόξει ἔχειν λόγον. τινὸς μὲν φήσοντος κατὰ τοῦτο εἰρῆσθαι τὸ »Οὐκ ἔστιν ἀλήθεια έν αὐτῷ«, ἐπεὶ οὐ μετέχει Χριστοῦ, ᾡ γε καὶ προσπολεμεῖ· ἑτέρου δέ, ἐπείπερ οὐδὲν ἀληθὲς φρονεῖ ἀλλʼ διέψευσται, καὶ διὰ τοῦτό ἐστιν διάβολος καὶ πονηρὸς καὶ χείρων παντὸς οὑτινοσοῦν πταίοντος, ὅτι τάχα ἐν μὲν τοῖς πολλοῖς ἐστίν τι καὶ ἀληθὲς μετὰ πολλῶν ὧν σφάλλονται, ἐν δὲ τούτω οὐδὲν ἀληθές. ### English translation (Claude) And all three will seem reasonable. One will say that “There is no truth in him” is said in this sense, since he does not share in Christ, against whom he even wages war; another, since he thinks nothing true but is utterly deceived, and for this reason is the devil and wicked and worse than anyone who stumbles, because perhaps in the many there is something true along with many things in which they err, but in him nothing true. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.248 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-248). ## Commentary on John 20.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-249 - Source: Preuschen 4:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third objects that no rational being can be wrong about everything. ### Greek text καὶ τρίτος δέ τις συναγορεύσει τώ λοιπῷ λέγων ἀμήχανον εἶναι λογικόν τι τυγχάνον ζῷον περὶ πάντων ψευδοδοξεῖν καὶ περὶ μηδενὸς κἂν ἀσθενῶς τὸ ἀληθὲς ὑπολαμβάνειν. ### English translation (Claude) And a third will argue for the remaining view, saying that it is impossible for a being that is rational to hold false opinions about everything and to suppose the truth, even weakly, about nothing. ### Citation (SBL) Origen, Comm. Jo. 20.249 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-249). ## Commentary on John 20.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-250 - Source: Preuschen 4:364–365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil must know some truths, such as that he is rational. ### Greek text πάντως γοῦν κἂν τοῦτο ἔχῃ ὁ διάβολος δόγμα ἀληθὲς περὶ αὑτοῦ ἐννοῶν ὅτι λογικός ἐστιν, καὶ ὅτι τὸ τοιόνδε μὲν ἄνθρωπός έστιν, τὸ τοιόνδε δὲ ἄγγελος, καὶ τὸ τοιὸν μὲν σῶμα, καὶ ποιὸν σῶμα, ἄλλο δέ τι ἕτερον σώματος. ### English translation (Claude) At any rate, the devil certainly holds this true doctrine, understanding about himself that he is rational, and that such a thing is a man and such a thing an angel, and such a thing a body, and what sort of body, and something else other than body. ### Citation (SBL) Origen, Comm. Jo. 20.250 (Preuschen 4:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-250). ## Commentary on John 20.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-251 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So he cannot be entirely without true beliefs. ### Greek text ἀλλʼ ἵνα καὶ τὸ τελευταῖον μὴ λέγῃ καὶ μὴ ἐννοῇ, ἀλλά γε αὐτάρκη τὰ πρῶτα πρὸς τὸ μὴ ἂν δύνασθαι εἶναι ἀληθὲς περὶ αὐτοῦ τὸ ὅτι οὐδὲν ἀληθὲς φρονεῖ. ### English translation (Claude) But even if he does not say or think the last of these, the first are enough to make it impossible for it to be true of him that he thinks nothing true. ### Citation (SBL) Origen, Comm. Jo. 20.251 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-251). ## Commentary on John 20.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-252 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen does not read this as describing the devil's nature; Heracleon does, saying his nature is from error and ignorance. ### Greek text Ἡμεῖς μὲν οὖν τοῦ »Ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν« ἀκούομεν οὐχ ὡς φύσιν τοιαύτην ἐμφαίνοντος, οὐδὲ τὸ ἀδύνατον περὶ τοῦ ἑστηκέναι αὐτὸν ἐν ἀληθείᾳ παριστάντος· ὁ δὲ Ἡρακλέων εἰς ταῦτά φησι τὸ Οὐ γὰρ ἐκ τῆς ἀληθείας ἡ φύσις ἐστὶν αὐτοῦ, ἀλλʼ ἐκ τοῦ ἐναντίου τῇ ἀληθείᾳ, ἐκ πλάνης καὶ ἀγνοίας. ### English translation (Claude) We, then, hear “He has not stood in the truth” not as indicating such a nature, nor as presenting the impossibility of his standing in the truth. But Heracleon says on this: For his nature is not from the truth, but from the opposite of the truth, from error and ignorance. ### Scripture references - John 8:44: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.252 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-252). ## Commentary on John 20.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-253 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the devil can never speak truth by nature, and takes “his father” to mean his nature, made of error. ### Greek text διό, φησίν, οὔτε στῆναι ἐν ἀληθείᾳ οὔτε σχεῖν ἐν αὑτῷ ἀλήθειαν δύναται, ἐκ τῆς αὑτοῦ φύσεως ἴδιον ἔχων τὸ ψεῦδος, φυσικῶς μὴ δυνάμενός ποτε ἀλήθειαν εἰπεῖν· λέγει δʼ ὅτι οὐ μόνος αὐτὸς ψεύστης ἐστίν, ἀλλὰ καὶ ὁ πατὴρ αὐτοῦ, ἰδίως πατὴρ αὐτοῦ< ἐκλαμβάνων φύσιν αὐτοῦ, ἐπείπερ ἐκ πλάνης καὶ ψεύσματος συνέστη. ### English translation (Claude) Therefore, he says, he can neither stand in the truth nor have truth in himself, having falsehood as his own from his own nature, being by nature never able to speak truth. And he says that not only is he himself a liar, but also his father, taking “his father” in a special sense as his nature, since he was constituted from error and falsehood. ### Scripture references - John 8:44: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.253 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-253). ## Commentary on John 20.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-254 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon's view would excuse the devil; in fact all who still sin, like the devil, have not stood in the truth. ### Greek text ταῦτα δὲ ὅλα ῥύεται τὸν διάβολον παντὸς ψόγου καὶ ἐγκλήματος καὶ μέμψεως· οὐδεὶς γὰρ εὐλόγως ἂν ψέξαι ἢ ἐγκαλέσαι ἢ μέμψαιτο τῷ μὴ πεφυκότι πρὸς τὰ κρείττονα. ἀτυχὴς οὐν μᾶλλον ἢ ψεκτὸς ὁ διάβολος κατὰ τὸν Ἡρακλέωνά έστιν. ἰστέον μέντοι γε ὅτι ὥσπερ ὁ διάβολος έν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ, οὕτως καὶ οἱ ἐκ πατρὸς τοῦ διαβόλου ὄντες ἐν τῇ ἀληθείᾳ οὐχ ἑστήκασιν, ὅτι ἀλήθεια οὐκ ἔστιν ἐν αὐτοῖς. πάντες δὲ τοιοῦτοι οἱ ἔτι ποιοῦντες ἁμαρτίας. ### English translation (Claude) But all this frees the devil from all blame, accusation, and reproach; for no one could reasonably blame, accuse, or reproach one not made by nature for better things. According to Heracleon, then, the devil is unfortunate rather than blameworthy. It must be known, however, that just as the devil has not stood in the truth, because there is no truth in him, so those who are of their father the devil have not stood in the truth, because there is no truth in them. And all who still commit sins are such, ### Scripture references - John 8:44: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The allusion is John 8:44; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.254 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-254). ## Commentary on John 20.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-255 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even professed Christians who sin are born of the devil. ### Greek text κἄν λέγωσιν εἶναι Χριστοῦ· »Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν »ἐκ τοῦ διαβόλου γεγέννηται«. Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. ### English translation (Claude) even if they say they are Christ's; “for everyone who commits sin is born of the devil.” “When he speaks the lie, he speaks from his own, for he is a liar and so is his father.” ### Scripture references - 1 John 3:8: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - The quotation is a free form of 1 John 3:8; the closing quotation is John 8:44, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.255 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-255). ## Commentary on John 20.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-256 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen has already discussed this text in part. ### Greek text Προλαβόντες μὲν εἰς τὸ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ‘ ἐμνημονεύσαμεν τοῦ ῥητοῦ καὶ τὰ ὑποπεσόντα ἡμῖν εἰς αὐτὸ εἰρήκαμεν, ζητοῦντες τί τὸ ψεῦδος καὶ τὸν πατέρα αὐτοῦ· ### English translation (Claude) In treating “You are of your father the devil” in advance, we mentioned this text and said what occurred to us about it, asking what the lie is and what its father is. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - The quotation is John 8:44. ### Citation (SBL) Origen, Comm. Jo. 20.256 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-256). ## Commentary on John 20.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-257 - Source: Preuschen 4:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every deceiving spirit is a lie and speaks from its own. ### Greek text συνεξεταζέσθω δὲ καὶ τὰ λεχθησόμενα νῦν ἐκείνοις. πᾶν πνεῦμα πονηρὸν καὶ ἀπατηλὸν νομίζω εἶναι ψεῦδος, καὶ ἕκαστον τούτων ὅταν λαλῇ, ἐκ τῶν ἰδίων καὶ μηδαμῶς ἐκ τῶν τοῦ θεοῦ λαλεῖν· ### English translation (Claude) But let what will be said now be examined together with that. I think every wicked and deceiving spirit is a lie, and that each of these, when it speaks, speaks from its own and in no way from what is God's; ### Citation (SBL) Origen, Comm. Jo. 20.257 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-257). ## Commentary on John 20.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-258 - Source: Preuschen 4:365–366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The story of Micaiah and the lying spirit supports this. ### Greek text τούτων δὲ ὁ ψεύστης πατήρ, ὁ διάβολος, ἐστίν· πόθεν δὲ ἐκινήθημεν εἰς τὸ πᾶν χεῖρον πνεῦμα ψευδὲς εἰπεῖν νῦν παραθησόμεθα· γέγραπται ἐν τῇ τρίτῃ τῶν Βασιλειῶν ὡς ἄρα εἶπεν Μιχαίας κληθεὶς ὑπὸ τοῦ Ἀχαὰβ εἰς τὸ προφητεῦσαι περὶ τοῦ πότερον αὐτῷ καθήκει πορευθῆναι εἰς Ῥαμμὼθ Γαλαὰδ εἰς πόλεμον ἢ ἐπισχεῖν, τὸ »Εἶδον »θεὸν Ἰσραὴλ καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα ἡ στρατεία τοῦ »οὐρανοῦ ἱστήκει περὶ αὐτὸν ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων αὐτοῦ. ### English translation (Claude) and their father, the liar, is the devil. From where we were moved to call every worse spirit a lie we shall now set out. It is written in the third book of Kingdoms that Micaiah, when summoned by Ahab to prophesy whether he should go to war at Ramoth-gilead or hold back, said: “I saw the God of Israel sitting on his throne, and all the host of heaven stood around him on his right and on his left. ### Scripture references - 1 Kgs 22:19: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 22:19 (3 Kingdoms 22:19 LXX), continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.258 (Preuschen 4:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-258). ## Commentary on John 20.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-259 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continuation of the vision. ### Greek text »καὶ εἶπεν· Τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα Ἰσραήλ, καὶ ἀναβήσεται καὶ πεσεῖται ἐν Ῥαμμὼθ Γαλαάδ; καὶ εἶπεν οὑτος οὔτως ἐν σοί.] καὶ ἐξῆλθεν πνεῦμα καὶ ἔστη ἐνώπιον κυρίου καὶ εἶπεν· Ἐγὼ ἀπα- »τήσω αὐτόν. καὶ εἶπεν πρὸς αὐτὸν κύριος· Ἐν τίνι; ### English translation (Claude) And he said, ‘Who will deceive Ahab king of Israel, so that he will go up and fall at Ramoth-gilead?’ And this one said thus, and that one said thus. And a spirit came forth and stood before the Lord and said, ‘I will deceive him.’ And the Lord said to him, ‘By what means?’ ### Scripture references - 1 Kgs 22:20–22: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 22:20–22 (3 Kingdoms LXX); the digital text is slightly damaged. ### Citation (SBL) Origen, Comm. Jo. 20.259 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-259). ## Commentary on John 20.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-260 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spirit becomes a lying spirit in the prophets. ### Greek text καὶ εἶπεν· »Ἐξελεύσομαι καὶ ἔσομαι πνεῦμα ψευδὲς εἰς τὸ στόμα πάντων τῶν »προφητῶν σου τούτων.« ### English translation (Claude) And he said, ‘I will go out and be a lying spirit in the mouth of all these prophets of yours.’” ### Scripture references - 1 Kgs 22:22: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 22:22. ### Citation (SBL) Origen, Comm. Jo. 20.260 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-260). ## Commentary on John 20.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-261 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same vision in 2 Chronicles. ### Greek text καὶ έν τῇ δευτέρᾳ τῶν Παραλειπομένων ὁ αὐτὸς Μιχαίας πρὸς τὸν Ἀχαάβ φησι καὶ τὸν Ἰωσαφάτ· »Ἀκούσατε λόγον κυρίου. εἶδον τὸν κύριον καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα δύναμις τοῦ οὐρανοῦ ἱστήκει ἐκ δεξιῶν αὐτοῦ καὶ ἐξ ἀριστε- »ρῶν αὐτοῦ. καὶ εἶπεν κύριος· Τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα » Ἰσραήλ, καὶ ἀναβήσεται καὶ πεσεῖται ἐν Ῥαμμὼθ Γαλαάδ; καὶ εἶπεν » οὑτος οὕτως. καὶ ἐξῆλθεν πνεῦμα καὶ ἔστη ἐνώπιον κυρίου καὶ εἶπεν· Ἐγὼ ἀπατήσω αὐτόν. καὶ εἶπεν κύριος· Ἐν τίνι; καὶ εἶπεν· »Ἐξελεύσομαι καὶ ἔσομαι πνεῦμα ψευδὲς ἐν στόματι πάντων τῶν προφητῶν αὐτοῦ«. ### English translation (Claude) And in the second book of Chronicles the same Micaiah says to Ahab and Jehoshaphat: “Hear the word of the Lord. I saw the Lord sitting on his throne, and all the power of heaven stood on his right and on his left. And the Lord said, ‘Who will deceive Ahab king of Israel, so that he will go up and fall at Ramoth-gilead?’ And this one said thus. And a spirit came forth and stood before the Lord and said, ‘I will deceive him.’ And the Lord said, ‘By what means?’ And he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’” ### Scripture references - 2 Chr 18:18–21: quotation, high confidence ### Translation notes - The quotation is 2 Chr 18:18–21. ### Citation (SBL) Origen, Comm. Jo. 20.261 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-261). ## Commentary on John 20.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-262 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lying spirits are liars from the devil by wickedness, not by substance. ### Greek text σαφῶς οὖν διὰ τούτων δηλοῦται ὅτι εἰ τί έστιν τὸ ψευδὲς πνεῦμα, πάντα ὅμοια εἴη ἂν ψευδῆ πνεύματα > ἀπὸ τοῦ ψεύστου πατρὸς εἰληφότα τὸ εἶναι ψευδῆ πνεύματα, κατὰ τὸ ψεῦδος καὶ τὴν κακίαν, καὶ οὐχ ὅτι τὸ κατʼ οὐσίαν. ### English translation (Claude) It is clearly shown by these that, if there is a lying spirit, all similar ones would be lying spirits, having received their being lying spirits from the lying father, in respect of falsehood and wickedness, and not in respect of substance. ### Citation (SBL) Origen, Comm. Jo. 20.262 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-262). ## Commentary on John 20.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-263 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit does not speak from its own but from Christ. ### Greek text τὸ μὲν οὐν ἅγιον πνεῦμα ἢ ἀγγελικὸν πνεῦμα, ὅταν λαλῇ, οὐκ ἐκ τῶν ἰδίων λαλεῖ, ἀλλὰ ἀπὸ τοῦ λόγου τῆς ἀληθείας καὶ τῆς σοφίας· ὅπερ δηλοῦται καὶ ἐν τῷ κατὰ Ἰωάννην, ἔνθα περὶ τοῦ παρακλήτου διδάσκει καὶ φησιν· »Ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«. ### English translation (Claude) The Holy Spirit, then, or an angelic spirit, when it speaks, does not speak from its own, but from the Word of truth and wisdom; which is shown also in the Gospel according to John, where he teaches about the Paraclete and says, “He will take from what is mine and declare it to you.” ### Scripture references - John 16:14: quotation, high confidence ### Translation notes - The quotation is John 16:14. ### Citation (SBL) Origen, Comm. Jo. 20.263 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-263). ## Commentary on John 20.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-264 - Source: Preuschen 4:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lying spirit that deceived Ahab spoke from its own. ### Greek text τὸ μέντοι ψεῦδος ὅταν λαλῇ, ἐκ τῶν ἰδίων λαλεῖ· ἐκ τῶν ἰδίων ἐλάλησεν καὶ τὸ έν τῇ τρίτῃ τῶν Βασιλειῶν ψευδὲς πνεῦμα ἀπατῶν τὸν Ἀχαάβ. ### English translation (Claude) But the lie, when it speaks, speaks from its own; from its own spoke also the lying spirit in the third book of Kingdoms that deceived Ahab. ### Scripture references - 1 Kgs 22:22: allusion, high confidence ### Translation notes - The allusion is 1 Kgs 22:22. ### Citation (SBL) Origen, Comm. Jo. 20.264 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-264). ## Commentary on John 20.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-265 - Source: Preuschen 4:366–367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Liar” is used both of the devil and of man. ### Greek text πλὴν παρατήρει ὅτι τὸ >ψεύστης< ὄνομα ὁμοίως τέτακται ἐπί τε τοῦ ψεῦδος διαβόλου καὶ ἐπὶ τοῦ ἀνθρώπου· ἐνθάδε μὲν γὰρ οὐ περὶ ἀνθρώπου λέγεται τὸ »Ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ‘, ἐν δὲ Ψαλμοῖς τὸ »Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου· Πᾶς ἄνθρωπος »ψεύστης«. ### English translation (Claude) But observe that the name “liar” is applied alike to the devil and to man: here “because he is a liar and so is his father” is not said of a man, but in the Psalms, “But I said in my ecstasy, every man is a liar.” ### Scripture references - John 8:44: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence ### Translation notes - The quotations are John 8:44 and Ps 116:11 (115:2 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.265 (Preuschen 4:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-265). ## Commentary on John 20.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-266 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must strive to rise above being mere “men,” who are liars, and become “gods.” ### Greek text ταῦτα δὲ παρεθέμεθα ἴνα πάσῃ δυνάμει φεύγωμεν τὸ εἶναι ἄνθρωποι καὶ σπεύδωμεν γενέσθαι θεοί, ἐπείπερ ὅσον ἐσμὲν ἄνθρωποι, ψεῦσται ἐσμέν, ὡς καὶ ὁ πατὴρ τοῦ ψεύδους ψεύστης ἐστίν. ### English translation (Claude) We have set these out so that we may flee with all our power from being men and hasten to become gods, since insofar as we are men we are liars, as the father of the lie is also a liar. ### Scripture references - Ps 82:6 (81:6 LXX): allusion, medium confidence ### Translation notes - The word “gods” is lost in the digital text and supplied from 20.242 (Ps 82:6). ### Citation (SBL) Origen, Comm. Jo. 20.266 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-266). ## Commentary on John 20.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-267 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While we remain mere men we share the name “liar” with the devil. ### Greek text ὅμοιον δέ ἐστιν τὸ μετέχειν ἡμᾶς ἑνὸς καὶ τοῦ αὐτοῦ ὀνό- ματος καὶ τοῦ σημαινομένου ὑπὸ τοῦ ὀνόματος πράγματος· ἡμᾶς λέγω, ἐὰν ἔτι μένωμεν ἄνθρωποι, καὶ τὸν διάβολον, ὃς ψεύστης εἴρηται. Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. ### English translation (Claude) And it is similar for us to share in one and the same name and in the thing signified by the name: us, I mean, if we still remain men, and the devil, who has been called a liar. “But because I speak the truth, you do not believe me.” ### Scripture references - John 8:45: quotation, high confidence ### Translation notes - The closing quotation is John 8:45, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.267 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-267). ## Commentary on John 20.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-268 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How can he tell believers, “you do not believe me”? ### Greek text Εἰ μεμνήμεθα πρὸς τίνας ἐστὶν ὁ λόγος, οτι πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους, ἐπαγγελίαν λαμβάνοντας ὅτι ἐὰν μένωσιν ἐν τῷ λόγῳ τοῦ Ἰησοῦ τότε ἀληθῶς αὐτοῦ εἰσι μαθηταὶ καὶ γνώσονται τὴν ἀλήθειαν ἐλευθεροῦσαν αὐτούς, ἐπαπορήσομεν πῶς τοῖς τοιούτοις φησίν· »Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«. ### English translation (Claude) If we remember to whom the word is addressed, that it is to the Jews who had believed him, receiving the promise that if they remain in the word of Jesus, then they are truly his disciples and will know the truth that sets them free, we shall raise the difficulty how he says to such people, “But because I speak the truth, you do not believe me.” ### Scripture references - John 8:31–32: allusion, high confidence - John 8:45: quotation, high confidence ### Translation notes - The allusion is John 8:31–32; the quotation is John 8:45. ### Citation (SBL) Origen, Comm. Jo. 20.268 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-268). ## Commentary on John 20.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-269 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One can believe in Christ in one aspect but not another, such as accepting his crucifixion but not his virgin birth. ### Greek text καὶ ἐπίστησον εἰ δύναταί τις τῷ αὐτῷ κατά τινα μὲν ἐπίνοιαν πιστεύειν, κατὰ δὲ ἑτέραν μὴ πιστεύειν· οἶον παραδείγματος ἕνεκεν, οἱ πιστεύοντες μὲν εἰς τὸν ἐπὶ Ποντίου Πιλάτου Ἰησοῦν ἐσταυρωμένον ἐν τῇ Ἰουδαίᾳ, μὴ πιστεύοντες δὲ εἰς τὸν γεγεννημένον ἐκ Μαρίας τῆς παρθένου, οὑτοι εἰς τὸν αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσι. ### English translation (Claude) And consider whether one can believe the same person in one aspect and not believe in another; for example, those who believe in Jesus crucified in Judea under Pontius Pilate, but do not believe in the one born of the virgin Mary, these believe and do not believe in the same person. ### Translation notes - ἐπίνοια is rendered “aspect.” The phrasing echoes the creed-like rule of faith. ### Citation (SBL) Origen, Comm. Jo. 20.269 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-269). ## Commentary on John 20.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-270 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or believing in his miracles but not that he is the Son of the Creator. ### Greek text καὶ πάλιν οἱ πιστεύοντες μὲν εἰς τὸν ποιήσαντα ἐν τῇ Ἰουδαίᾳ τὰ ἀναγεγραμμένα τέρατα καὶ σημεῖα Ἰησοῦν, μὴ πιστεύοντες δὲ εἰς τὸν υἱὸν τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν, εἰς τὸν <αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσι. ### English translation (Claude) And again, those who believe in Jesus who did the recorded wonders and signs in Judea, but do not believe in the Son of the maker of heaven and earth, believe and do not believe in the same person. ### Translation notes - This describes those (such as Marcionites) who separated Christ from the Creator. ### Citation (SBL) Origen, Comm. Jo. 20.270 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-270). ## Commentary on John 20.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-271 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or believing in Christ's Father but not in the Creator. ### Greek text πάλιν τε αὖ οἱ πιστεύοντες μὲν εἰς τὸν πατέρα Ἰησοῦ Χριστοῦ, μὴ πιστεύοντες δὲ εἰς τὸν δημιουργὸν καὶ ποιητὴν τοῦδε τοῦ παντός. οὑτοι εἰς τὸν αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσιν. ### English translation (Claude) And again, those who believe in the Father of Jesus Christ, but do not believe in the fashioner and maker of this universe, these believe and do not believe in the same one. ### Translation notes - A verb is lost in the digital text (“in the same one … and do not believe”); “believe” is supplied, as the sense requires. ### Citation (SBL) Origen, Comm. Jo. 20.271 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-271). ## Commentary on John 20.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-272 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or believing in the Creator but not as the Father of Jesus. ### Greek text ἀλλὰ καὶ οἱ πιστεύοντες μὲν εἰς τὸν ποιητὴν οὐρανοῦ καὶ γῆς, μὴ πιστεύοντες δὲ εἰς τὸν πατέρα Ἰησοῦ τοῦ ἐσταυρωμένου ἐπὶ Ποντίου πιλάτου, εἰς τὸν θεὸν πιστεύουσιν καὶ οὐ πιστεύουσιν. ### English translation (Claude) But also those who believe in the maker of heaven and earth, but do not believe in the Father of Jesus who was crucified under Pontius Pilate, believe and do not believe in God. ### Citation (SBL) Origen, Comm. Jo. 20.272 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-272). ## Commentary on John 20.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-273 - Source: Preuschen 4:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So Jesus addressed believers who believed him in one respect but not another. ### Greek text ἵνʼ οὐν μὴ παρὰ πόδας ἐναντίωμα ᾖ ὡς μὴ συνεωρακότος τοῦ γράφοντος τὸ εὐαγγέλιον τὸ τοιοῦτον, φήσεις ὅτι ὁ λέγων πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους τὸ »Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«, πιστεύουσιν κατά τινα ἐπίνοιαν καὶ καθʼ ἑτέραν μὴ πιστεύουσιν ταῦτα ἔφασκεν. ### English translation (Claude) So that there may not be an immediate contradiction, as though the writer of the Gospel had not seen such a thing, you will say that the one who says to the Jews who had believed him, “But because I speak the truth, you do not believe me,” said this to those who believe in one aspect and do not believe in another. ### Scripture references - John 8:45: quotation, high confidence ### Translation notes - The quotation is John 8:45. ### Citation (SBL) Origen, Comm. Jo. 20.273 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-273). ## Commentary on John 20.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-274 - Source: Preuschen 4:367–368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They believed his miracles but not his deeper teaching. ### Greek text καὶ εἰκὸς ὅτι ἐπίστευον μὲν αὐτῷ κατὰ τὸ ὁρατὸν διὰ τὰ τεράστια, οὐκ ἐπίστευον δὲ τοῖς βαθύτερον ὑπʼ αὐτοῦ λεγομένοις· καὶ ἁρμόζει γε τῷ Γνώσεσθε τὴν ἀλήθειαν« λεγομένῳ μὴ ἐγνωκόσι τὴν ἀλήθειαν τὸ »Ὅτι τὴν ἀλήθειαν λέγω, οὐ »πιστεύετέ μοι«, ὡς εἰ ἔλεγεν· καθʼ ὃ μὲν τεράστια ποιῶ πιστεύετέ μοι, καθʼ ὅ δὲ τὴν ἀλήθειαν λέγω οὐ πιστεύετέ μοι. ### English translation (Claude) And it is likely that they believed him in what was visible because of the wonders, but did not believe what was said by him more deeply; and “because I speak the truth, you do not believe me” fits those who had been told “You will know the truth” but had not known the truth, as if he said: insofar as I do wonders you believe me, but insofar as I speak the truth you do not believe me. ### Scripture references - John 8:32: quotation, high confidence - John 8:45: quotation, high confidence ### Translation notes - The quotations are John 8:32 and 8:45. ### Citation (SBL) Origen, Comm. Jo. 20.274 (Preuschen 4:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-274). ## Commentary on John 20.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-275 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many today admire Jesus' story but reject its deeper meaning; we must beware of this. ### Greek text τοῦτο δʼ ἂν καὶ νῦν ἐπὶ πολλῶν ἵδοις, θαυμαζόντων μὲν τὸν Ἰησοῦν ἐπὰν ἐνορῶσιν τῇ περὶ αὐτοῦ ἱστορίᾳ, μηκέτι δὲ πιστευόντων ἐπὰν βαθύτερος καὶ μείζων τῆς ἕξεως αὐτῶν αὐτοῖς ἀναπτύσσηται λόγος, ἀλλʼ ὑποπτευόντων αὐτὸν εἶναι ψευδῆ. διόπερ προσέχωμεν μήποτε καὶ ἡμῖν εἴπῃ ὁ λόγος· »Ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«. Τίς ἐξ ὑμῶν ἐλέγχει με Περὶ ἁμαρτίας; ### English translation (Claude) You might see this now too in many people, who admire Jesus when they look at the history about him, but no longer believe when a deeper account, greater than their capacity, is unfolded to them, but suspect it to be false. Therefore let us take care lest the Word say to us too, “Because I speak the truth, you do not believe me.” “Which of you convicts me of sin?” ### Scripture references - John 8:45: quotation, high confidence - John 8:46: quotation, high confidence ### Translation notes - The quotation is John 8:45; the closing quotation is John 8:46, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.275 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-275). ## Commentary on John 20.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-276 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If no one can refute the Word, they should assent to him. ### Greek text Ὁ λόγος, ἐπὰν τρανῶς αὑτοῦ παριστάνῃ τὸ βούλημα ὡς μηδαμῶς ἀντιλέγειν δύνασθαί τινα τῶν ἀκουόντων, καὶ ταῦτα ἂν λέγοι δυσωπῶν τοὺς μὴ συγκατατιθεμένους· ὅτι εἰ μὴ ἐλέγχετε τὰ λεγόμενα ἡμαρτημένα, ἀπαιτοῖσθε ἂν εὐλόγως ἤδη τὴν συγκατάθεσιν. ### English translation (Claude) The Word, when he sets out his intention so plainly that none of the hearers can contradict it, might say this too, putting to shame those who do not assent: if you do not convict what is said of error, you would reasonably now be required to assent. ### Scripture references - John 8:46: allusion, high confidence ### Translation notes - The allusion is John 8:46. ### Citation (SBL) Origen, Comm. Jo. 20.276 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-276). ## Commentary on John 20.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-277 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ, who was sinless, could say “Which of you convicts me of sin?” ### Greek text ἔχει δὲ καὶ κατὰ τὸ ῥητὸν παρρησίαν τοῦ σωτῆρος ἡ λέξις, μηδενὸς μὲν ἀνθρώπου δυνηθέντος εἰπεῖν μετὰ πεποιθήσεως τῆς ἐπὶ τῷ μὴ ἡμαρτηκέναι τὸ » Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;« μόνου δὲ τοῦ κυρίου ἡμῶν, ὃς ἁμαρτίαν οὐκ ἐποίησεν, πεπειρασμένος »κατὰ πάντα » καθʼ ὁμοιότητα χωρὶς ἁμαρτίας«, ταῦτα πρὸς πάντας τοὺς πώποτε ἐγνωκότας αὐτὸν εἰπεῖν δυναμένου. ### English translation (Claude) In its plain sense too the saying has the Savior's boldness, since no human being could say with confidence of not having sinned, “Which of you convicts me of sin?”, but only our Lord, who committed no sin, having been “tempted in all things in like manner, without sin,” could say this to all who had ever known him. ### Scripture references - John 8:46: quotation, high confidence - 1 Pet 2:22: allusion, high confidence - Heb 4:15: quotation, high confidence ### Translation notes - The quotation is John 8:46; the allusions are 1 Pet 2:22 and Heb 4:15. ### Citation (SBL) Origen, Comm. Jo. 20.277 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-277). ## Commentary on John 20.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-278 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The challenge is addressed to the whole human race. ### Greek text ἀκούω δὲ τοῦ Τίς ἐξ ὑμῶν‘ λεγομένου οὐ πρὸς τοὺς παρόντας μόνον ἀλλὰ καὶ πρὸς ὅλον τὸ τῶν ἀνθρώπων γένος, ὡς εἰ οὕτως ἐσαφηνίζετο· τίς ἐκ τοῦ γένους ὑμῶν; ἤ τίς ὁποιοσδήποτε ἄνθρωπος ἐλέγξαι μὲ δυνήσεται περὶ ἁμαρτίας; ### English translation (Claude) And I hear “which of you” as said not only to those present but also to the whole human race, as if it were made clear thus: who of your race? Or what man whatever will be able to convict me of sin? ### Scripture references - John 8:46: quotation, high confidence ### Translation notes - The quotation is John 8:46. ### Citation (SBL) Origen, Comm. Jo. 20.278 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-278). ## Commentary on John 20.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-279 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Imitating Christ, we should aim to have a clean conscience since our conversion, even if not since childhood. ### Greek text ἀλλʼ εὐ οἶδʼ ὅτι οὐδείς. κατὰ τὸ δυνατὸν δὲ ἀνθρωπίνῃ φύσει διὰ τὸ Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ‘ παντὶ τρόπῳ φιλοτιμητέον τοιαύτην ἀναλαβεῖν καθαροῦ συνειδότος παρρησίαν πρὸς πάντας ἀνθρώπους, ἕστʼ ἄν εἰπεῖν ἡμᾶς περὶ τῶν ἑξῆς καὶ μετὰ τὴν ἀρχὴν τῆς πίστεως χρόνων πρὸς ἕκαστον τῶν ἡμᾶς γινωσκόντων τὸ Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; « καὶ μὴ δυνατὸν τοῦτο ἐξ οὑ τὸν λόγον συμπεπληρώκαμεν εἰπεῖν. ### English translation (Claude) But I know well that no one can. Yet, as far as is possible for human nature, because of “Be imitators of me, as I am of Christ,” we must strive in every way to take up such boldness of a clean conscience toward all people, so that we may say, concerning the times following, even after the beginning of our faith, to each of those who know us, “Which of you convicts me of sin?”, though it is not possible to say this from the time we reached the age of reason. ### Scripture references - 1 Cor 11:1: quotation, high confidence - John 8:46: quotation, high confidence ### Translation notes - The quotations are 1 Cor 11:1 and John 8:46. ### Citation (SBL) Origen, Comm. Jo. 20.279 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-279). ## Commentary on John 20.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-280 - Source: Preuschen 4:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not even the devil could convict Christ of sin. ### Greek text Τοῦτο δὲ οὐ πρὸς ἀνθρώπους μόνον ὄν εἶπεν ὁ σωτὴρ ἀλλὰ καὶ πρὸς τὸν διάβολον καὶ τὰς ὑπʼ αὐτὸν δυνάμεις, μηδὲν ἐχούσας εἰπεῖν εἰς ἔλεγχον τὸν περὶ ἁμαρτίας αὐτοῦ. ### English translation (Claude) And the Savior said this not only to human beings but also to the devil and the powers under him, which have nothing to say to convict him of sin. ### Scripture references - John 14:30: allusion, medium confidence ### Translation notes - The allusion is John 14:30. ### Citation (SBL) Origen, Comm. Jo. 20.280 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-280). ## Commentary on John 20.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-281 - Source: Preuschen 4:368–369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil found nothing in Christ. ### Greek text καὶ τοῦτό γε ἀκόλουθόν ἐστιν τῷ »Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ έν ἐμοὶ εὑρίσκει οὐδέν«. ### English translation (Claude) And this indeed is consistent with “The ruler of this world is coming, and he finds nothing in me.” ### Scripture references - John 14:30: quotation, high confidence ### Translation notes - The quotation is John 14:30. ### Citation (SBL) Origen, Comm. Jo. 20.281 (Preuschen 4:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-281). ## Commentary on John 20.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-282 - Source: Preuschen 4:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By diligence we too may face the devil at death with a clean conscience. ### Greek text δυνατὸν δὲ καὶ ἡμῖν ἐκ πολλῆς ἐπιμελείας τὴν ἀπό τινος ἀναλαβεῖν χρόνου παρρησίαν πρὸς τὸ εἰπεῖν ἡμᾶς τῷ ζητοῦντι καθʼ ἡμῶν ἀφορμὴν διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ παρὰ τὸν τῆς ἐξόδου καιρόν· Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;‘ Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; ### English translation (Claude) But it is possible for us too, by much diligence, to take up from some time such boldness as to say, at the time of our departure, to the devil and his angels who seek an occasion against us, “Which of you convicts me of sin?” “If I speak the truth, why do you not believe me?” ### Scripture references - John 8:46: quotation, high confidence ### Translation notes - The quotations are John 8:46; the second is the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.282 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-282). ## Commentary on John 20.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-283 - Source: Preuschen 4:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen considers what a fitting answer to Jesus' question would be. ### Greek text Ἄξιον ἰδεῖν τί ὑποφαίνεται ἐκ τοῦ πύσματος. τοῦτο δὲ ὀψόμεθα εἰ καὶ ἐκεῖνοι πρὸς οὕς ὁ λόγος οὐκ ἀπεκρίναντο τὴν δέουσαν ἀπόκρισιν ἐξενεγκόντες. ### English translation (Claude) It is worth seeing what is hinted at by the question. We shall see this even if those addressed did not give the fitting answer. ### Scripture references - John 8:46: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.283 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-283). ## Commentary on John 20.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-284 - Source: Preuschen 4:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An honest answer: we do not believe because our soul's eyes, clouded by wickedness, are not yet cleansed. ### Greek text εἴποι γὰρ ἄν τις· διὰ τοῦτο οὐ πιστεύομεν, ἐπεὶ οὐ θεωροῦμεν τίνα τρόπον ὅ λέγει ἐστὶν ἀλήθεια· οὐ θεωροῦμεν δὲ τῷ μηδέπω κεκαθάρθαι ἡμῶν τὰς τῇ φύσει διορατικὰς τῆς ἀληθείας ὄψεις· καὶ ἐπεὶ τοιοῦτοί ἐσμεν, οὔκ ἐσμεν ἐκ τοῦ θεοῦ· εἰ οὐδέπω ἐσμὲν ἐκ τοῦ θεοῦ. ἀλλὰ καὶ αἱ τῆς ἀληθείας ὄψεις θεωρητικαὶ οὐκ εἰσὶν κεκαθαρμέναι, τῷ ἐπικεκαλύφθαι ἤ πεπαχύνθαι ἢ τεθολῶσθαι αὐτὰς ὑπὸ τῆς κακίας. ### English translation (Claude) For one might say: we do not believe for this reason, that we do not see in what way what he says is truth; and we do not see because the eyes that are by nature able to discern the truth have not yet been cleansed in us; and since we are such, we are not of God, if we are not yet of God. But the eyes that contemplate the truth are not cleansed, because they are veiled or thickened or muddied by wickedness. ### Citation (SBL) Origen, Comm. Jo. 20.284 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-284). ## Commentary on John 20.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-285 - Source: Preuschen 4:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing how weak our faith is, we should ask Christ the physician to unveil our eyes and grant the gift of faith. ### Greek text κατανοοῦντες δὲ τί τὸ κυρίως πιστεύειν καθʼ ὅ »Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν, ἐκ τοῦ θεοῦ γεγέννηται«, καὶ αἰσθανόμενοι ὅσῳ τοῦ οὕτως πιστεύειν ἀπολειπόμεθα, ταῦτα ἀποκρινώμεθα, παρακαλοῦντες τὸν τῶν τῆς ψυχῆς ὄψεων ἰατρὸν τῇ ἑαυτοῦ σοφίᾳ καὶ φιλανθρωπίᾳ πάντα ποιῆσαι τὰ ὑπὲρ τοῦ ἀποκαλυφθῆναι τοὺς ὀφθαλμοὺς ἡμῶν, ἔτι κεκαλυμμένους ὑπὸ τῆς διὰ τὴν κακίαν ἀτιμίας ἡμῶν, κατὰ τὸ εἰρημένον που· »Ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν‘· ἐπακούσεται γὰρ ἡμῶν ὁμολογούντων τὰ αἴτια τοῦ μηδέπω ἡμᾶς πιστεύειν, καὶ ὡς κακῶς ἔχουσιν καὶ χρῄζουσιν ἰατροῦ βοηθῶν συνεργήσει πρὸς τὸ χωρῆσαι ἡμᾶς τὸ εἰς τὸ πιστεύειν χάρισμα, τρίτον παρὰ τῷ Παύλῳ ἐν τῷ καταλόγῳ τῶν χαρισμάτων τεταγμένον μετὰ τὸν τῆς σοφίας λόγον καὶ τὸν τῆς συνέσεως λόγον, οἷς ἐπιφέρει· »Ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι«· περὶ οὗ χαρίσματος καὶ ἐν ἄλλοις φησίν· »Ὅτι »ἀπὸ θεοῦ ὑμῖν ἐχαρίσθη οὐ μόνον τὸ εἰς Χριστὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν«. ### English translation (Claude) Considering what it is to believe in the proper sense, according to “Everyone who believes that Jesus is the Christ is born of God,” and perceiving how far we fall short of believing thus, let us answer this, beseeching the physician of the soul's eyes, in his wisdom and love for humankind, to do everything so that our eyes may be unveiled, still veiled by the dishonor due to our wickedness, according to what is said somewhere, “Our dishonor has covered us”; for he will hear us as we confess the causes of our not yet believing, and, as for those who are ill and need a physician, he will help and work with us so that we may receive the gift of believing, placed third by Paul in the list of gifts after the word of wisdom and the word of understanding, to which he adds, “to another faith by the same Spirit”; of which gift he also says elsewhere, “For it has been granted to you by God not only to believe in Christ but also to suffer for him.” ### Scripture references - 1 John 5:1: quotation, high confidence - Jer 3:25: quotation, high confidence - 1 Cor 12:8–9: quotation, high confidence - Phil 1:29: quotation, high confidence ### Translation notes - The quotations are 1 John 5:1, Jer 3:25 (LXX), 1 Cor 12:9, and Phil 1:29. ### Citation (SBL) Origen, Comm. Jo. 20.285 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-285). ## Commentary on John 20.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-286 - Source: Preuschen 4:369–370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Discerning the one true teaching among many requires the skill of a practiced “money changer.” ### Greek text καὶ ἀπὸ τῆς ἐνεργείας δὲ ἐπιστήσαντι σαφὲς ἔσται ὅτι οὐχ ἡ τυχοῦσα δωρεά ἐστιν τοῦ θεοῦ, πλειόνων δογμάτων διαφόρων ὑπὸ πολλῶν κηρυσσομένων τῶν διδάσκειν τὰ ἀληθῆ ἐπαγγελλομένων, τὸ μηδενὶ ἢ μόνῳ τῷ ἀληθεῖ πιστεῦσαι· τοῦτο γὰρ ἤδη καὶ τραπεζίτου ἔργον τυγχάνει, ὃν τέλειον ὀνομάζων οὐκ ἂν ἁμάρτοις, ἅτε καὶ ἐν τῇ πρὸς Ἑβραίους γεγραμμένου τοῦ » Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ σἰσθη- »τήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλόν τε καὶ κακοῦ‘. Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. ### English translation (Claude) And to one who attends to experience it will be clear that it is no ordinary gift of God, when many different doctrines are proclaimed by many who profess to teach the truth, to believe none of them, or only the true one; for this is now the work of a money changer, whom you would not be wrong to call perfect, since it is written also in the letter to the Hebrews, “But solid food is for the perfect, who by practice have their faculties trained to discern good and evil.” “He who is of God hears the words of God; for this reason you do not hear, because you are not of God.” ### Scripture references - Heb 5:14: quotation, high confidence - John 8:47: quotation, high confidence ### Translation notes - The quotation is Heb 5:14; the “money changer” alludes to the saying “Be approved money changers” (see 19.44). The closing quotation is John 8:47, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.286 (Preuschen 4:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-286). ## Commentary on John 20.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-287 - Source: Preuschen 4:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics of “natures” use this verse to claim some are God's sons by nature. ### Greek text Δοκοῦσιν οἱ τὴν περὶ διαφόρων φύσεων εἰσάγοντες μυθοποιίαν καὶ λέγοντες εἶναι φύσει καὶ ἐκ πρώτης κατασκευῆς υἱοὺς θεοῦ, μόνον διὰ τὸ πρὸς θεὸν συγγενὲς δεκτικοὺς τῶν τοῦ θεοῦ ῥημάτων, καὶ ἐντεῦθεν ἀποδεικνύναι τὸ προκείμενον αὐτοῖς. ### English translation (Claude) Those who introduce the myth-making about different natures, and say that there are sons of God by nature and from their first constitution, receptive of God's words only because of their kinship with God, think they demonstrate their thesis from here too. ### Scripture references - John 8:47: allusion, high confidence ### Translation notes - The allusion is John 8:47. ### Citation (SBL) Origen, Comm. Jo. 20.287 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-287). ## Commentary on John 20.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-288 - Source: Preuschen 4:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 1:12 shows that receiving the light gives only the power to become God's children; one becomes “of God” later and then hears his words. ### Greek text συναρπάζουσίν γέ τοι καὶ ἀπὸ τούτου τοῦ ῥητοῦ, προσδιατρίβοντες αὐτῷ, τοὺς ἀκρίτους καὶ μὴ δυναμένους πρὸς τὴν πιθανότητα τῆς χρήσεως τοῦ ῥητοῦ ἀπαντᾶν, μηδὲ βλέποντας αὐτοῦ τὴν λύσιν οὕτως ἔχουσαν· εἴπερ ὅσοι ἔλαβον »τὸ φῶς τὸ ἀληθινόν, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, οὐ τῷ εἶναι καὶ] ἐκ τοῦ θεοῦ εἰλήφασιν αὐτό (εἰ γὰρ τῷ εἶναι ἐκ τοῦ θεοῦ εἰλήφεισαν αὐτό, οὐκ ἂν περὶ ἀναγέγραπτο· »Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ«), δῆλον ὅτι οἱ μὴ ὄντες ἐκ τοῦ θεοῦ, πρὶν μὲν λαβεῖν τὸ φῶς τὸ ἀληθινόν, οὐδὲ ἐξουσίαν πως ἔχουσιν τοῦ τέκνα θεοῦ γενέσθαι· ἐπὰν δὲ λάβωσιν αὐτό, τέκνα μὲν οὐδέπω γίνονται θεοῦ, ἀλλʼ ἐξουσίαν λαμβάνουσιν διὰ τοῦ εἰληφέναι τὸ φῶς γενέσθαι τέκνα θεοῦ. τότε γενόμενοι ἐκ τοῦ θεοῦ καὶ τὰ ῥήματα ἀκούουσιν αὐτοῦ, οὐκέτι ἁπλούστερον πιστεύοντες μόνον ἀλλʼ ἤδη καὶ διορατικώτερον κατανοοῦντες τὰ τῆς θεοσεβείας πράγματα. ### English translation (Claude) They do indeed carry off, by dwelling on this text, the undiscerning and those unable to meet the plausibility of their use of it, not seeing its solution, which is this: if all who received “the true light that enlightens every man coming into the world” did not receive it by being of God (for if they had received it by being of God, it would not have been written, “But as many as received him, to them he gave power to become children of God, to those who believe in his name”), it is plain that those who are not of God, before receiving the true light, do not even have in any way the power to become children of God; but when they receive it, they do not yet become children of God, but receive, through having received the light, the power to become children of God. Then, having become of God, they also hear his words, no longer merely believing more simply, but now also understanding with more discernment the matters of piety. ### Scripture references - John 1:9: quotation, high confidence - John 1:12: quotation, high confidence ### Translation notes - The quotations are John 1:9 and 1:12. ### Citation (SBL) Origen, Comm. Jo. 20.288 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-288). ## Commentary on John 20.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-289 - Source: Preuschen 4:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who do not strive remain servants with a spirit of fear, not children with the spirit of adoption. ### Greek text οἱ δὲ μὴ τοιοῦτοι φιλοτιμησάμενοι εἶναι τέκνα μὲν οὐ γίνονται θεοῦ, οὐδὲ ἐκ τοῦ θεοῦ, καὶ διὰ τοῦτο οὐκ ἀκούουσιν τὰ ῥήματα αὐτοῦ οὐδὲ συνιᾶσιν τοῦ βουλήματος αὐτῶν· μένουσιν δὲ ἐν τῇ πρὸ τῶν τέκνων τοῦ θεοῦ καταστάσει τῶν πεπιστευκότων μόνον, δοῦλοι θεοῦ τῷ εἰληφέναι τὸ τῆς δουλείας εἰς φόβον πνεῦμα καὶ μὴ ἐσπουδακέναι προβῆναι καὶ προκόψαι ὥστε καὶ τὸ τῆς υἱοθεσίας χωρῆσαι, ἐν ᾧ κράζουσιν οἱ ἔχοντες αὐτό· »Ἀββᾶ, ὁ πατήρ‘. ### English translation (Claude) But those who have not striven to be such do not become children of God, nor of God, and for this reason they do not hear his words nor understand their intention; they remain in the state of those who have only believed, before the children of God, servants of God because they have received the spirit of slavery to fear and have not been eager to go forward and progress so as to receive also the spirit of adoption, in which those who have it cry, “Abba, Father.” ### Scripture references - Rom 8:15: quotation, high confidence ### Translation notes - The allusion and quotation are Rom 8:15. A negative is lost in the digital text and supplied. ### Citation (SBL) Origen, Comm. Jo. 20.289 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-289). ## Commentary on John 20.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-290 - Source: Preuschen 4:370–371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is God's son from the start, as Paul's “children of wrath” and Jesus' “that you may become sons” show. ### Greek text ὅτι γὰρ καθόλου οὐδεὶς ἀνθρώπων ἀρχῆθεν υἱός ἐστιν θεοῦ, δῆλον μὲν καὶ ἐκ τοῦ »Ἤμεθα τέκνα φύσει ὀργῆς« ὑπὸ] Παύλου καὶ περὶ ἑαυτοῦ τοῦτο εἰρηκότος· σαφὲς δὲ καὶ ἐκ τοῦ »Ἐγὼ δὲ λέγω ὑμῖν· Ἀγαπή- »σατε τοὺς ἐχθροὺς ὑμῶν. καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων »ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς«. ### English translation (Claude) For that no human being at all is a son of God from the beginning is plain from “We were by nature children of wrath,” Paul having said this about himself too; and it is clear also from “But I say to you, love your enemies and pray for those who persecute you, so that you may become sons of your Father in heaven.” ### Scripture references - Eph 2:3: quotation, high confidence - Matt 5:44–45: quotation, high confidence ### Translation notes - The quotations are Eph 2:3 and Matt 5:44–45. ### Citation (SBL) Origen, Comm. Jo. 20.290 (Preuschen 4:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-290). ## Commentary on John 20.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-291 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If even Paul was by nature a child of wrath, so was everyone. ### Greek text εἰ γὰρ Παῦλος »φύσει ὀργῆς υἱός«, τίς ὑπὲρ Παῦλον, ὅσον ἐπὶ τῇ κατασκευῇ, οὐκ ὀργῆς υἱὸς πρὸ τοῦ λαβεῖν ἐξουσίαν τέκνον θεοῦ γενέσθαι καὶ πρὸ τοῦ τέκνον γενέσθαι θεοῦ; ### English translation (Claude) For if Paul was “by nature a son of wrath,” who, surpassing Paul in constitution, was not a son of wrath before receiving the power to become a child of God and before becoming a child of God? ### Scripture references - Eph 2:3: quotation, high confidence - John 1:12: allusion, high confidence ### Translation notes - The allusions are Eph 2:3 and John 1:12. ### Citation (SBL) Origen, Comm. Jo. 20.291 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-291). ## Commentary on John 20.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-292 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One hears God's words by becoming his son through love of enemies, not by nature. ### Greek text καὶ εἰ οὐκ ἄλλως γίνε- ταί τις υἱὸς τοῦ ἐν οὐρανοῖς πατρὸς ἢ ἐκ τοῦ ἀγαπᾶν τοὺς ἐχθροὺς ἑαυτοῦ καὶ προσεύχεσθαι ὑπὲρ τῶν διωκόντων αὐτόν, δῆλον ὅτι οὐδεὶς τῷ φύσει εἶναι ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει. ἀλλὰ τῷ λαβεῖν ἐξουσίαν τέκνον θεοῦ γενέσθαι καὶ κεχρῆσθαι εἰς δέον τῇ ἐξουσίᾳ, καὶ τῷ ἡγαπηκέναι τοὺς ἐχθροὺς καὶ προσεύχεσθαι ὑπὲρ τῶν ἐπηρεαζόντων γενόμενος υἱὸς τοῦ ἐν οὐρανοῖς πατρός. ### English translation (Claude) And if one becomes a son of the Father in heaven in no other way than by loving his enemies and praying for those who persecute him, it is plain that no one hears the words of God by being of God by nature, but by having received the power to become a child of God and using the power as he ought, and by having loved his enemies and prayed for those who mistreat him, becoming a son of the Father in heaven. ### Scripture references - Matt 5:44–45: allusion, high confidence - John 1:12: allusion, high confidence ### Translation notes - The allusions are Matt 5:44–45 and John 1:12. ### Citation (SBL) Origen, Comm. Jo. 20.292 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-292). ## Commentary on John 20.293 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-293 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then he is of God and understands God's words, as God's children do. ### Greek text τότε ἐστὶ καὶ ἐκ τοῦ θεοῦ, καὶ τὰ ῥήματα τοῦ θεοῦ ἀκούει, συνιεὶς αὐτῶν καὶ ἐπιστήμην αὐτῶν ἀναλαμβάνων· ὅπερ ἴδιον οὐ δούλων ἀλλὰ τέκνων ἐστὶν θεοῦ, τῶν πᾶσαν μὲν καταργησάντων * * γένεσιν, τὴν δὲ ἀπὸ θεοῦ ἀνειληφότων διὰ τοῦ τῆς υἱοθεσίας πνεύματος«. ### English translation (Claude) Then he is also of God and hears the words of God, understanding them and taking up knowledge of them; which is proper not to servants but to children of God, who have abolished every … birth, and have taken up the birth from God through the spirit of adoption. ### Scripture references - Rom 8:15: allusion, high confidence ### Translation notes - There is a gap in the text (marked * *). The allusion is Rom 8:15. ### Citation (SBL) Origen, Comm. Jo. 20.293 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-293). ## Commentary on John 20.294 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-294 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What does “hears the words of God” mean? ### Greek text ἅμα δὲ ἐπιμελέστερον κατανοητέον πῶς δεῖ δέχεσθαι τὸ Τὰ ῥήματα τοῦ θεοῦ ἀκούει«, ᾡ ὅμοιόν έστιν καὶ τὸ »Τὰ ἐμὰ πρόβατα τῆς »ἐμῆς φωνῆς ἀκούουσι«. ### English translation (Claude) At the same time we must consider more carefully how “hears the words of God” must be taken, to which “My sheep hear my voice” is similar. ### Scripture references - John 8:47: quotation, high confidence - John 10:27: quotation, high confidence ### Translation notes - The quotations are John 8:47 and 10:27. ### Citation (SBL) Origen, Comm. Jo. 20.294 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-294). ## Commentary on John 20.295 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-295 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “hearing” is mere assent, then short-lived believers would be of God. ### Greek text εἰ γὰρ ἐπὶ ψιλῆς συγκαταθέσεως τὸ ἀκούειν λάβοιμεν, καὶ οἱ ψυχικοὶ πρὸς χρόνον πιστεύοντες ἔσονται ἐκ τοῦ θεοῦ, μεμαρτυρημένοι ὑπὸ τοῦ λόγου ὅτι πρὸς καιρόν τινες πιστεύουσιν. ### English translation (Claude) For if we take hearing as bare assent, the psychics too who believe for a time will be of God, though the Word testifies that some believe for a season. ### Scripture references - Luke 8:13: allusion, high confidence ### Translation notes - The allusion is Luke 8:13. “Psychics” is the Valentinians' term. ### Citation (SBL) Origen, Comm. Jo. 20.295 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-295). ## Commentary on John 20.296 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-296 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “hearing” means keeping every commandment, the Valentinians cannot claim to be sinless sons of God. ### Greek text εἰ δὲ καὶ τὸ »Ἀκούει« ἐκλάβοιμεν ἐπὶ τοῦ τηρεῖν τὰς ἐντολάς, δῆλον ὅτι κἂν ἐν ἑνὶ ἀμαρτάνων οὐκ ἔσται υἰὸς θεοῦ· ὅπερ ἡμᾶς μὲν οὐ θλίψει τοὺς λέγοντας ἐκ μεταβολῆς γίνεσθαί τινα υἱὸν θεοῦ, ἐκείνους δέ, μὴ πάνυ δεῖξαι δυναμένους ἀναμαρτήτους ἑαυτοὺς καὶ τοὺς ἐν τοῖς αὐτοῖς μαθήμασι. ### English translation (Claude) And if we take “hears” as keeping the commandments, it is plain that one who sins even in one thing will not be a son of God; which will not trouble us, who say that one becomes a son of God by change, but it will trouble them, who can hardly show that they themselves and those in the same teachings are sinless. ### Citation (SBL) Origen, Comm. Jo. 20.296 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-296). ## Commentary on John 20.297 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-297 - Source: Preuschen 4:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “hearing” means understanding, let them show anyone who understands all the New Testament. ### Greek text εἰ δὲ τὸ »Ἀκούει« λαμ- βάνοιμεν ἐπὶ τοῦ συνιέναι καὶ νοεῖν, δεικνύτωσάν τινα πάντων ἀκούοντα οὕτως τῶν τῆς καινῆς διαθήκης λόγων, ἵνα ἐκεῖνον εἴπωμεν υἱὸν θεοῦ. εἰ μὴ ἐπιδέχοιτο ἀνατροπὴν εἰς τὰ ἅγια γράμματα ἡ ἐκδοχὴ αὐτοῦ· ἡμεῖς γὰρ καὶ κατὰ ταῦτα μέγαν τινὰ καὶ θαυμαστὸν εἶναι φανταζόμενοι τὸν ἤδη υἱὸν θεοῦ, οὐκ ἐλεγχθησόμεθα ἀναξίως τῶν ἐκ τοῦ θεοῦ ἐξειληφότες τὸ »Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει«. ### English translation (Claude) And if we take “hears” as understanding and comprehending, let them show someone who hears thus all the words of the New Covenant, so that we may call him a son of God, unless his interpretation admits refutation from the holy writings. For we, imagining the one already a son of God to be someone great and wonderful in this respect too, will not be refuted as having taken “He who is of God hears the words of God” unworthily of those who are of God. ### Scripture references - John 8:47: quotation, high confidence ### Translation notes - The quotation is John 8:47. ### Citation (SBL) Origen, Comm. Jo. 20.297 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-297). ## Commentary on John 20.298 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-298 - Source: Preuschen 4:371–372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paradox: one may be more a son of God than another. ### Greek text Ἤδη δὲ καὶ ἐκ τῶν ἐναντίων παράδοξον ἄν τι φανὲν ἀποδειχθῆναι δυνατὸν ἔσται. τί δὲ τὸ παράδοξον ἢ τὸ εἶναί τινα ἑτέρου υἱοῦ θεοῦ μᾶλλον υἱὸν θεοῦ, καὶ διπλασιόνως ἕτερον ἑτέρου εἶναι υἱὸν θεοῦ; ### English translation (Claude) And now from the opposites too something that seems paradoxical can be demonstrated. And what is the paradox but that one may be a son of God more than another son of God, and one may be twice as much a son of God as another? ### Citation (SBL) Origen, Comm. Jo. 20.298 (Preuschen 4:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-298). ## Commentary on John 20.299 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-299 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew speaks of one being “twice as much a son of Gehenna.” ### Greek text πῶς δὲ τοῦτο ἀπὸ τοῦ ἐναντίου δείκνυται οὕτω παραστήσομεν· ἐν τῷ κατὰ Ματθαῖον ὁ πρὸς τοὺς γραμματεῖς καὶ Φαρισαίους δεύτερος ταλανισμὸς οὕτως ἔχει· »Οὐαὶ ὑμῖν, γραμματεῖς »καὶ Φαρισαῖοι, ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν »ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέν- νης διπλότερον ὑμῶν«. ### English translation (Claude) How this is shown from its opposite we shall present thus. In the Gospel according to Matthew the second woe to the scribes and Pharisees runs thus: “Woe to you, scribes and Pharisees, hypocrites, because you travel around sea and land to make one proselyte, and when he becomes one, you make him twice as much a son of Gehenna as yourselves.” ### Scripture references - Matt 23:15: quotation, high confidence ### Translation notes - The quotation is Matt 23:15. ### Citation (SBL) Origen, Comm. Jo. 20.299 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-299). ## Commentary on John 20.300 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-300 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So no one is a son of Gehenna by nature, and not all are so equally. ### Greek text οὐκοῦν κατὰ τοῦτο οὔτε φύσει γεέννης εἰσίν τινες, οὔτε ἐπʼ ἴσης οἱ τῆς γεέννης υἱοί εἰσιν αὐτῆς, εἴγε ἕτερος ἑτέρου διπλότερος υἱός ἐστιν αὐτῆς. ### English translation (Claude) According to this, then, neither are some of Gehenna by nature, nor are the sons of Gehenna its sons equally, if indeed one is twice as much its son as another. ### Scripture references - Matt 23:15: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.300 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-300). ## Commentary on John 20.301 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-301 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same holds for sons of destruction, death, and darkness. ### Greek text εἰ δὲ ἕτερος ἑτέρου διπλότερός ἐστιν υἱὸς τῆς γεέννης, διὰ τί οὐχὶ καὶ τῆς ἀπωλείας καὶ τοῦ θανάτου καὶ τοῦ σκότου καὶ τῶν λοιπῶν, ὡν οἱ διαφόρως ἀμαρτάνοντές εἰσιν υἱοί; ### English translation (Claude) And if one is twice as much a son of Gehenna as another, why not also of destruction and death and darkness and the rest, of which those who sin in different degrees are sons? ### Citation (SBL) Origen, Comm. Jo. 20.301 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-301). ## Commentary on John 20.302 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-302 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So too some may be more fully sons of light, life, wisdom, and God. ### Greek text δὲ ἐπὶ τούτων, διὰ τί καὶ οὐχὶ υἱοὶ φωτὸς διπλότεροι ἕτεροι ἑτέρων ἔσονται καὶ υἱοὶ ζωῆς καὶ υἱοὶ σοφίας καὶ υἱοὶ θεοῦ; ### English translation (Claude) And if in these cases, why will not some also be twice as much sons of light as others, and sons of life, and sons of wisdom and sons of God? ### Translation notes - The opening “if” is lost in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.302 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-302). ## Commentary on John 20.303 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-303 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Degrees of sonship reach up to the Firstborn, who is Son beyond all others. ### Greek text εἰ δὲ διπλασιόνως ἕτερος παρʼ ἕτερον υἱὸς γίνεται θεοῦ, διὰ τί οὐχὶ καὶ πολλαπλασιόνως καὶ τοσαυταπλασιόνως ὁποσαπλασιόνως ἄξιον νοεῖν εἶναι τὸν πρωτότοκον πάσης κτίσεως υἱὸν τοῦ θεοῦ παρὰ τοὺς λοιποὺς υἱοὺς τοῦ θεοῦ καὶ τοὺς μηκέτι πνεῦμα δουλείας ἔχοντας εἰς φόβον, ἀλλʼ εἰληφότας πνεῦμα υἱοθεσίας; ### English translation (Claude) And if one becomes a son of God twice as much as another, why not also many times, and so many times as it is fitting to think the firstborn of all creation is Son of God compared with the other sons of God and those who no longer have the spirit of slavery to fear but have received the spirit of adoption? ### Scripture references - Col 1:15: allusion, high confidence - Rom 8:15: allusion, high confidence ### Translation notes - The allusions are Col 1:15 and Rom 8:15. ### Citation (SBL) Origen, Comm. Jo. 20.303 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-303). ## Commentary on John 20.304 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-304 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The more of God's words one hears, the more one is of God; one who heard them all would be wholly God's son. ### Greek text τάχα οὖν οὕτως πλειόνων ὄντων τῶν ῥημάτων τοῦ θεοῦ, οὐ μόνον τῶν ἀναγεγραμμένων ἀλλὰ καὶ τῶν ἀρρήτων, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, καὶ τούτων περὶ ὧν φησὶν ὁ Ἰωάννης· »Οὐδʼ »αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία«· πᾶς μὲν οἱωντινωνοῦν ῥημάτων ἀκούων τοῦ θεοῦ ἤδη ἐστὶν ἐκ τοῦ θεοῦ· ὅσῳ δὲ πλειόνων ἀκούει ῥημάτων τοῦ θεοῦ, τοσαυταπλειόνως γενήσεται ἐκ τοῦ θεοῦ· ὡς, εἰ δεῖ οὕτως ὀνομάσαι, πάντων ἀκούσας τις τῶν ῥημάτων τοῦ θεοῦ, ἐάν γε τοῦτο φθάνῃ ἐπί τινα τῶν λαμβανόντων τὸ τῆς υἱοθεσίας πνεῦμα, τελείως καὶ ἀνυπερβλήτως γίνεται υἱὸς θεοῦ, καὶ πάντη καὶ ἐξ ὅλων καὶ ὅλος ἐκ τοῦ θεοῦ. ### English translation (Claude) Perhaps, then, since the words of God are many, not only those written but also the unspeakable ones, which it is not lawful for a man to utter, and those of which John says, “I suppose that not even the world itself could contain the books that would be written,” everyone who hears any words of God whatever is already of God; but the more words of God he hears, the more he will become of God; so that, if one must name it thus, one who has heard all the words of God, if this reaches any of those who receive the spirit of adoption, becomes perfectly and unsurpassably a son of God, and altogether, from all, and wholly of God. ### Scripture references - 2 Cor 12:4: allusion, high confidence - John 21:25: quotation, high confidence - Rom 8:15: allusion, high confidence ### Translation notes - The allusion is 2 Cor 12:4; the quotation is John 21:25. ### Citation (SBL) Origen, Comm. Jo. 20.304 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-304). ## Commentary on John 20.305 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-305 - Source: Preuschen 4:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Wholly of God” means knowing all mysteries and knowledge, with perfect love. ### Greek text εὐγνωμονέστε- ρον δὲ ἀκουοτέον τοῦ >ἐξ ὅλων καὶ x003C; ἀνάλογον ὅλοις τοῖς μασι καὶ πάσῃ τῇ γνώσει καὶ πᾶσι τοῖς μυστηρίοις, ὥστʼ ἂν εἰπεῖν ὅλον καὶ ἐξ ὅλων γεγονέναι ἐκ τοῦ θεοῦ τὸν εἰδότα Πάντα τὰ μυστήρια καὶ πᾶσαν τὴν γνῶσιν, καὶ μετὰ τούτων τὰ τῆς τελείας ἀγάπης κατορθωκότα. ### English translation (Claude) But “from all and wholly” must be heard more kindly, in proportion to all the …, and all knowledge, and all mysteries, so that one might say that the one who knows all mysteries and all knowledge, and together with these has achieved what belongs to perfect love, has become wholly and from all of God. ### Scripture references - 1 Cor 13:2: allusion, high confidence ### Translation notes - The allusion is 1 Cor 13:2. A word is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 20.305 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-305). ## Commentary on John 20.306 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-306 - Source: Preuschen 4:372–373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now we are God's sons only in part; perfect sonship will come. ### Greek text ὅρα δὲ εἰ δυνατὸν ἀκολούθως τῷ »Ἐκ μέρους »γινώσκομεν καὶ ἐκ μέρους προφητεύομεν« εἰπεῖν ἂν τὸν τοιοῦτον· >ἐκ μέρους ἐσμὲν υἱοὶ τοῦ θεοῦ< καὶ πάλιν· »ὅταν ἔλθῃ τὸ »καὶ τὸ ἐκ μέρους καταργηθῇ«, καὶ] τὸ τέλειον τοῦ γενέσθαι υἱὸς θεοῦ ἐλεύσεται, ### English translation (Claude) But see whether it is possible, in keeping with “We know in part and we prophesy in part,” for such a one to say, “We are sons of God in part,” and again, “When the perfect comes and the partial is done away,” the perfection of becoming a son of God will also come, ### Scripture references - 1 Cor 13:9–10: quotation, high confidence ### Translation notes - The quotations are 1 Cor 13:9–10; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.306 (Preuschen 4:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-306). ## Commentary on John 20.307 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-307 - Source: Preuschen 4:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether one can be partly God's son and partly of the opposite side. ### Greek text καταργοῦν τὸ ἐκ μέρους γεγονέναι υἱόν τινα τοῦ θεοῦ· μὴ ἀζήτητον δὲ ἐάσθω καὶ τὸ περὶ τοῦ πότερόν ποτε δυνατὸν ἐκ μέρους μὲν εἶναι υἱὸν τῆς διαφερούσης μερίδος τῆς περὶ τὰ θεῖα. ἐκ μέρους δὲ τῆς ἐναντίας, ἢ τοῦτο ἀμήχανον οὕτως ἔχειν· ᾦ συνεξε- τάσεις πῶς λέγονται υἱοὶ πολλοὶ ἑνὸς πατρός, πότερον διὰ τοὺς προγόνους καὶ τοὺς ἐξ ἐκείνων, ἢ κατὰ ταύτην τὴν ὑπόνοιαν. ### English translation (Claude) doing away with someone's having become a son of God in part. Nor let the question be left unexamined whether it is possible to be in part a son of the better portion, concerned with divine things, and in part of the opposite, or whether this is impossible. With this you will examine how many sons are said to be of one father, whether because of ancestors and those descended from them, or according to this supposition. ### Citation (SBL) Origen, Comm. Jo. 20.307 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-307). ## Commentary on John 20.308 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-308 - Source: Preuschen 4:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let us strive to become ever more God's children and to understand ever more of his words. ### Greek text λαβόντες οὖν ἐξουσίαν τέκνα θεοῦ γενέσθαι, πάντα πράττωμεν ἴνα γενώμεθα ἐκ τοῦ θεοῦ καὶ τὰ ῥήματα αὐτοῦ ἀκούσωμεν, καὶ προκόπτωμεν κἂν τῷ εἶναι ἐκ τοῦ θεοῦ, ἴνα προκόπτωμεν καὶ ἐν τῷ ἀκούειν ῥημάτων τοῦ θεοῦ, πλείονα ἐκ τούτων ἀεὶ τρανοῦντες, ἕως πάντα χωρήσωμεν τὰ ῥήματα τοῦ θεοῦ, ἢ ὅσα γε ἐνδέχεται χωρῆσαι καὶ νῦν καὶ μετὰ ταῦτα τοὺς ἀξιουμένους τοῦ τῆς υἱοθεσίας πνεύματος. ### English translation (Claude) Having received power to become children of God, then, let us do everything to become of God and to hear his words, and let us advance in being of God, so that we may advance also in hearing God's words, making more of them ever clearer, until we receive all the words of God, or as many as those deemed worthy of the spirit of adoption can receive both now and hereafter. ### Scripture references - John 1:12: allusion, high confidence - Rom 8:15: allusion, high confidence ### Translation notes - The allusions are John 1:12 and Rom 8:15. ### Citation (SBL) Origen, Comm. Jo. 20.308 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-308). ## Commentary on John 20.309 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-309 - Source: Preuschen 4:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each failure to understand God's words shows we are not yet of God, though we can become so. ### Greek text ὁσάκις δὲ ῥημάτων λεγομένων τοῦ θεοῦ οὐκ ἀκούομεν, τοῦτʼ ἔστιν οὐ συνίεμεν αὐτῶν, τοσαυτάκις νομιστέον ἐλέγχεσθαι ὡς οὐκ ὄντας ἐκ τοῦ θεοῦ. διὰ τοῦτο γὰρ οὐκ ἀκούει ὁ μὴ ἀκούων ῥημάτων θεοῦ. ἐπείπερ ἐκ τοῦ θεοῦ οὐκ ἔστιν, καὶ ἐκ τοῦ θεοῦ οὐκ ἔστιν παρ ἑαυτόν· καίτοι γε ἔσθʼ ὅτε λαβὼν ἤδη ἐξουσίαν τέκνον θεοῦ γενέσθαι, καὶ δυνάμενος ἐκ τοῦ ἀγαπᾶν τοὺς ἐχθροὺς καὶ προσεύχεσθαι ὑπὲρ τῶν ἐπηρεαζόντων γενέσθαι υἱὸς τοῦ ἐν οὐρανοῖς πατρός. Ἁπεκρίθησαν οἶ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Ου καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις; ### English translation (Claude) And as often as, when the words of God are spoken, we do not hear them, that is, do not understand them, so often we must think ourselves convicted of not being of God. For the one who does not hear the words of God does not hear because he is not of God; and he is not of God because of himself, though sometimes he has already received the power to become a child of God, and can, by loving his enemies and praying for those who mistreat him, become a son of the Father in heaven. “The Jews answered and said to him, ‘Do we not say rightly that you are a Samaritan and have a demon?’” ### Scripture references - John 8:47: allusion, high confidence - John 1:12: allusion, high confidence - Matt 5:44–45: allusion, high confidence - John 8:48: quotation, high confidence ### Translation notes - The allusions are John 1:12 and Matt 5:44–45; the closing quotation is John 8:48, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.309 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-309). ## Commentary on John 20.310 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-310 - Source: Preuschen 4:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some called Jesus a Samaritan as a debaser of Judaism. ### Greek text Εἰκὸς ὅτι ταῦτα πολλάκις κατὰ τὸ σιωπώμενον πρὸς ἀλλήλους ἔλεγον περὶ τοῦ σωτῆρός τινες, Σαμαρείτην μὲν αὐ- τὸν ὀνομάζοντες ὡς παραχαράσσοντα τὰ Ἱουδαϊκὰ παραπλησίως Σαμαρείταις· »Οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις«, ἐν πολλοῖς διαφωνοῦντες δόγμασιν παρʼ ἐκείνους. ### English translation (Claude) It is likely that some often said these things to one another privately about the Savior, calling him a Samaritan as one who, like the Samaritans, debased Jewish things; “for Jews have no dealings with Samaritans,” since they disagree with them on many doctrines. ### Scripture references - John 4:9: quotation, high confidence ### Translation notes - The quotation is John 4:9. ### Citation (SBL) Origen, Comm. Jo. 20.310 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-310). ## Commentary on John 20.311 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-311 - Source: Preuschen 4:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why call him a Samaritan, when Samaritans deny the resurrection he taught? ### Greek text ἄξιον δὲ ἔστιν ζητῆσαι πῶς Σαμαρειτῶν τὸν μέλλοντα αἰῶνα ἀρνουμένων καὶ μὴ τὴν τῆς ψυχῆς ἐπιδιαμονὴν προσιεμένων, τὸν σωτῆρα <Σαμαρείτην> εἰπεῖν, περὶ ἀναστάσεως καὶ κρίσεως πλεῖστα ὅσα διδάξαντα. ### English translation (Claude) It is worth asking how, since the Samaritans deny the age to come and do not accept the survival of the soul, they called the Savior a Samaritan, when he taught very much about resurrection and judgment. ### Citation (SBL) Origen, Comm. Jo. 20.311 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-311). ## Commentary on John 20.312 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-312 - Source: Preuschen 4:373–374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps it was mere insult, or they suspected he secretly shared the Samaritans' denial of an afterlife. ### Greek text ἀλλὰ μήποτε ὡς λοιδοροῦντες αὐτὸν τοῦτο λέγουσιν καὶ οὐ πάντως τὰ αὐτὰ ἐκείνοις δογματίζοντα. εἰκὸς δὲ ὅτι τινὲς καὶ ᾤοντο αὐτὸν μὴ ἀπὸ διαθέσεως τὰ περὶ μέλλοντος αἰῶνος καὶ τὰ περὶ κρίσεως καὶ ἀναστάσεως διδάσκειν, διακείμενον μὲν Σαμαρειτικῶς, ὡς μηδενὸς μετὰ τὸν βίον ἀποκειμένου τοῖς ἀνθρώποις, προσποιήσεως δἐ ἕνεκεν κατὰ τὸ ἔνδοξον καὶ ἀρέσκον τοῖς Ἰουδαίοις τὰ περὶ ἀναστά- σεως καὶ τῆς αἰωνίου ζωῆς προφερόμενον· ### English translation (Claude) But perhaps they say this to revile him, and not because he held the same doctrines as they. And it is likely that some also thought he did not teach from conviction the things about the age to come and about judgment and resurrection, being disposed like a Samaritan, as though nothing were laid up for human beings after this life, but that he put forward the things about resurrection and eternal life for show, for the sake of reputation and to please the Jews. ### Citation (SBL) Origen, Comm. Jo. 20.312 (Preuschen 4:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-312). ## Commentary on John 20.313 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-313 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They said he had a demon because of his superhuman claims. ### Greek text καὶ δαιμόνιον δὲ ἔχειν ἔλεγον αὐτὸν διὰ τοὺς ὑπὲρ ἄνθρωπον αὐτοῦ λόγους, δί ὡν πατέρα ἴδιον ἔλεγεν τὸν θεόν, καὶ ἐκ τοῦ οὐρανοῦ καταβεβηκέναι, καὶ αὐτὸς εἶναι ὁ τῆς ζωῆς ἄρτος πολλῷ κρείττων τοῦ μάννα, ὡς τὸν φα- γόντα τοῦτον τὸν ἄρτον ζήσεσθαι εἰς τὸν αἰῶνα, καὶ ἄλλα μυρία ᾠν πεπλήρωται τὰ εὐαγγέλια. ### English translation (Claude) And they said he had a demon because of his words beyond human measure, in which he called God his own Father, and said that he had come down from heaven, and that he himself was the bread of life, far better than the manna, so that whoever eats this bread will live forever, and countless other things with which the Gospels are filled. ### Scripture references - John 5:18: allusion, high confidence - John 6:32–51: allusion, high confidence ### Translation notes - The allusions are John 5:18 and 6:32–51. ### Citation (SBL) Origen, Comm. Jo. 20.313 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-313). ## Commentary on John 20.314 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-314 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or they said it because they thought he cast out demons by Beelzebul. ### Greek text δύναται δὲ καὶ διὰ τὴν περὶ τὸν βεελζεβοὺλ ὑπόνοιαν αὐτῶν εἰρῆσθαι· »Σὺ δαιμόνιον ἔχεις«, ἐπεί- περ τινὲς »ἐν βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων« ἐνόμιζον αὐ- τὸν »ἐκβάλλειν τὰ δαιμόνια«, οἱονεὶ ἔχοντα ἐν ἑαυτῷ τὸν βεελζε- βούλ.. ### English translation (Claude) “You have a demon” can also have been said because of their suspicion about Beelzebul, since some thought he cast out demons “by Beelzebul, the ruler of the demons,” as though he had Beelzebul within himself. ### Scripture references - John 8:48: quotation, high confidence - Matt 12:24: quotation, high confidence ### Translation notes - The quotations are John 8:48 and Matt 12:24. ### Citation (SBL) Origen, Comm. Jo. 20.314 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-314). ## Commentary on John 20.315 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-315 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We believe Jesus had no demon; demons cannot do his works, which still continue in the churches. ### Greek text οἱ μὲν οὖν ἐχθροὶ εἴσονταί τι λέγοντες αὐτὸν δαιμόνιον ἔχειν· ἡμεῖς δὲ αὐτῷ πειθόμεθα φάσκοντι· »Ἐγὼ δαιμόνιον οὐκ ἔχω«· οὐδὲ γὰρ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι ἢ ταῦτα τὰ ση- μεῖα ποιεῖν ἃ καὶ ἀναγέγραπται, ὡν καὶ ἴχνη καὶ λείμματα ἐν ταῖς ἐκκλησίαις ὀνόματι Ἰησοῦ μέχρι νῦν γίνεται. ### English translation (Claude) His enemies, then, will know what they mean in saying that he has a demon; but we believe him when he says, “I do not have a demon”; for a demon cannot open the eyes of the blind or do these signs that are recorded, traces and remnants of which take place in the churches in the name of Jesus up to now. ### Scripture references - John 8:49: quotation, high confidence - John 10:21: allusion, high confidence ### Translation notes - The quotation is John 8:49; the allusion is John 10:21. ### Citation (SBL) Origen, Comm. Jo. 20.315 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-315). ## Commentary on John 20.316 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-316 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why did Jesus deny having a demon but not being a Samaritan? ### Greek text μετὰ ταῦτα ζητήσαι τις ἂν τί δήποτε δύο δυσφημίας αὐτῷ προσαψάντων, τὴν τε »Σα- »μαρείτης εἶ σύ« καὶ τὴν Δαιμόνιον ἔχεις« τῶν ἀποκριθέντων αὐτῷ Ἰουδαίων, οὐκ ἐκείνων τῶν πεπιστευκότων αὐτῷ, οὐχὶ πρὸς τὰς δύο ἀποκρίνεται ἀλλὰ πρὸς μόνην τὴν »Δαιμόνιον ἔχεις« εἰπών· »Ἐγὼ »δαιμόνιον οὐκ ἐχω«. ### English translation (Claude) After this someone might ask why, when the Jews who answered him (not those who had believed him) attached two slanders to him, both “You are a Samaritan” and “You have a demon,” he does not answer both, but only “You have a demon,” saying, “I do not have a demon.” ### Scripture references - John 8:48–49: quotation, high confidence ### Translation notes - The quotations are John 8:48–49. ### Citation (SBL) Origen, Comm. Jo. 20.316 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-316). ## Commentary on John 20.317 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-317 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parable of the Good Samaritan may explain this. ### Greek text Καὶ ὅρα εἰ δύναται πρὸς τοῦτο γενέσθαι τὸ τῆς ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ παραβολῆς περὶ τοῦ ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ καταβαίνοντος καὶ ἐμπεσόντος εἰς τοὺς λῃστάς, ὅντινα ὁ μὲν ἱερεὺς ἀντιπαρῆλθεν καὶ ὁ Λευίτης, ὁ δὲ ὁδεύων Σαμαρείτης ἐλθὼν κατ αὐτὸν καὶ ἰδὼν αὐτὸν ἐσπλαγχνίσθη καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον. ### English translation (Claude) And see whether the parable in the Gospel according to Luke can bear on this, about the man going down from Jerusalem to Jericho who fell among robbers, whom the priest passed by, and the Levite, but the Samaritan on his journey came to him, and seeing him had compassion, and going to him bound up his wounds, pouring on oil and wine. ### Scripture references - Luke 10:30–34: allusion, high confidence ### Translation notes - The allusion is Luke 10:30–34. ### Citation (SBL) Origen, Comm. Jo. 20.317 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-317). ## Commentary on John 20.318 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-318 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Good Samaritan is Christ, he rightly did not deny being a Samaritan. ### Greek text ἐὰν γὰρ δυνηθῇ τις διαλαμβάνων περὶ τῆς παραβολῆς δεῖξαι ἐπὶ μηδένα ἢ ἐπὶ τὸν σωτῆρα ἀναφέρεσθαι τὰ περὶ τοῦ Σαμαρείτου, ὃς τὸν ἡμιθανῆ καὶ ἐμπεσόντα εἰς τοὺς λῃστὰς ἰάσατο, παραστήσει καὶ διὰ τί οὐκ ἠρνή- σατο εἶναι Σαμαρείτης. ### English translation (Claude) For if someone, discussing the parable, can show that what is said about the Samaritan who healed the half-dead man who had fallen among robbers refers to none other than the Savior, he will show also why he did not deny being a Samaritan. ### Scripture references - Luke 10:30–34: allusion, high confidence ### Translation notes - The allusion is Luke 10:30–34. ### Citation (SBL) Origen, Comm. Jo. 20.318 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-318). ## Commentary on John 20.319 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-319 - Source: Preuschen 4:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another view: Christ became all things to all, even a “Samaritan” to those under the law. ### Greek text ἄλλος δὲ δὴ τὴν παρὰ Παύλῳ διαφορὰν Ἰουδαίων καὶ τῶν ὑπὸ νόμον θεωρήσας καὶ ἀναγαγὼν τοὺς ὑπὸ νόμον εἰς τοὺς Σαμαρείτας, καὶ μᾶλλον Παύλου καταλαβὼν τὸν σω- τῆρα τοῖς πᾶσιν πάντα γινόμενον ἕνα τοὺς πάντας κερδήσῃ, ἐρεῖ διὰ τὸ τοῖς ὑπὸ νόμον αὐτὸν γεγονέναι ὡς ὑπὸ νόμον, οἱονεὶ καὶ Σαμαρείτην γεγονέναι, καὶ κατὰ τοῦτο μὴ ἠρνῆσθαι τὸ εἶναι Σαμα- ρείτης. ### English translation (Claude) Another, having considered the distinction in Paul between Jews and those under the law, and referring those under the law to the Samaritans, and understanding that the Savior, more than Paul, became all things to all so as to win all, will say that because he became as under the law to those under the law, he became, as it were, a Samaritan too, and for this reason did not deny being a Samaritan. ### Scripture references - 1 Cor 9:20–22: allusion, high confidence ### Translation notes - The allusion is 1 Cor 9:20–22. ### Citation (SBL) Origen, Comm. Jo. 20.319 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-319). ## Commentary on John 20.320 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-320 - Source: Preuschen 4:374–375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third view: “Samaritan” means “guardian,” and Christ is the guardian of souls. ### Greek text καὶ τρίτος δέ τις τὴν ἑρμηνείαν τοῦ Σαμαρείτου ἐκλαβών, σημαίνοντος φύλακα, φήσει ὅτι εἰ καὶ κατʼ ἄλλο ἔλεγον Σα- μαρείτην αὐτὸν οἱ Ἰουδαῖοι, αὐτὸς τὸ σημαινόμενον ἀπὸ τοῦ ὁνό- ματος ἐκλαβὼν οὐκ ἠρνήσατο αὐτό, εἰδὼς ὅτι φύλαξ ἐστὶν τῶν ἀνθρωπίνων ψυχῶν καὶ περὶ οὑ εἴρηται τὸ »Ἰδοὺ οὐ νυστάζει ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ«· καὶ τὸ Φυλάσσων τὰ νήπια »ὁ κύριος«. ### English translation (Claude) And a third, taking the interpretation of “Samaritan,” which means “guardian,” will say that even if the Jews called him a Samaritan in another sense, he himself, taking the meaning from the name, did not deny it, knowing that he is the guardian of human souls, of whom it is said, “Behold, he who guards Israel will not slumber or sleep,” and “The Lord guards the little ones.” ### Scripture references - Ps 121:4 (120:4 LXX): quotation, high confidence - Ps 116:6 (114:6 LXX): quotation, high confidence ### Translation notes - The quotations are Ps 121:4 (120:4 LXX) and Ps 116:6 (114:6 LXX). The etymology of Samaritan as “guardian” (from Hebrew shamar) is Origen's; the word is damaged in the digital text and supplied. ### Citation (SBL) Origen, Comm. Jo. 20.320 (Preuschen 4:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-320). ## Commentary on John 20.321 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-321 - Source: Preuschen 4:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Samaritans were named “guardians” because the Assyrians sent them to guard Israel's land. ### Greek text >σωμὴρ< μέντοι γε Ἑβραῖοι λέγουσι τὸν >φύλακα<, δὲ καὶ τοὺς Σαμαρεῖς πρῶτον ὠνομάσθαι παραδιδόασι διὰ τὸ ὑπὸ τοῦ τῶν Ἀσσυρίων βασιλέως φύλακας αὐτοὺς πεπέμφθαι τῆς γῆς Ἰσραὴλ μετὰ τὴν αἰχμαλωσίαν, τοῦ ἐτέρου παρὰ τὸν Ἰούδαν Ἱσραὴλ διὰ τὰς πολλὰς ἁμαρτίας αἰχμαλωτευθέντος εἰς τοὺς Ἀσσυρίους. Ἀπεκρίθη Ἱησοῦς· Ἐγὼ δαιμόνιον οὐκ ἐχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. ἐγὼ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. ### English translation (Claude) The Hebrews call the guardian shomer, and they hand down that the Samaritans were first so named because they were sent by the king of the Assyrians as guardians of the land of Israel after the captivity, when the other Israel, apart from Judah, had been taken captive to the Assyrians because of its many sins. “Jesus answered, ‘I do not have a demon, but I honor my Father, and you dishonor me. I do not seek my own glory; there is one who seeks and judges.’” ### Scripture references - 2 Kgs 17:24: allusion, medium confidence - John 8:49–50: quotation, high confidence ### Translation notes - The allusion is 2 Kgs 17:24; the closing quotation is John 8:49–50, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.321 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-321). ## Commentary on John 20.322 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-322 - Source: Preuschen 4:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the tree of life whose every leaf is lasting. ### Greek text Εἰ τὸ πεφυτευμένον ξύλον »παρὰ τὰς διεξόδους »τῶν ὑδάτων« τοιοῦτόν ἐστιν, ὡς τὸν καρπὸν αὐτοῦ διδόναι »ἐν »καιρῷ αὐτοῦ« καὶ μηδὲ φύλλον αὐτοῦ ἀπορρεῖν ἀλλὰ πάντα ὅσα ἂν ποιῇ κατευοδοῦσθαι, τί νομιστέον περὶ τοῦ σωτῆρος ἡμῶν Ἱησοῦ ἢ ὅτι αὐτὸς ὢν τὸ ξύλον τῆς ζωῆς κατὰ τὸ εἶναι σοφία καὶ τὴν σοφίαν εἶναι »ξύλον ζωῆς πᾶσι τοῖς ἀντεχομένοις αὐτῆς«, καὶ καρποφορεῖ καὶ τὰ ἕτερα παρὰ τοὺς καρποὺς φύλλα τοιαῦτα ἔχει ὡς μηδὲ ἓν αὐτῶν ἀπορρεῖν; ### English translation (Claude) If the tree planted “by the streams of water” is such that it gives its fruit “in its season” and not even a leaf of it falls, but all that it does prospers, what must we think of our Savior Jesus, except that he, being the tree of life because he is Wisdom, and Wisdom being “a tree of life to all who lay hold of her,” both bears fruit and has the other parts besides the fruit, the leaves, such that not one of them falls? ### Scripture references - Ps 1:3: quotation, high confidence - Prov 3:18: quotation, high confidence ### Translation notes - The quotations are Ps 1:3 and Prov 3:18. ### Citation (SBL) Origen, Comm. Jo. 20.322 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-322). ## Commentary on John 20.323 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-323 - Source: Preuschen 4:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every saying of Jesus deserves careful study, even the simplest. ### Greek text διὰ τοῦτο οὐδένα τοῦ Ἰησοῦ λόγον, καὶ ταῦτα ἀναγραφῆς ἀξιωθέντα ὑπὸ τῶν ἁγίων μαθητῶν αὐτοῦ, ὡς ἔτυχεν ἐκδεκτέον· ἀλλὰ πᾶσαν βάσανον καὶ τοῖς νομιζομένοις εἶναι σαφέσιν προσακτέον, οὐκ ἀπογινώσκοντα ὅτι καὶ περὶ τὸν ἀνυπονόητον καὶ ἁπλοῦν εἶναι νομισθέντα λόγον αὐτοῦ εὑρεθήσεται τοῖς ὀρθῶς ζητοῦ- σιν ἄξιόν τι τοῦ ἱεροῦ στόματος ἐκείνου. ### English translation (Claude) For this reason no saying of Jesus, especially those judged worthy of being recorded by his holy disciples, should be taken at random; but every test must be applied even to those thought to be clear, not despairing that, even in a saying of his thought to be unremarkable and simple, something worthy of that holy mouth will be found by those who seek rightly. ### Citation (SBL) Origen, Comm. Jo. 20.323 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-323). ## Commentary on John 20.324 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-324 - Source: Preuschen 4:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we find nothing deep, the fault is ours. ### Greek text εἰ δέ που μὴ εὑρίσκομεν, ἡμᾶς καὶ οὐ τὸν λόγον τοῦ Ἰησοῦ αἰτιατέον ὡς οὐ πνέοντα τῶν ἐκ πληρώματος μεστῶν ἀληθείας καὶ σοφίας δογμάτων. ### English translation (Claude) And if somewhere we do not find it, we must blame ourselves and not the word of Jesus, as not breathing the doctrines full of truth and wisdom from the fullness. ### Citation (SBL) Origen, Comm. Jo. 20.324 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-324). ## Commentary on John 20.325 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-325 - Source: Preuschen 4:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen turns to “I do not have a demon.” ### Greek text Ταῦτα δέ μοι εἴρηται βουλομένῳ ἐξετάσαι τὸ »Ἐγὼ δαιμόνιον »οὐκ ἔχω«, διʼ οὗ διδασκόμεθα πάντες οἱ τῷ εὐαγγελίῳ ἐντυγχάνοντες πρᾶγμα ὃ οὐχὶ ᾔδειμεν καὶ πρὶν ἐντυχεῖν τῷ εὐαγγελίῳ. τί δὲ τοῦτό ἐστιν ἤδη κατανοητέον. ### English translation (Claude) I have said these things wishing to examine “I do not have a demon,” through which all of us who read the Gospel are taught something we did not know even before reading the Gospel. What this is must now be considered. ### Scripture references - John 8:49: quotation, high confidence ### Translation notes - The quotation is John 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.325 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-325). ## Commentary on John 20.326 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-326 - Source: Preuschen 4:375–376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches that sinners act under demonic influence. ### Greek text ἀρέσκει κατὰ τὰς γραφὰς τοὺς ἀμαρτάνον- τας τὰ πολλὰ ποιεῖν παρὰ τὸν λόγον οὐ διʼ ἄλλο ἢ τῷ δεκτικοὺς αὐτοὺς γεγονέναι ἐνεργείας πονηροῦ πνεύματος ἢ θελήματος ἀκαθάρτου δαιμονίου. ### English translation (Claude) It is the view of the Scriptures that sinners do most of what they do against reason for no other reason than that they have become receptive to the working of an evil spirit or the will of an unclean demon. ### Citation (SBL) Origen, Comm. Jo. 20.326 (Preuschen 4:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-326). ## Commentary on John 20.327 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-327 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some have called even irritability and slander demons. ### Greek text οὐκ ὤκνησαν οὖν καὶ τὰ νομισθέντα ἂν ἐλάχιστα εἶναι τῶν ἁμαρτημάτων δαιμονίοις προσάψαι οἱ φήσαντες τὴν ὀξυχολίαν δαιμόνιον εἶναι, ὀμοίως δὲ καὶ τὴν καταλαλιάν. ### English translation (Claude) Those, then, did not hesitate to attribute even what might be thought the least of sins to demons, who said that irritability is a demon, and likewise slander. ### Translation notes - The source of these sayings is not named; they may reflect Hermas or Jewish tradition (uncertain). ### Citation (SBL) Origen, Comm. Jo. 20.327 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-327). ## Commentary on John 20.328 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-328 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is wholly free of demonic influence, as no one is free of sin. ### Greek text εἰκὸς δὲ καὶ ἄλλα μυρία δαιμονίων φαντασιούντων ἡμᾶς καὶ ἐνεργούντων κατὰ τὸ ἐκείνων θέλημα ποιεῖν· καὶ ἔστιν ἐν ἁνθρώποις ὥσπερ οὐδεὶς »καθαρὸς ἀπὸ ῥύπου«, καὶ οὐδεὶς »δίκαιος ἐπὶ τῆς γῆς ὃς »ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται«, οὕτω καὶ οὐδεὶς ἀεὶ ἀπὸ δαιμονίων καθαρεύσας καὶ μηδέποτε γενόμενος τῆς ἀπὸ τούτων ἐνεργείας ἀνεπέδεκτος. ### English translation (Claude) And it is likely that we do countless other things, with demons presenting images to us and working in us according to their will; and just as among human beings no one is “clean from filth,” and no one is “righteous on the earth who will do good and not sin,” so too no one has always been pure of demons and never become receptive to their working. ### Scripture references - Job 14:4: quotation, high confidence - Eccl 7:20: quotation, high confidence ### Translation notes - The quotations are Job 14:4 (LXX) and Eccl 7:20. ### Citation (SBL) Origen, Comm. Jo. 20.328 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-328). ## Commentary on John 20.329 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-329 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, Jesus still drives out demons from those healed by the Word. ### Greek text διόπερ ἀλληγοροῦντες τὰς ἐν τῷ εὐαγγελίῳ θεραπείας, ἐν αἷς εἰσιν καὶ τῶν δαιμονίων ἀπελάσεις, ἐροῦμεν πάντων ἀεὶ ἀπελαύνεσθαι τοὺς δαίμονας ὑπὸ Ἱησοῦ τῶν παρὰ τὸ τεθεραπεῦσθαι ὑπὸ τοῦ λόγου μηκέτι παραδεχομένων τὰς τῶν δαιμόνων ἐνεργείας. ### English translation (Claude) Therefore, allegorizing the healings in the Gospel, among which are also the expulsions of demons, we shall say that demons are always being driven out by Jesus from all who, by having been healed by the Word, no longer admit the workings of the demons. ### Citation (SBL) Origen, Comm. Jo. 20.329 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-329). ## Commentary on John 20.330 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-330 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus, who triumphed over the powers on the cross, can say he never had a demon. ### Greek text μόνου τοίνυν νομίζω εἶναι Ἰησοῦ φωνήν, τοῦ μόνου ἀπεκδυσαμένου τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ δειγματίσαντος ἐν παρρησίᾳ καὶ θριαμβεύσαντος ἐν ξύλῳ, τρόπαιον κατὰ πάσης ἀντικειμένης δυνάμεως τὸν σταυρὸν στήσαντος, ὥσπερ τὸ »Ἔρχεται »ὁ ἄρχων τοῦ κόσμου τούτου καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν«, οὕτως καὶ τὸ >ἐγὼ δαιμόνιον οὔτε ἔσχον οὔτε ἔχω οὔτε ἕξω<. ### English translation (Claude) I think, then, that it is the voice of Jesus alone, who alone stripped off the principalities and powers and made a public example of them and triumphed on the tree, setting up the cross as a trophy against every opposing power, to say, like “The ruler of this world is coming, and he has nothing in me,” so also, “I neither had nor have nor will have a demon.” ### Scripture references - Col 2:15: allusion, high confidence - John 14:30: quotation, high confidence ### Translation notes - The allusion is Col 2:15; the quotation is John 14:30. ### Citation (SBL) Origen, Comm. Jo. 20.330 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-330). ## Commentary on John 20.331 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-331 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We can say it, but our deeds would refute us. ### Greek text τὴν δὲ φωνὴν δυνάμεθα μὲν καὶ ἡμεῖς προενέγκασθαι καὶ λέγειν· » Δαιμόνιον »οὐκ ἔχω«, ἀλλʼ ἐλεγχθησόμεθα ὁμοίως τοῖς ἀρνησαμένοις περὶ τοῦ δαιμονᾶν καὶ ἐν αὐτοῖς τοῖς πράγμασιν ἀποδειχθεῖσιν ὅτι ἐψεύσαντο. ### English translation (Claude) We too can utter the words and say, “I do not have a demon,” but we shall be refuted like those who denied being demon-possessed and were shown by their very deeds to have lied. ### Scripture references - John 8:49: quotation, high confidence ### Translation notes - The quotation is John 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.331 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-331). ## Commentary on John 20.332 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-332 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rage and uncontrolled lust show demonic influence. ### Greek text ἢ οὐκ ἔλεγχος τοῦ δαιμονᾶν ἡμᾶς ὅταν μεμηνότων κατάστασιν ἔχοντες βοῶμεν, ἀπὸ θυμοῦ καὶ ὀργῆς φλεγόμενοι, ἢ λελυττηκότες, καὶ ὡσπερεὶ χρεμετίζοντες κἀν ταῖς ἰδίαις γαμεταῖς δίκην ἵππων θηλυμανῶν ἐπιβαίνωμεν, ἐκβάλλοντες τοὺς περὶ ἀπαθείας λόγους θεοῦ εἰς τὰ ὀπίσω; ### English translation (Claude) Or is it not proof that we are demon-possessed when, in the state of madmen, we shout, inflamed with rage and anger, or raving, and, as it were, neighing, we mount even our own wives like lustful horses, casting behind us the words of God about freedom from passion? ### Scripture references - Jer 5:8: echo, medium confidence ### Translation notes - The image of neighing horses echoes Jer 5:8. ἀπάθεια is rendered “freedom from passion.” ### Citation (SBL) Origen, Comm. Jo. 20.332 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-332). ## Commentary on John 20.333 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-333 - Source: Preuschen 4:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despairing grief that forgets God's providence is also a sign of demonic influence. ### Greek text ἀλλὰ κἂν ταπεινοὶ καὶ συννεφεῖς ὑπὸ τῆς λύπης καθελκόμενοι καὶ τὸ ἴδιον τῶν λογικῶν γαῦρον ἀπολέσαντες ἐπιλανθανώμεθα τοῦ ἄνευ θεοῦ στρούθιον μὴ πίπτειν εἰς παγίδα καὶ τοῦ δίκαια εἶναι τὰ περὶ ἑνὸς ἑκάστου τῶν συμβαινόντων ἀνθρώποις κρίματα, τί φήσομεν ἢ ὅτι καὶ τοῦ δαιμονίου ἡμᾶς νικήσαντος καὶ τὸ ἡγεμονικὸν ἡμῶν θολώσαντος ταῦτα πάσχομεν; ### English translation (Claude) But also when, downcast and gloomy, dragged down by grief and having lost the proper spirit of rational beings, we forget that without God not a sparrow falls into a snare, and that the judgments about each thing that happens to human beings are just, what shall we say except that we suffer these things because the demon has overcome us and muddied our ruling faculty? ### Scripture references - Matt 10:29: allusion, high confidence ### Translation notes - The allusion is Matt 10:29. ### Citation (SBL) Origen, Comm. Jo. 20.333 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-333). ## Commentary on John 20.334 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-334 - Source: Preuschen 4:376–377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Groundless fears and empty joys also come from demons. ### Greek text ἀλλὰ καὶ φόβοι τῶν οὐ φοβερῶν καὶ περιχάρειαι ἐπὶ τοῖς μηδενὸς ἀξίοις τίνων ἂν εἴη ἐνεργήματα ἢ δαιμόνων πληρωσάντων τοὺς μὴ δυναμένους μετὰ ἀληθείας λέγειν· »Ἐγὼ δαιμόνιον οὐκ ἔχω«; ### English translation (Claude) And fears of things not fearful, and excessive joys over things of no worth, whose workings would they be but of demons who have filled those unable to say truly, “I do not have a demon”? ### Scripture references - John 8:49: quotation, high confidence ### Translation notes - The quotation is John 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.334 (Preuschen 4:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-334). ## Commentary on John 20.335 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-335 - Source: Preuschen 4:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the saints once sinned; only Christ could always say he had no demon, and only he perfectly honored the Father. ### Greek text ἀλλʼ εἰκός τινα τοὺς ἁγίους πατριάρχας, ἢ τὸν ἱερὸν θεράποντα ἢ τοὺς θαυμασίους προφήτας ἢ τοὺς δυνατωτάτους τοῦ σωτῆρος ἡμῶν Ἰησοῦ ἀποστόλους φέροντα εἰς τὴν ἐξέτασιν δυσωπήσειν ἡμᾶς, ὡς ἄρα καὶ οὑτοι εἴποιεν ἂν ὁμοίως τῷ Ἰησοῦ τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«. πρὸς οὓς ἔστιν εἰπεῖν· ἀρα καὶ οὑτοί ποτε ἥμαρτον, ἢ ψεῦδος τὸ »Πάντες »γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ«, καὶ οὐκ ἀληθὲς τὸ »Οὐδεὶς καθαρὸς ἀπὸ ῥύπου« οὐδὲ τεθεωρημένως εἴρηται τὸ »Οὐκ ἔστιν δίκαιος ἐπὶ γῆς ὅς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται«; ἀλλὰ σαφὲς ὅτι ἀληθεῖς αἱ πᾶσαι γραφαὶ καὶ οὐκ ἀεὶ οὐδὲ ἐξ ἀρχῆς ἐδύναντο λέγειν οὐδʼ οἱ μεταβάλλοντες ἐπὶ τὸν κατὰ ἀρετὴν βίον τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«, ἀλλʼ ἡ μόνου τοῦ κατὰ τὸν σωτῆρα νοουμένου ἀνθρώπου ἀρχῆθεν ἦν φωνή, διὰ τοῦτο κυριώτατα καὶ ἀληθέστατα μόνου τὸν πατέρα τιμήσαντος· οὐδεὶς γὰρ τιμῶν τι τῶν μὴ τιμωμένων ὑπὸ θεοῦ, τιμᾷ τὸν ἀτιμάζοντα τὰ ὑπʼ αὐτοῦ τιμώμενα. ### English translation (Claude) But it is likely that someone, bringing into the examination the holy patriarchs, or the sacred servant, or the wonderful prophets, or the most powerful apostles of our Savior Jesus, will shame us, as though these too could say like Jesus, “I do not have a demon.” To such it can be said: did these too ever sin, or is “For all have sinned and fall short of the glory of God” false, and is “No one is clean from filth” untrue, and was “There is no righteous man on earth who will do good and not sin” said without consideration? But it is clear that all the Scriptures are true, and that not always nor from the beginning could even those who changed to the virtuous life say, “I do not have a demon”; rather, it was from the beginning the voice only of the man understood in the Savior, who for this reason alone most properly and most truly honored the Father; for no one who honors something not honored by God honors the one who dishonors what is honored by him. ### Scripture references - John 8:49: quotation, high confidence - Rom 3:23: quotation, high confidence - Job 14:4: quotation, high confidence - Eccl 7:20: quotation, high confidence ### Translation notes - The quotations are John 8:49, Rom 3:23, Job 14:4 (LXX), and Eccl 7:20. “The sacred servant” is Moses. ### Citation (SBL) Origen, Comm. Jo. 20.335 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-335). ## Commentary on John 20.336 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-336 - Source: Preuschen 4:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those with the spirit of adoption can honor the Father. ### Greek text πῶς γὰρ λεκτέον ὅτι τιμᾷ τὸν πατέρα ὁ μηδὲ τὴν ἀρχὴν τὸ πνεῦμα τῆς υἱοθεσίας λαβών; ### English translation (Claude) For how can it be said that one honors the Father who has not even received the spirit of adoption at all? ### Scripture references - Rom 8:15: allusion, high confidence ### Translation notes - The allusion is Rom 8:15. ### Citation (SBL) Origen, Comm. Jo. 20.336 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-336). ## Commentary on John 20.337 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-337 - Source: Preuschen 4:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who honor worldly things do not honor the Father. ### Greek text οὐδεὶς δὲ ἔχει τὸ πνεῦμα τῆς υἱοθεσίας ἁμαρτάνων· ὁ γὰρ ἐκ τοῦ θεοῦ γεγεννημένος οὐχ ἁμαρτάνει. καὶ πῶς τιμᾷ τὸν πατέρα ὁ τιμῶν δόξαν τὴν παρα ανθρωπων η ἀργύριον ἢ τὸν χοϊκὸν πλοῦτον ἢ τὸ ἐκ σαρκῶν καὶ αἱμάτων κάλλος ἢ ἁπαξαπλῶς τι τῶν οἰκείων τῇ ὕλῃ καὶ τῇ φθορᾷ; ### English translation (Claude) But no one who sins has the spirit of adoption; for he who is born of God does not sin. And how does one honor the Father who honors glory from men, or money, or earthly wealth, or beauty of flesh and blood, or, in a word, anything belonging to matter and corruption? ### Scripture references - 1 John 5:18: allusion, high confidence - John 5:44: allusion, medium confidence ### Translation notes - The allusions are 1 John 5:18 and John 5:44. ### Citation (SBL) Origen, Comm. Jo. 20.337 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-337). ## Commentary on John 20.338 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-338 - Source: Preuschen 4:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We should strive to say “I honor the Father” with a clear conscience. ### Greek text Δῆλον οὖν πῶς τοῦ σωτῆρός ἐστιν φωνὴ τὸ Τιμῶ »τὸν πατέρα«, ἥντινα, ὅση δύναμις, φιλοτιμητέον συμμαρτυρούσης ἡμῖν τῆς συνειδήσεως ἐν πνεύματι ἀγίῳ εἰπεῖν, ἀποδιδοῦσι »τῷ τὴν »τιμὴν τὴν τιμήν«, καὶ μὴ ἑτέρῳ ἀπονέμουσιν αὐτήν. ### English translation (Claude) It is clear, then, how “I honor the Father” is the voice of the Savior, which, as far as we are able, we must strive to say with our conscience bearing us witness in the Holy Spirit, rendering “honor to whom honor is due,” and not assigning it to another. ### Scripture references - John 8:49: quotation, high confidence - Rom 9:1: allusion, high confidence - Rom 13:7: quotation, high confidence ### Translation notes - The quotation is John 8:49; the allusions are Rom 9:1 and Rom 13:7. ### Citation (SBL) Origen, Comm. Jo. 20.338 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-338). ## Commentary on John 20.339 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-339 - Source: Preuschen 4:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, born under the law that commands honoring one's father, had God alone as Father. ### Greek text καὶ καλῶς γε ὁ ἐλθόντος τοῦ πληρώματος τοῦ χρόνου ἀπεσταλμένος ὑπὸ τοῦ θεοῦ γενέσθαι ἐκ γυναικὸς καὶ γενέσθαι ὑπὸ τὸν νόμον, ὡς ὑπὸ τὸν λέγοντα νόμον τυγχάνων τὸ » Τίμα τὸν πατέρα καὶ τὴν μητέρα, ἕνα »εὐ σοι γένηται«, οὐδένα ἄλλον ἔχων πατέρα ἢ τὸν έν τοῖς οὐρανοῖς θεόν φησιν· ### English translation (Claude) And well does he who, when the fullness of time had come, was sent by God to be born of a woman and born under the law, being under the law that says, “Honor your father and your mother, that it may be well with you,” and having no other father than God in heaven, say: ### Scripture references - Gal 4:4: allusion, high confidence - Exod 20:12: quotation, high confidence ### Translation notes - The allusion is Gal 4:4; the quotation is Exod 20:12. The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.339 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-339). ## Commentary on John 20.340 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-340 - Source: Preuschen 4:377–378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We too, reborn in baptism as God's sons, can say “I honor my Father.” ### Greek text »Ἀλλὰ τιμῶ τὸν πατέρα μου«. ἐροῦμεν δὲ καὶ ἡμεῖς ταύτην τὴν φωνήν, νοήσαντες τὸ τῆς παλιγγενεσίας λουτρὸν καὶ λουσάμενοι κατʼ αὐτὸ ἐπὶ τῷ γενέσθαι υἱοὶ θεοῦ καὶ μηκέτι καλοῦντες πατέρα ἐπὶ τῆς γῆς τῷ υἱοὶ γεγονέναι τοῦ ἐν τοῖς οὐρανοῖς πατρὸς καὶ ἀδελφοὶ τοῦ εἰπόντος· Πορεύομαι πρὸς τὸν πατέρα »μου καὶ πατέρα ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν‘. ### English translation (Claude) “But I honor my Father.” And we too shall say these words, having understood the washing of regeneration and having been washed in it so as to become sons of God, and no longer calling anyone father on earth, because we have become sons of the Father in heaven and brothers of the one who said, “I am going to my Father and your Father, and to my God and your God.” ### Scripture references - John 8:49: quotation, high confidence - Titus 3:5: allusion, high confidence - Matt 23:9: allusion, high confidence - John 20:17: quotation, high confidence ### Translation notes - The quotations are John 8:49 and 20:17; the allusions are Titus 3:5 and Matt 23:9. ### Citation (SBL) Origen, Comm. Jo. 20.340 (Preuschen 4:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-340). ## Commentary on John 20.341 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-341 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's imitators, strengthened by him, may also say this; not those who dwell among the dead. ### Greek text δῆλον οὐν ὅτι κυριώτατα καὶ τελειότατα εἰπόντος τοῦ Ἰησοῦ· »Ἐγὼ δαιμόνιον »οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου« οἱ μιμηταὶ αὐτοῦ, ἕκαστος κατὰ δύναμιν, πάντα ἰσχύσας ἐν τῷ ἐνδυναμοῦντι αὐτὸν Χριστῷ Ἰησοῦ, καὶ αὐτὸς ἐρεῖ τὸ »ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου«. τίς δὲ νεκροῖς συνὼν καὶ ἐν τάφοις οἰκῶν δυνηθείη ἄν εἰπεῖν τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«; ### English translation (Claude) It is clear, then, that since Jesus said most properly and perfectly, “I do not have a demon, but I honor my Father,” his imitators, each according to his ability, having strength for all things in Christ Jesus who strengthens him, will himself say, “I do not have a demon, but I honor my Father.” But who that keeps company with the dead and dwells in tombs could say, “I do not have a demon”? ### Scripture references - John 8:49: quotation, high confidence - Phil 4:13: allusion, high confidence - Mark 5:3: allusion, high confidence ### Translation notes - The quotation is John 8:49; the allusions are Phil 4:13 and Mark 5:3. ### Citation (SBL) Origen, Comm. Jo. 20.341 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-341). ## Commentary on John 20.342 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-342 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who honor other things cannot say this as Jesus' disciples. ### Greek text ἢ τίς ἄλλο τι παρὰ τὸν θεὸν καὶ τὸν λόγον αὐτοῦ καὶ τὰ ὑπὸ τοῦ λόγου προστασσόμενα τιμῶν, ἑτέρῳ τὴν τιμὴν διδούς, δέον »τῷ τὴν τιμὴν« ἀποδιδόναι αὐτήν, εἴποι ἂν ὡς Ἰησοῦ μαθητής· »Ἀλλὰ τιμῶ τὸν πατέρα μου«; ### English translation (Claude) Or who, honoring anything other than God and his Word and what the Word commands, giving honor to another when he ought to render it “to whom honor is due,” could say as a disciple of Jesus, “But I honor my Father”? ### Scripture references - Rom 13:7: quotation, high confidence - John 8:49: quotation, high confidence ### Translation notes - The quotations are Rom 13:7 and John 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.342 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-342). ## Commentary on John 20.343 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-343 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “You dishonor me” was said to those who called him a Samaritan with a demon. ### Greek text ἑξῆς ἐστιν τούτοις τὸ »Καὶ ὑμεῖς ἀτιμάζετέ με« εἰρημένον πρὸς τοὺς ἀτιμάσαντας αὐτὸν καὶ εἰπόντας αὐτῷ τὸ »Οὐ καλῶς λέγομεν ἡμεῖς »ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις;« οἰηθέντας τὸ κακῶς εἰρημένον καλῶς λελαληκέναι· κακῶς γὰρ νοοῦντες Σαμαρείτην καὶ δαιμόνιον ἔχοντα τὸν σωτῆρα ἀπεφήναντο. ### English translation (Claude) Next to these comes “And you dishonor me,” said to those who dishonored him and said to him, “Do we not say rightly that you are a Samaritan and have a demon?”, thinking they had spoken rightly what was said wrongly; for, understanding wrongly, they declared the Savior a Samaritan and demon-possessed. ### Scripture references - John 8:48–49: quotation, high confidence ### Translation notes - The quotations are John 8:48–49. ### Citation (SBL) Origen, Comm. Jo. 20.343 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-343). ## Commentary on John 20.344 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-344 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone who acts wrongly dishonors Christ, who is righteousness and God's power. ### Greek text νομιστέον δὲ τὸ »Καὶ »ὑμεῖς ἀτιμάζετέ με« οὐχὶ καὶ ἐκείνοις μόνοις εἰρῆσθαι τότε ἀλλὰ καὶ τοῖς ἀεὶ ἀτιμάζουσι, διʼ ὧν πράττουσι παρὰ τὸν ὀρθὸν λόγον τὸν τοῦ θεοῦ, καὶ ἀτιμάζουσιν διʼ ὧν ἀδικοῦσιν τὸν χριστόν, ὃς ἐστιν δικαιοσύνη, καὶ ἀτιμάζουσιν διʼ ὧν κατὰ ἀδυναμίαν καὶ ἀσθένειαν ἐπιτελοῦσιν τὴν τοῦ θεοῦ δύναμιν, ἥτις ἐστὶν ὁ σωτήρ· ### English translation (Claude) But we must think that “And you dishonor me” was said not only to those people then but also to those who always dishonor him through what they do against the right reason of God; and they dishonor Christ, who is righteousness, through their wrongdoing, and dishonor the power of God, which is the Savior, through what they carry out in powerlessness and weakness; ### Scripture references - John 8:49: quotation, high confidence - 1 Cor 1:30: allusion, medium confidence ### Translation notes - The allusion is 1 Cor 1:30; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.344 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-344). ## Commentary on John 20.345 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-345 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despising wisdom dishonors Christ, who is Wisdom. ### Greek text »Χριστὸς γὰρ θεοῦ δύναμις«. καὶ παντὶ δὲ τώ ἐξουδενοῦντι σοφίαν λεχθείη ἂν τὸ »Ὑμεῖς ἀτιμάζετέ με«, ἐπείπερ Χριστὸς καὶ σοφία ἐστίν. ### English translation (Claude) “for Christ is the power of God.” And to everyone who despises wisdom “You dishonor me” might be said, since Christ is also wisdom. ### Scripture references - 1 Cor 1:24: quotation, high confidence - John 8:49: quotation, high confidence ### Translation notes - The quotation is 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Jo. 20.345 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-345). ## Commentary on John 20.346 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-346 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must be at peace with all and keep God's peace in our hearts. ### Greek text ἀλλὰ καὶ εἰ δέον τὸ ἐξ αὐτοῦ τινα μετὰ πάντων ἀνθρώπων εἰρηνεύειν, ὥστʼ ἂν εἰπεῖν τὸ προφητικὸν ἐκεῖνο· »Μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός«, καὶ δέον ἀναλαβεῖν τὴν ὑπερέχουσαν θεοῦ πάντα νοῦν εἰρήνην, φρουροῦσαν τὴν καρδίαν καὶ τὰ νοήματα τοῦ ἀνειληφότος αὐτήν. ### English translation (Claude) But also, if it is necessary, as far as it depends on oneself, to be at peace with all people, so as to say that prophetic word, “With those who hate peace I was peaceable,” and necessary to take up the peace of God that surpasses all understanding, guarding the heart and thoughts of the one who has taken it up, ### Scripture references - Rom 12:18: allusion, high confidence - Ps 120:7 (119:7 LXX): quotation, high confidence - Phil 4:7: allusion, high confidence ### Translation notes - The allusions and quotations are Rom 12:18, Ps 120:7 (119:7 LXX), and Phil 4:7; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.346 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-346). ## Commentary on John 20.347 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-347 - Source: Preuschen 4:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The quarrelsome dishonor Christ, who is our peace. ### Greek text εἰ δὲ πολεμικός τις εἴη καὶ δάκνων καὶ καταιτιώμενος καὶ κατεσθίων τὸν πλησίον καὶ πεπληρωμένος τῆς ἐν τῷ ἡγεμονικῷ ἑαυτοῦ στάσεως τῶν παθῶν, καὶ τούτῳ ἂν λεχθείη τὸ »Ὑμεῖς ἀτιμάζετέ με«. Χριστὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν. ### English translation (Claude) and if someone is warlike, biting and accusing and devouring his neighbor, and full of the rebellion of the passions in his ruling faculty, to him too “You dishonor me” might be said; for Christ is our peace. ### Scripture references - Gal 5:15: allusion, high confidence - Eph 2:14: allusion, high confidence - John 8:49: quotation, high confidence ### Translation notes - The allusions are Gal 5:15 and Eph 2:14. ### Citation (SBL) Origen, Comm. Jo. 20.347 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-347). ## Commentary on John 20.348 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-348 - Source: Preuschen 4:378–379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who do evil dishonor Christ, the light. ### Greek text ἔτι δὲ ἐπείπερ »Πᾶς ὁ φαῦλα πράσσων μισεῖ τὸ »φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς«· φῶς δέ ἐστιν ὁ εἰπών· »Ἐγώ »εἰμι τὸ φῶς τοῦ κόσμου«, δῆλον ὅτι ὁ φαῦλα πράσσων, τὸ φῶς ἀτιμάζει Χριστόν, καὶ αὐτὸς ἀκουσόμενος τὸ Καὶ ὑμεῖς » ἀτιμάζετέ με«. ### English translation (Claude) Further, since “everyone who does evil hates the light and does not come to the light,” and the light is the one who said, “I am the light of the world,” it is plain that one who does evil dishonors Christ, the light, and he too will hear, “And you dishonor me.” ### Scripture references - John 3:20: quotation, high confidence - John 8:12: quotation, high confidence - John 8:49: quotation, high confidence ### Translation notes - The quotations are John 3:20, 8:12, and 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.348 (Preuschen 4:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-348). ## Commentary on John 20.349 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-349 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The point is clear enough. ### Greek text καὶ τί με δεῖ ἐπὶ πλέον μηκύνειν τὸν λόγον, ἀναπτύσσοντα καὶ δεικνύντα τίνες εἰσὶν οἱ ἐλεγχόμενοι ὑπὸ τοῦ Ιησοῦ καὶ ἀκούοντες ὑπʼ αὐτοῦ τὸ »Ὑμεῖς ἀτιμάζετέ με«, σαφῶν ὄντων ἐκ τῶν ἀποδεδομένων καὶ τῶν δυναμένων τούτοις ἀκολούθως αὐτοῖς συνάπτεσθαι; ### English translation (Claude) And why need I lengthen the discussion further, unfolding and showing who are those rebuked by Jesus and who hear from him, “You dishonor me,” since it is clear from what has been explained and from what can be joined to it consistently? ### Scripture references - John 8:49: quotation, high confidence ### Translation notes - The quotation is John 8:49. ### Citation (SBL) Origen, Comm. Jo. 20.349 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-349). ## Commentary on John 20.350 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-350 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God seeks Christ's glory in each believer, and judges those in whom he does not find it. ### Greek text Μετὰ ταῦτα ἴδωμεν, τί έστιν τὸ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων«. ζητεῖ ὁ θεός, δοὺς ἡμῖν τὸν υἱὸν ἑαυτοῦ, ἐν ἑκάστῳ τῶν εἰληφότων αὐτὸν τὴν δόξαν τοῦ χριστοῦ· ἥντινα εὑρήσει μὲν ἐν τοῖς ἐπιμελουμένοις ἑαυτῶν, καὶ ἐξεργαζομένοις τὰς ἐγκαταφυτευθείσας ἐπʼ ἀρετῇ ἀφορμάς· οὐχ εὑρήσει δὲ ἐν τοῖς μὴ τοιούτοις, καὶ μὴ εὑρίσκων κρινεῖ ἐκείνους ἐν οἷς οὐχ εὑρίσκει τὴν δόξαν τοῦ υἱοῦ ἑαυτοῦ, πρὸς οὓς ἐρεῖ· Διὰ ὑμᾶς διαπαντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν«. ### English translation (Claude) After this let us see what “But I do not seek my own glory; there is one who seeks and judges” means. God, having given us his Son, seeks in each of those who have received him the glory of Christ; which he will find in those who take care of themselves and work out the starting points for virtue planted in them; but he will not find it in those who are not such, and not finding it he will judge those in whom he does not find the glory of his Son, to whom he will say, “Because of you my name is continually blasphemed among the Gentiles.” ### Scripture references - John 8:50: quotation, high confidence - Isa 52:5: quotation, high confidence - Rom 2:24: allusion, high confidence ### Translation notes - The quotations are John 8:50 and Isa 52:5 (compare Rom 2:24). ### Citation (SBL) Origen, Comm. Jo. 20.350 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-350). ## Commentary on John 20.351 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-351 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But John 5:22 says the Father judges no one. ### Greek text ἐπαπορήσαι δʼ ἄν τις διὰ τὸ » Ἔστιν ὁ ζητῶν καὶ κρίνων«, εἰ χρὴ τοῦτο ἀναφέρειν ἐπὶ τὸν θεόν, σαφῶς τοῦ σωτῆρος εἰρηκότος· »Οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν »τῷ υἱῷ, ἵνα πάντες τιμῶσιν τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα«. ### English translation (Claude) Someone might raise the difficulty, because of “There is one who seeks and judges,” whether this should be referred to God, since the Savior clearly said, “For the Father judges no one, but has given all judgment to the Son, that all may honor the Son as they honor the Father.” ### Scripture references - John 8:50: quotation, high confidence - John 5:22–23: quotation, high confidence ### Translation notes - The quotations are John 8:50 and 5:22–23. ### Citation (SBL) Origen, Comm. Jo. 20.351 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-351). ## Commentary on John 20.352 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-352 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 5:30 helps: the Son judges as he hears from the Father. ### Greek text ἀλλʼ ὅρα εἰ δύνασαι πρὸς τοῦτο χρήσασθαι τῷ »Οὐ δύναμαι ἐγὼ ποιεῖν ἀπʼ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ »δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ »πέμψαντός με«. ### English translation (Claude) But see whether you can use for this “I can do nothing of myself; as I hear, I judge; and my judgment is just, because I do not seek my own will but the will of him who sent me.” ### Scripture references - John 5:30: quotation, high confidence ### Translation notes - The quotation is John 5:30. ### Citation (SBL) Origen, Comm. Jo. 20.352 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-352). ## Commentary on John 20.353 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-353 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's judgment is really the Father's, since he judges as he hears. ### Greek text εἰ γὰρ καθὼς ἀκούει ὁ σωτὴρ ἡμῶν ἀπὸ τοῦ πατρὸς οὕτως κρίνει, ζητῶν οὐ τὸ ἴδιον θέλημα ἀλλὰ τοῦ πέμψαντος αὐτὸν πατρός, καὶ διὰ τοῦτο δικαία ἐστὶν ἡ κρίσις αὐτοῦ, μήποτε κυριώτερον ἡ κρίσις ἣν κρίνει ὁ ἀκούων οὐκ ἔστιν τοῦ ἀκούοντος ἀλλὰ τοῦ λέγοντος ἀκούοντι. ### English translation (Claude) For if our Savior judges as he hears from the Father, seeking not his own will but that of the Father who sent him, and for this reason his judgment is just, perhaps the judgment which the one who hears gives belongs more properly not to the one who hears but to the one who speaks to him. ### Scripture references - John 5:30: allusion, high confidence ### Translation notes - The allusion is John 5:30. ### Citation (SBL) Origen, Comm. Jo. 20.353 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-353). ## Commentary on John 20.354 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-354 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All that is the Son's is the Father's, including his judgment. ### Greek text κἂν λέγη δὲ ὅτι »Ἡ κρίσις »ἡ ἐμὴ δικαία ἐστίν«, ἄκουε ἐν τῷ αὐτῷ εὐαγγελίῳ λεγομένου τοῦ »Πάντα τὰ ἐμὰ σά ἐστιν«. εἰ γὰρ ἀληθὲς ὑπὸ τοῦ σωτῆρος εἰρημένον τὸ »Πάντα τὰ ἐμὰ σά ἐστι«, δῆλον ὅτι καὶ αὐτὴ ἡ κρίσις περὶ ἡς φησιν· »Ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν« τοῦ πατρός ἐστιν κρίσις. ### English translation (Claude) And even if he says, “My judgment is just,” hear what is said in the same Gospel, “All that is mine is yours.” For if “All that is mine is yours” was truly said by the Savior, it is plain that the very judgment of which he says, “My judgment is just,” is the Father's judgment. ### Scripture references - John 5:30: quotation, high confidence - John 17:10: quotation, high confidence ### Translation notes - The quotations are John 5:30 and 17:10. ### Citation (SBL) Origen, Comm. Jo. 20.354 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-354). ## Commentary on John 20.355 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-355 - Source: Preuschen 4:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So the difficulty is resolved. ### Greek text εἰ δὲ τοῦ πατρός ἐστιν κρίσις, δύναται λελύσθαι τὸ ἐπηπορημένον περὶ τοῦ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν »κρίνων«. ### English translation (Claude) And if the judgment is the Father's, the difficulty raised about “But I do not seek my own glory; there is one who seeks and judges” can be resolved. ### Scripture references - John 8:50: quotation, high confidence ### Translation notes - The quotation is John 8:50. ### Citation (SBL) Origen, Comm. Jo. 20.355 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-355). ## Commentary on John 20.356 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-356 - Source: Preuschen 4:379–380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ humbly leaves it to the Father to demand the glory due to the Son. ### Greek text ἔχει δέ τινα καὶ ἀτυφίας ἔμφασιν πρεπούσης τῷ σωτῆρι τὸ λεγόμενον ἐν τῷ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου«· οὐδὲ γὰρ πάνυ ἔπρεπεν αὐτὸν τὴν ἑαυτοῦ δόξαν ἀπαιτεῖν καὶ ἐπὶ τούτῳ κρίνειν τοὺς μὴ ἀποδεδωκότας αὐτήν, ἀλλʼ ἐχρῆν τὸν πατέρα δοξαν δεδωκότα τῷ υἱῷ ἀπαιτεῖν αὐτὴν ἀπὸ τῶν ἀποστερούντων καὶ κρίνειν αὐτοὺς ἐπὶ ταύτῃ. ### English translation (Claude) The saying “But I do not seek my own glory” also shows a freedom from pride befitting the Savior; for it was not at all fitting for him to demand his own glory and to judge on this ground those who had not rendered it; but it was necessary that the Father, who had given glory to the Son, should demand it from those who deprive him of it, and judge them on this ground. ### Scripture references - John 8:50: quotation, high confidence ### Translation notes - The quotation is John 8:50. ### Citation (SBL) Origen, Comm. Jo. 20.356 (Preuschen 4:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-356). ## Commentary on John 20.357 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-357 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or the Son, imitating the Father, seeks the Father's glory and judges as Son of Man. ### Greek text τάχα δὲ καὶ ὁ σωτήρ, μιμητὴς ὢν τοῦ πατρός, ζητεῖ τὴν δόξαν τοῦ θεοῦ ἀπὸ τῶν μανθανόντων τὰ περὶ θεοῦ· καὶ εἰ μὴ εὕροι τὴν τοῦ πατρὸς δόξαν ἔν τισιν, κρίναι ἂν ἐκείνους, ὡς ἐξουσίαν λαβὼν κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. ### English translation (Claude) But perhaps the Savior too, being an imitator of the Father, seeks God's glory from those who learn about God; and if he does not find the Father's glory in some, he would judge them, as having received authority to execute judgment, because he is the Son of Man. ### Scripture references - John 5:27: allusion, high confidence ### Translation notes - The allusion is John 5:27. ### Citation (SBL) Origen, Comm. Jo. 20.357 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-357). ## Commentary on John 20.358 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-358 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon says the one who judges is not the Father but Moses, the Lawgiver, the king's avenger. ### Greek text Ὁ μέντοι γε Ἡρακλέων τὸ »Ἔστιν ὁ ζητῶν καὶ κρίνων« οὐκ αναφέρει ἐπὶ τὸν πατέρα, τοιαῦτα λέγων· ὁ ζητῶν καὶ κρίνων ἐστὶν ὁ ἐκδικῶν με, ὁ ὑπηρέτης ὁ εἰς τοῦτο τεταγμένος, ὁ μὴ εἰκῇ τὴν μάχαιραν φορῶν, ὁ ἔκδικος τοῦ βασιλέως· Μωσῆς δέ ἐστιν οὑτος, καθʼ ἅ προείρηκεν αὐτοῖς λέγων· ### English translation (Claude) Heracleon, however, does not refer “There is one who seeks and judges” to the Father, saying such things as these: The one who seeks and judges is the one who avenges me, the servant appointed for this, who does not bear the sword in vain, the avenger of the king; and this is Moses, according to what he said to them before, saying, ### Scripture references - John 8:50: quotation, high confidence - Rom 13:4: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:50; the allusion is Rom 13:4. The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.358 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-358). ## Commentary on John 20.359 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-359 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon identifies the judge as Moses the lawgiver. ### Greek text » Εἰς ὃν ὑμεῖς ἠλπίσατε«. εἶτʼ ἐπιφέρει ὅτι ὁ κρίνων καὶ κολάζων ἐστὶν Μωσῆς, τουτέστιν αὐτὸς ὁ νομοθέτης. ### English translation (Claude) “on whom you have set your hope.” Then he adds that the one who judges and punishes is Moses, that is, the lawgiver himself. ### Scripture references - John 5:45: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon, quoting John 5:45. ### Citation (SBL) Origen, Comm. Jo. 20.359 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-359). ## Commentary on John 20.360 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-360 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon asks himself why Jesus does not claim all judgment. ### Greek text καὶ μετὰ τοῦτο πρὸς ἑαυτὸν ἐπαπορεῖ ὁ Ηρακλέων λέγων· πῶς οὐν οὐ λέγει τὴν κρίσιν πᾶσαν παραδεδόσθαι αὐτῷ; ### English translation (Claude) And after this Heracleon raises a difficulty against himself, saying: How, then, does he not say that all judgment has been handed over to him? ### Scripture references - John 5:22: allusion, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon, alluding to John 5:22. ### Citation (SBL) Origen, Comm. Jo. 20.360 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-360). ## Commentary on John 20.361 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-361 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon answers that the judge acts as the servant doing Christ's will. ### Greek text καὶ νομίζων λύειν τὴν ἀνθυποφορὰν ταῦτά φησιν· καλῶς λέγει· ὁ γὰρ κριτὴς ὡς ὑπηρέτης τὸ θέλημα τούτου ποιῶν κρίνει, ὥσπερ καὶ ἐπὶ τῶν ἀνθρώπων φαίνεται γινόμενον. ### English translation (Claude) And thinking to resolve the objection, he says this: He speaks rightly; for the judge judges as a servant doing this one's will, as is seen to happen among human beings too. ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): quotation, high confidence ### Translation notes - Heracleon on John 8:50. ### Citation (SBL) Origen, Comm. Jo. 20.361 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-361). ## Commentary on John 20.362 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-362 - Source: Preuschen 4:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon cannot show that judgment belongs to the Demiurge, for Scripture gives it to the Son. ### Greek text πῶς δὲ ἄλλῳ τινὶ ἀνατίθησι τὴν κρίσιν ὡς ὑποδεεστέρῳ τοῦ σωτῆρος, καθʼ ὅ νομίζει, τῷ δημιουργῷ, οὐδʼ οὕτω ἀποδεῖξαι δύναται, σαφῶς γεγραμμένου τοῦ »Οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν »δέδωκεν τῷ υἱῷ‘··καὶ τοῦ » Ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν«. Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. ### English translation (Claude) But how he assigns judgment to someone else as inferior to the Savior, that is, as he thinks, to the Demiurge, he cannot prove even so, since it is clearly written, “For the Father judges no one, but has given all judgment to the Son,” and “He gave him authority to execute judgment, because he is the Son of Man.” “Truly, truly, I say to you, if anyone keeps my word, he will never see death.” ### Scripture references - John 5:22: quotation, high confidence - John 5:27: quotation, high confidence - John 8:51: quotation, high confidence ### Extrabiblical texts - Heracleon (Heracleon, Commentary on John (fragments)): allusion, high confidence ### Translation notes - The quotations are John 5:22 and 5:27; the closing quotation is John 8:51, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.362 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-362). ## Commentary on John 20.363 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-363 - Source: Preuschen 4:380–381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is indifferent life and death, and there is true life in Christ, whose enemy is the evil death of sin. ### Greek text Ὥσπερ ἐστίν τις ζωὴ ἀδιάφορος, ἡ μήτε ἀγαθὸν μήτε κακὸν τυγχάνουσα, καθʼ ἥν λέγομεν ζῆν καὶ τοὺς ἀσεβεῖς καὶ τὰ ἄλογα ζῷα· καὶ ἑτέρα διάφορος ἀλλὰ ἀγαθόν, περὶ ἡς φησιν ὁ Παῦλος· »Ἡ ζωὴ † ἡμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ«· καὶ αὐτὸς ὁ κύριος ἡμῶν περὶ ἑαυτοῦ· »Ἐγώ εἰμι ἡ ζωή‘, οὕτως τὸν μὲν ἐναντίον τῇ ἀδιαφόρῳ ζωῇ θάνατον ἀδιάφορον ἐρεῖς· τὸν δὲ ἐχθρὸν τῷ εἰπόντι· »Ἐγώ εἰμι ἡ ζωή« πονηρόν τινα καὶ χαλε- πὸν θάνατον, ὃν ὁ ἀποθνήσκων ἐστὶν ἐν τῷ θανάτῳ· περὶ οὗ γέγραπται· ### English translation (Claude) Just as there is an indifferent life, which is neither good nor bad, in which sense we say that the ungodly and irrational animals live; and another life that differs, being a good, of which Paul says, “Our life is hidden with Christ in God,” and our Lord himself says of himself, “I am the life”; so you will call the death opposed to the indifferent life an indifferent death; but the death that is the enemy of him who said, “I am the life,” a wicked and grievous death, in which the one who dies is in death; of which it is written, ### Scripture references - Col 3:3: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - The quotations are Col 3:3 and John 14:6 (or 11:25); a dagger marks a doubtful reading. The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.363 (Preuschen 4:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-363). ## Commentary on John 20.364 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-364 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This is the death Paul describes in Romans 5, which reigned from Adam until Christ. ### Greek text » Εσχατος ἐχθρὸς καταργεῖται ὁ θάνατος‘. καὶ περὶ τούτου γε τοῦ θανάτου νομιστέον λέγειν τὸν ἀπόστολον ταῦτα· Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλ- »θεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀν- »θρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾧ πάντες ἥμαρτον· ἄχρι γὰρ νόμου ἡ ἁμαρτία ἦν ἐν κόσμῳ ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ » ὄντος νόμου), ἀλλʼ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως »Ἀδάμ«· καὶ μετʼ ὀλίγα· »Εἰ γὰρ ἐν ἑνὸς παραπτώματι ὁ θάνατος »ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς »χάριτος καὶ τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν »διὰ τοῦ ἑνὸς Χριστοῦ Ἰησοῦ«. ### English translation (Claude) “The last enemy to be destroyed is death.” And of this death we must think the apostle says this: “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned; for until the law sin was in the world (but sin is not counted where there is no law), yet death reigned from Adam until Moses even over those who had not sinned in the likeness of Adam's transgression”; and shortly after, “For if by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of righteousness reign in life through the one, Christ Jesus.” ### Scripture references - 1 Cor 15:26: quotation, high confidence - Rom 5:12–14: quotation, high confidence - Rom 5:17: quotation, high confidence ### Translation notes - The quotations are 1 Cor 15:26 and Rom 5:12–14, 17. ### Citation (SBL) Origen, Comm. Jo. 20.364 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-364). ## Commentary on John 20.365 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-365 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is the same death that entered through sin and will be destroyed last. ### Greek text τίς γάρ ἐστιν ὁ διὰ τῆς ἁμαρτίας θάνατος εἰς τὸν κόσμον εἰσελθών, ἢ ὁ ἔσχατος ἐχθρὸς Χριστοῦ καταργηθησόμενος; καὶ τίς ὁ εἰς πάντας ἀνθρώπους θάνατος διελθών, τῷ πάντας ἡμαρτηκέναι, ἢ αὐτὸς οὗτος ὃς καὶ ἐβασίλευσεν ἀπὸ Ἀδὰμ μέχρι Μωσέως; ### English translation (Claude) For what is the death that entered into the world through sin, except the last enemy of Christ, which will be destroyed? And what is the death that spread to all men, because all sinned, except this same one that reigned from Adam until Moses? ### Scripture references - Rom 5:12–14: allusion, high confidence - 1 Cor 15:26: allusion, high confidence ### Translation notes - The allusions are Rom 5:12–14 and 1 Cor 15:26. ### Citation (SBL) Origen, Comm. Jo. 20.365 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-365). ## Commentary on John 20.366 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-366 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death reigned under the law until Christ's coming brought grace. ### Greek text Μωσῆς δέ, τουτέστιν ὁ νόμος, ἦν μέχρι τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ ἐπιδημίας, καὶ ἐβασίλευσέν γε ἐν ἑνὸς παραπτώματι διὰ τοῦ ἑνός, ἴως οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δικαιοσύνης λαβόντες ἐν ζωῇ βασιλεύσωσι διὰ τοῦ ἑνὸς Χριστοῦ Ἰησοῦ. ### English translation (Claude) And Moses, that is, the law, lasted until the coming of our Lord Jesus, and death reigned by the trespass of the one through the one, until those who received the abundance of grace and of righteousness should reign in life through the one, Christ Jesus. ### Scripture references - Rom 5:17: allusion, high confidence ### Translation notes - The allusion is Rom 5:17. ### Citation (SBL) Origen, Comm. Jo. 20.366 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-366). ## Commentary on John 20.367 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-367 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever keeps Christ's word will never see this death. ### Greek text τοῦτον οὐν τὸν θάνατον οὐ θεωρήσει εἰς τὸν αἰῶνα ὀ τὸν λόγον τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως τηρήσας, πεφυκότα κωλύειν θεωρεῖσθαι τὸν θάνατον. ### English translation (Claude) This death, then, the one who has kept the word of the only-begotten and firstborn of all creation will never see, since that word by nature prevents death from being seen. ### Scripture references - John 8:51: allusion, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The allusions are John 8:51 and Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 20.367 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-367). ## Commentary on John 20.368 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-368 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one who keeps the light never sees darkness, so one who keeps the Word never sees death. ### Greek text οὕτω δὲ ἀκουστέον τοῦ »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«, ὡς εἰ χαρισάμενος ὁ ταῦτα λέγων φῶς τοῖς ἀκούουσιν ἔφασκεν αὐτοῖς· ἐάν τις τὸ ἐμὸν τοῦτο τηρήσῃ φῶς, σκότος οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. ### English translation (Claude) And “If anyone keeps my word, he will never see death” must be heard thus, as if the one who says this, having given light to his hearers, said to them: if anyone keeps this light of mine, he will never see darkness. ### Scripture references - John 8:51: quotation, high confidence ### Translation notes - The quotation is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.368 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-368). ## Commentary on John 20.369 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-369 - Source: Preuschen 4:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Losing the light brings darkness; so too with the Word, in whom is life. ### Greek text ἀδύνατον γὰρ γενέσθαι σκότος τῷ τηροῦντι τὸ φῶς· εἰ μέντοι γε ἀπολέσαι τις τοῦτο τὸ φῶς, ἕπεται τῷ ἀπολωλεκότι εὐθέως ἰδεῖν τὸ σκότος. οὕτω τοίνυν καὶ ἐν τῷ λόγῳ ἐν ἀρχῇ πρὸς τὸν θεὸν γέγονεν ἡ ζωή. ### English translation (Claude) For it is impossible for darkness to come to one who keeps the light; if, however, someone loses this light, it follows at once that the one who has lost it sees the darkness. So too, then, in the Word, who was in the beginning with God, life came to be. ### Scripture references - John 1:1–4: allusion, high confidence ### Translation notes - The allusions are John 1:1–4. ### Citation (SBL) Origen, Comm. Jo. 20.369 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-369). ## Commentary on John 20.370 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-370 - Source: Preuschen 4:381–382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping the Word means keeping the life and light inseparable from him. ### Greek text διόπερ ἠ ἀρχή τουτέστιν ἡ σοφία ἡ λέγουσα· »Ὁ θεὸς ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ‘) περὶ τοῦ ἐν αὐτῇ λόγου, ἐν ᾧ γέγονεν ἡ ζωή, διδάξει καὶ φήσει· »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ »εἰς τὸν αἰῶνα«· ἅμα γὰρ τηρήσει τις τὸν λόγον καὶ τὴν ἀχώριστον αὐτοῦ γενομένην ἐν αὐτῷ ζωήν, ἥτις ἅμα καὶ φῶς ἐστιν τῶν ἀνθρώπων, τὸ ἐν τῇ σκοτίᾳ φαῖνον καὶ μὴ καταλαμβανόμενον ὑπʼ αὐτῆς. ### English translation (Claude) Therefore the Beginning, that is, Wisdom, who says, “God created me the beginning of his ways for his works,” will teach concerning the Word in her, in whom life came to be, and will say, “If anyone keeps my word, he will never see death”; for together with the Word one will keep also the life that has come to be in him inseparably, which is also the light of men, shining in the darkness and not overcome by it. ### Scripture references - Prov 8:22: quotation, high confidence - John 8:51: quotation, high confidence - John 1:4–5: allusion, high confidence ### Translation notes - The quotations are Prov 8:22 and John 8:51; the allusions are John 1:4–5. ### Citation (SBL) Origen, Comm. Jo. 20.370 (Preuschen 4:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-370). ## Commentary on John 20.371 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-371 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one who will not see death is the one who keeps Christ's word. ### Greek text ἐὰν οὖν οἰονεὶ πυνθανόμενος ὁ προφήτης λέγῃ· »Τίς ἐστιν ὁ ἄνθρωπος ὅς ζήσεται καὶ οὐκ ὄψεται θάνατον; ἀποκρινούμεθα μαθόντες ἀπὸ τοῦ σωτῆρος ἡμῶν καὶ ἐροῦμεν ὅτι ὁ ἄνθρωπός ἐστιν »ὅς ζήσεται καὶ οὐκ ὄψεται θἀνατον«, ὃς τηρεῖ τὸν λόγον τοῦ εἰπόντος· »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς »τὸν αἰῶνα«. ### English translation (Claude) If, then, the prophet, as it were inquiring, says, “Who is the man who will live and not see death?”, we shall answer, having learned from our Savior, and say that the man “who will live and not see death” is the one who keeps the word of him who said, “If anyone keeps my word, he will never see death.” ### Scripture references - Ps 89:48 (88:49 LXX): quotation, high confidence - John 8:51: quotation, high confidence ### Translation notes - The quotations are Ps 89:48 (88:49 LXX) and John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.371 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-371). ## Commentary on John 20.372 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-372 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps “forever” goes with “keeps” as well. ### Greek text Ἅμα δὲ ἐν τῷ τόπῳ ζητῶ μήποτε τὸ »Εἰς τὸν αἰῶνα« ἀπὸ κοινοῦ ληπτέον, ὥστʼ ἂν εἶναι τοιοῦτον τὸ ὅλον· ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ εἰς τὸν αἰῶνα, θάνατον οὐ μὴ θεωρήσῃ. ### English translation (Claude) At the same time I ask in this passage whether “forever” should be taken with both clauses, so that the whole would be: if anyone keeps my word forever, he will never see death. ### Scripture references - John 8:51: allusion, high confidence ### Translation notes - The allusion is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.372 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-372). ## Commentary on John 20.373 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-373 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One is free from death only while keeping Jesus' word. ### Greek text καὶ γὰρ ἔοικεν ἐπὶ τοσοῦτόν τις μὴ θεωρεῖν τὸν θάνατον, ὅσον τηρεῖ τὸν τοῦ Ἰησοῦ λόγον· ἅμα γάρ τις ἀπώλεσεν αὐτὸν καὶ θάνατον ἐθεώ- ρησεν. ### English translation (Claude) For it seems that one does not see death for as long as one keeps the word of Jesus; for as soon as one lost it, one also saw death. ### Citation (SBL) Origen, Comm. Jo. 20.373 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-373). ## Commentary on John 20.374 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-374 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who grow careless in keeping the word see death through their own fault. ### Greek text Εἰ δὲ καὶ ἀνατρέχειν τις δύναται ἐπὶ τοὺς βαθυτέρους λόγους καὶ νοεῖν πῶς ὑπὸ ἀνθρώπου λέγοιτʼ ἂν τὸ »Εἰς χοῦν θανάτου »κατήγαγές με«, καὶ ὑπὸ Παύλου· »Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;« θεωρήσει τίνα τρόπον ὅσον μὲν ἐτηρεῖτο ὁ λόγος, θάνατος οὐκ ἐθεωρεῖτο τῷ τηροῦντι αὐτόν· ὅτε δέ τις καμὼν έν τῇ προσοχῇ καὶ τηρήσει τοῦ λόγου ἢ ἀπροσεκτήσας περὶ τὸ τηρεῖν οὐκέτι αὐτὸν τετήρηκεν, τότε τὸν θάνατον ἐθεώρησεν οὐ παρʼ ἄλλον ἢ παρʼ ἑαυτόν. ### English translation (Claude) And if anyone can run back to the deeper accounts and understand how “You have brought me down into the dust of death” might be said by a man, and by Paul, “Who will deliver me from the body of this death?”, he will see how, as long as the word was kept, death was not seen by the one keeping it; but when someone, growing weary in attention to and keeping of the word, or careless about keeping it, no longer kept it, then he saw death, owing to no one but himself. ### Scripture references - Ps 22:15 (21:16 LXX): quotation, high confidence - Rom 7:24: quotation, high confidence ### Translation notes - The quotations are Ps 22:15 (21:16 LXX) and Rom 7:24. ### Citation (SBL) Origen, Comm. Jo. 20.374 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-374). ## Commentary on John 20.375 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-375 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This is an eternal law for all who receive the Word. ### Greek text καὶ νομιστέον γε τοῦτο δόγμα εἶναι καὶ νόμον αἰώνιον, ἀεὶ ἄν ἡμῖν λεχθησομένου παραλαβοῦσι τὸν λόγον τοῦ » Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ ὄψεται εἰς »τὸν αἰῶνα«. ### English translation (Claude) And we must think this to be a doctrine and an eternal law, which will always be said to us who have received the Word: “If anyone keeps my word, he will never see death.” ### Scripture references - John 8:51: quotation, high confidence ### Translation notes - The quotation is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.375 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-375). ## Commentary on John 20.376 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-376 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing death blinds the soul's eye, which then needs Christ to open it. ### Greek text ὥσπερ δέ, ἕν οὕτως ὀνομάσω, ἐπιπλεῖον θεωρηθὲν τὸ σκότος ἀφανίζει τὰς ὄψεις τοῦ θεωρήσαντος, οὕτως θεωρηθεὶς ὁ θάνατος ὑπὸ τοῦ τὸν λόγον μὴ τηρήσαντος θανατοῖ καὶ νεκροῖ τὴν θεωρήσασαν αὐτὸν ὄψιν καὶ ἀποτυφλοῖ, ὡς διὰ τοῦτο δεηθῆναι τοῦ ἀνοίγοντος ὀφθαλμοὺς τυφλῶν. ### English translation (Claude) And just as darkness, if I may so put it, when looked at for long, destroys the eyes of the one who looks, so death, when seen by one who has not kept the word, kills and deadens the eye that saw it and blinds it, so that for this reason it needs the one who opens the eyes of the blind. ### Scripture references - Ps 146:8 (145:8 LXX): allusion, medium confidence ### Translation notes - The allusion is Ps 146:8 (145:8 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.376 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-376). ## Commentary on John 20.377 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-377 - Source: Preuschen 4:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The blind in the Gospels symbolize those blinded by seeing death. ### Greek text καὶ οἶμαί γε διὰ τοῦτο οἱ τυφλοί, ὧν σύμβολον ἦσαν οἱ ἐν τῷ εὐαγγελίῳ τυφλοί, τὰς ὄψεις ἀπολωλέκασιν, ἐπείπερ τὸν λόγον μὴ τηρήσαντες τὸν θάνατον ἐθεώρησαν. Εἶπον αὐτῷ οἱ Ἰουδαῖοι· Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ### English translation (Claude) And I think that it is for this reason that the blind, of whom the blind in the Gospel were a symbol, have lost their sight, since, not having kept the word, they saw death. “The Jews said to him, ‘Now we know that you have a demon.’” ### Scripture references - John 8:52: quotation, high confidence ### Translation notes - The closing quotation is John 8:52, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.377 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-377). ## Commentary on John 20.378 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-378 - Source: Preuschen 4:382–383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers ascribe sin to bad judgments; Scripture adds the influence of demons. ### Greek text Οἱ μὲν πολλοὶ καὶ τῶν σοφῶν πᾶν γένος ἁμαρτήματος, οὑ ἐν εἴδει ἐστὶν καὶ τὸ ἐν λόγῳ ἁμάρτημα, οὐκ ἄλλοθεν ἢ ἀπὸ κριμάτων μοχθηρῶν οἴονται γίνεσθαι· οἱ δὲ ταῖς ἁγίαις γραφαῖς ὡς θείαις πεπιστευκότες διαλαμβάνουσιν περὶ τῶν παρὰ τὸν ὀρθὸν λόγον ὑπ ἀνθρώπων πραττομένων, ὡς οὐ χωρὶς δαιμονίων ἢ ὁποιωνδήποτε δυνάμεων ἀντικειμένων τῶν τοιούτων ἐπιτελουμένων. ### English translation (Claude) Most people, even of the wise, think that every kind of sin, of which sin in speech is one species, arises from nowhere else than from bad judgments; but those who have believed the holy Scriptures as divine hold that what human beings do against right reason is not accomplished without demons or opposing powers of some kind. ### Translation notes - “The wise” probably means the Stoics, who traced vice to false judgments. ### Citation (SBL) Origen, Comm. Jo. 20.378 (Preuschen 4:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-378). ## Commentary on John 20.379 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-379 - Source: Preuschen 4:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews thought his promise came from a demon. ### Greek text καὶ οἱ Ἰου- δαῖοι τοίνυν δαιμονίου ἐνεργείᾳ ὑπελάμβανον εἰρηκέναι τὸν Ἰησοῦν τὸ »Ἀμὴν ἀμὴν λέγω ὑμῖν· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνα- τον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«. ### English translation (Claude) The Jews, then, supposed that Jesus had said by the working of a demon, “Truly, truly, I say to you, if anyone keeps my word, he will never see death.” ### Scripture references - John 8:51: quotation, high confidence ### Translation notes - The quotation is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.379 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-379). ## Commentary on John 20.380 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-380 - Source: Preuschen 4:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They misunderstood, taking him to speak of bodily death. ### Greek text καὶ τοῦτʼ ἐπεπόνθεισαν μήτε τὸν λόγον τηρήσαντες μήτε τοῦ λεγομένου τὴν δύναμιν θεωρήσαντες· ὁ μὲν γὰρ θάνατόν τινα ἐχθρὸν τῷ λόγῳ ἐπιστάμενος, ὃν ἀποθνήσκουσιν οἱ ἁμαρτάνοντες, τοῦτον ἔφασκεν μὴ θεωρεῖσθαι εἰς τὸν αἰῶνα ὑπὸ τοῦ τὸν λόγον αὐτοῦ τηρήσαντος· οἱ δὲ περὶ τοῦ κοινοτέρου θανάτου νομίσαντες εἶναι τὸ λεγόμενον παραπαίειν ᾤοντο τὸν λέγοντα. ἀποθανόντος Ἀβραὰμ καὶ τῶν προφητῶν, μὴ ἀποθανεῖσθαι εἰς τὸν αἰῶνα πάντα τὸν τηρήσαντα αὐτοῦ τὸν λόγον. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ συ λέγεις· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, οὐ μὴ γεύσηται θάνατον εἰς τὸν αἰῶνα. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀΠέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν Ποιεῖς; ### English translation (Claude) And they experienced this having neither kept the word nor seen the force of what was said. For he, knowing a certain death that is the enemy of the Word, which sinners die, said that this would never be seen by one who kept his word; but they, thinking what was said concerned the more common death, thought the speaker was raving, since, Abraham and the prophets having died, he said that everyone who kept his word would never die. “Abraham died, and the prophets, and you say, ‘If anyone keeps my word, he will never taste death.’ Are you greater than our father Abraham, who died? And the prophets died. Whom do you make yourself?” ### Scripture references - John 8:52–53: quotation, high confidence ### Translation notes - The closing quotation is John 8:52–53, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 20.380 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-380). ## Commentary on John 20.381 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-381 - Source: Preuschen 4:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will compare this with similar exchanges. ### Greek text Εἰ κατὰ τὴν ἁπλουστέραν ἐκδοχήν, ὡς καὶ αὐτοὶ ἀποδεδώκαμεν, δοκεῖ εἶναι σαφὲς τὸ τῆς ὑπολήψεως τῶν Ἰουδαίων, ἀποκριναμένων πρὸς τὸν τοῦ σωτῆρος λόγον περὶ τοῦ Ἀβραὰμ καὶ τῶν προφητῶν ὡς ἀποτεθνηκότων, οὐδὲν ἧττον οὐκ ἀπαρασήμαντον τὴν ἐξέτασιν μετὰ συγκρίσεως τῆς πρὸς ἕτερα παρα πλήσια ἐατέον. ### English translation (Claude) Even if, according to the simpler interpretation, as we ourselves have explained it, the Jews' understanding seems clear, when they answered the Savior's word about Abraham and the prophets as having died, nonetheless the examination should not be left without notice, comparing it with other similar cases. ### Citation (SBL) Origen, Comm. Jo. 20.381 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-381). ## Commentary on John 20.382 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-382 - Source: Preuschen 4:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Did they think he spoke nonsense? ### Greek text ἆρα γὰρ ᾤοντο σὺν οὐδενὶ λόγῳ τὸν σωτῆρα εἰρηκέναι τὸ » Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν »αἰῶνα«, καὶ διὰ τοῦτο σαφές τι πρὸς τὸν λόγον αὐτοῦ ἀπεκρίναντο; ### English translation (Claude) For did they think the Savior had said without any reason, “If anyone keeps my word, he will never see death,” and therefore answered something plain to his word? ### Scripture references - John 8:51: quotation, high confidence ### Translation notes - The quotation is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.382 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-382). ## Commentary on John 20.383 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-383 - Source: Preuschen 4:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or did they understand he meant spiritual death, and simply reject his claim? ### Greek text ἢ ἐνόησαν οὐ περὶ τοῦ κοινοτέρου θανάτου αὐτὸν λελαληκέναι, καὶ διαλαμβάνοντες περὶ Ἀβραὰμ καὶ τῶν προφητῶν, ὡς καὶ αὐτῶν ἐν τῷ χείρονι θανάτῳ γεγενημένων ποτέ, τὸν λόγον αὐτοῦ μὴ παραδεξάμενοι μηδὲ ὑπολαμβάνοντες αὐτὸν εἶναι τηλικοῦτον ὀποῖον ἐπηγγείλατο ὁ λέγων, φασίν· ### English translation (Claude) Or did they understand that he had not spoken about the more common death, and, holding that Abraham and the prophets too had once been in the worse death, not accepting his word nor supposing him to be as great as the speaker promised, they say, ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.383 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-383). ## Commentary on John 20.384 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-384 - Source: Preuschen 4:383–384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Similar exchanges occur with the Samaritan woman. ### Greek text »Νῦν ἐγνώκαμεν ὅτι δαιμόνιον »ἔχεις«; τὸ δʼ ὅμοιον καὶ ἐπʼ ἄλλων αὐτοῦ λόγων καὶ τῶν πρὸς αὐτοὺς ἀποκρίσεων ἐπὶ πλειόνων έν τοῖς ἀνωτέρω ἐξητάσαμεν· οἷον ἐπὶ τῆς Σαμαρείτιδος, ὅτι εἰπὼν αὐτῇ ὁ Ἰησοῦς· »<Δός μοι> πιεῖν‘ μεθʼ ἕτερα προσέθηκεν τοιαῦτα· »Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ, »καὶ τίς ἐστιν ὁ λέγων σοι· Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ »ἔδωκεν ἄν σοι ὕδωρ ζῶν. ### English translation (Claude) “Now we know that you have a demon”? We have examined the like above in many cases of his other words and of the answers to them; for example, in the case of the Samaritan woman, when Jesus said to her, “Give me a drink,” he afterward added this: “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” ### Scripture references - John 8:52: quotation, high confidence - John 4:7: quotation, high confidence - John 4:10: quotation, high confidence ### Translation notes - The quotations are John 8:52, 4:7, and 4:10. ### Citation (SBL) Origen, Comm. Jo. 20.384 (Preuschen 4:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-384). ## Commentary on John 20.385 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-385 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woman's replies. ### Greek text καὶ λέγει αὐτῶ ἡ γυνή· Κύριε, »ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ »τὸ ζῶν;« καὶ πάλιν· »Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἴνα μὴ διψῶ »μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν«. ### English translation (Claude) And the woman says to him, “Sir, you have no bucket, and the well is deep; where then do you get the living water?” And again, “Sir, give me this water, so that I may not thirst nor come here to draw.” ### Scripture references - John 4:11: quotation, high confidence - John 4:15: quotation, high confidence ### Translation notes - The quotations are John 4:11 and 4:15. ### Citation (SBL) Origen, Comm. Jo. 20.385 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-385). ## Commentary on John 20.386 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-386 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: She cannot have meant ordinary water. ### Greek text οὐ γὰρ πιθανὸν ἦν περὶ αἰσθητοῦ ὕδατος ἀποκρίνεσθαι αὐτῷ τὴν Σαμαρεῖτιν, καὶ ᾐτηκέναι αὐτὸν σωματικὸν ὕδωρ ἐπὶ τῷ μηκέτι διψῆσαι μηδὲ διέρχεσθαι ἀντλεῖν ἀπὸ τῆς τοῦ Ἰακὼβ αἰσθητῆς πηγῆς. ### English translation (Claude) For it was not plausible that the Samaritan woman answered him about perceptible water, and asked him for bodily water so as no longer to thirst nor come to draw from Jacob's perceptible well. ### Scripture references - John 4:15: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.386 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-386). ## Commentary on John 20.387 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-387 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the Jews did not take “eat my flesh” literally. ### Greek text ἀλλὰ καὶ εἰπόντος τοῦ κυρίου· »Ὁ ἄρτος, ὃν ἐγὼ δώσω, ἠ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου »ζωῆς«· ὅτε ἐμάχοντο πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες· Πῶς δύ- »ναται ἡμῖν οὑτος δοῦναι τὴν σάρκα φαγεῖν;« ἀπεδείκνυμεν ὅτι οὐκ ὄν τοσοῦτον ἀνόητοι ἠσαν οἱ ἀκούοντες ὡς ὑπολαμβάνειν ὅτι προκαλεῖται ὁ λέγων τοὺς ἀκροατὰς εἰς τὸ προσελθεῖν καὶ ἐμφαγεῖν τῶν σαρκῶν αὐτοῦ. ### English translation (Claude) And also when the Lord said, “The bread that I will give is my flesh, for the life of the world,” when the Jews disputed with one another, saying, “How can this man give us his flesh to eat?”, we showed that the hearers were not so foolish as to suppose that the speaker was calling his hearers to come and eat his flesh. ### Scripture references - John 6:51–52: quotation, high confidence ### Translation notes - The quotations are John 6:51–52. ### Citation (SBL) Origen, Comm. Jo. 20.387 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-387). ## Commentary on John 20.388 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-388 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews may have meant the spiritual death that came through Adam's sin. ### Greek text Καὶ εἰκός γε, ὅτι ἔλεγον οἱ Ἰουδαῖοι ἐπὶ τῶν νῦν ἡμῖν ἐξεταζομένων ῥητῶν τὸ »Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται«, μεμαθηκότες τίνα τρόπον »διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος· καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾦ πάντες ἥμαρτον«, ἔβλεπον δὲ καὶ ὅτι »ἐβασίλευσεν ὁ θάνατος ἐπὶ τοὺς ἁμαρτήσαντας ἐπὶ τώ ὁμοιώματι τῆς παραβάσεως Ἀδάμ«, καὶ ἦν αὐτοῖς ὁ λόγος περὶ τοῦ διὰ τὴν ἁμαρτίαν θανάτου εἰς πάντας ἀνθρώπους διεληλυθότος ἐπὶ τῷ πάντας ἡμαρτηκέναι. ### English translation (Claude) And it is likely that the Jews, in the texts now examined by us, said “Abraham died, and the prophets,” having learned how “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned”; and they saw also that “death reigned over those who had sinned in the likeness of Adam's transgression,” and their account was about the death that spread to all men through sin because all had sinned. ### Scripture references - John 8:52: quotation, high confidence - Rom 5:12: quotation, high confidence - Rom 5:14: quotation, high confidence ### Translation notes - The quotations are John 8:52 and Rom 5:12, 14. ### Citation (SBL) Origen, Comm. Jo. 20.388 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-388). ## Commentary on John 20.389 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-389 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: But they did not know that grace is greater than the trespass. ### Greek text περὶ τούτων δὲ μεμαθηκότες τὰ ἑξῆς, ἅτε μὴ παραδεξάμενοι τοὺς Ἰησοῦ λόγους, οὐκ ᾔδεισαν, καὶ ὅτι »οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα«. ### English translation (Claude) But having learned these things, they did not know what follows, since they did not accept Jesus' words: that “the free gift is not like the trespass.” ### Scripture references - Rom 5:15: quotation, high confidence ### Translation notes - The quotation is Rom 5:15. ### Citation (SBL) Origen, Comm. Jo. 20.389 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-389). ## Commentary on John 20.390 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-390 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They could not grasp the abounding grace in Christ. ### Greek text ἀλλʼ οὐδὲ συλλογίζεσθαί πως ἐδύναντο ὅτι »εἰ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ »ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς »ἐπερίσσευσεν«. ### English translation (Claude) Nor could they reason that “if by the trespass of the one the many died, much more have the grace of God and the gift in the grace of the one man Jesus Christ abounded to the many.” ### Scripture references - Rom 5:15: quotation, high confidence ### Translation notes - The quotation is Rom 5:15. ### Citation (SBL) Origen, Comm. Jo. 20.390 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-390). ## Commentary on John 20.391 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-391 - Source: Preuschen 4:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They did not know the gift brings justification after many trespasses. ### Greek text οὐ συνίεσαν δὲ καὶ πῶς οὐκ ἦν τὸ δώρημα ὅμοιον τῷ διʼ ἑνὸς ἁμαρτήσαντος θανάτω· οὐδὲ γὰρ ἐπεπαίδευντό πω ὅτι τὸ χάρισμα ἐκ πολλῶν παραπτωμάτων ἐγίνετο εἰς δικαίωμα. ### English translation (Claude) And they did not understand how the gift was not like the death through one who sinned; for they had not yet been taught that the free gift, following many trespasses, brought justification. ### Scripture references - Rom 5:16: allusion, high confidence ### Translation notes - The allusion is Rom 5:16. ### Citation (SBL) Origen, Comm. Jo. 20.391 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-391). ## Commentary on John 20.392 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-392 - Source: Preuschen 4:384–385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They knew of the patriarchs' death, not of life through Christ. ### Greek text ἀλλ οὐδὲ ἔβλεπον ὅτι »Οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ«. καὶ ἐνενόουν μὲν τὸν θάνατον Ἀβραὰμ καὶ τῶν προφητῶν, ### English translation (Claude) Nor did they see that “those who receive the abundance of grace and of the gift will reign in life through the one, Jesus Christ.” And they understood the death of Abraham and the prophets, ### Scripture references - Rom 5:17: quotation, high confidence ### Translation notes - The quotation is Rom 5:17; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.392 (Preuschen 4:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-392). ## Commentary on John 20.393 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-393 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They thought the prophets dead, as Samuel seemed to be at Endor, and so built their tombs, not knowing they live. ### Greek text ἀκούοντες ὅτι καὶ Σαμουήλ, ὡς διὰ τὸν θάνατον ὑπὸ γῆν ὤν, ὑπὸ ἐγγαστριμύθου ἀνήγετο, θεοὺς οἰομένης κάτω που εἶναι τῆς γῆς καὶ λεγούσης· » Θεοὺς ἐγὼ εἶδον ἀναβαίνοντας ἀπὸ τῆς γῆς«· τὴν δὲ ζωὴν τοῦ Ἀβραὰμ καὶ τῶν προφητῶν οὐ κατειλήφασιν, οὐδʼ ὅτι ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ θεὸς ἦν οὐ νεκρῶν αὐτῶν ἀλλὰ ζώντων· καὶ ὡς ὑπολαμβάνοντες [ τε] νεκροὺς εἶναι τοὺς προφήτας ᾠκοδόμουν αὐτῶν τοὺς τάφους, καὶ διὰ τοῦτο ταλανιζόμενοι. ### English translation (Claude) hearing that Samuel too, as being under the earth because of death, was brought up by the medium, who thought that gods were somewhere below the earth and said, “I saw gods coming up from the earth”; but they did not grasp the life of Abraham and the prophets, nor that the God of Abraham and Isaac and Jacob was God not of them as dead but as living; and supposing the prophets to be dead, they built their tombs, and for this reason were pronounced wretched. ### Scripture references - 1 Sam 28:13: quotation, high confidence - Matt 22:32: allusion, high confidence - Matt 23:29: allusion, high confidence ### Translation notes - The quotation is 1 Sam 28:13; the allusions are Matt 22:32 and 23:29. ### Citation (SBL) Origen, Comm. Jo. 20.393 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-393). ## Commentary on John 20.394 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-394 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, once he saw Christ's day, lived and saw death no more. ### Greek text εἰ καὶ ἀπέθανεν οὖν Ἀβραάμ, ἀλλʼ ἔζησεν καὶ οὐκέτι τὸν θάνατον ἐθεώρει ἀφʼ οὗ ἰδὼν τὴν Ἰησοῦ ἡμέραν ἠγαλλιάσατο καὶ ἐχάρη. ### English translation (Claude) Even if Abraham died, then, he lived, and no longer saw death, from the time he saw the day of Jesus and rejoiced and was glad. ### Scripture references - John 8:56: allusion, high confidence ### Translation notes - The allusion is John 8:56. ### Citation (SBL) Origen, Comm. Jo. 20.394 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-394). ## Commentary on John 20.395 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-395 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That is why Jesus answered that Abraham saw his day and rejoiced. ### Greek text οἶμαι δὲ καὶ διὰ τοῦτο πρὸς τὸ »Ἀβραὰμ ἀπέθανεν« εἰρῆσθαι ὑπὸ τοῦ σωτῆρος, διδάσκοντος ὅτι Ἀβραὰμ ἔζη, τὸ »Ἀβραὰμ ὁ πατὴρ ὑμῶν »ἠγαλλιάσατο, ἕνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν· καὶ ἴδεν καὶ ἐχάρη«. ### English translation (Claude) And I think that for this reason too, in response to “Abraham died,” the Savior, teaching that Abraham was alive, said, “Abraham your father rejoiced that he would see my day; and he saw it and was glad.” ### Scripture references - John 8:52: quotation, high confidence - John 8:56: quotation, high confidence ### Translation notes - The quotations are John 8:52 and 8:56. ### Citation (SBL) Origen, Comm. Jo. 20.395 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-395). ## Commentary on John 20.396 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-396 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Otherwise one must say Abraham, having seen Christ's day, still sees death or lost the vision. ### Greek text εἰ > μὴ βούλεταί τις οὕτως ἔχειν τὰ περὶ τοῦ Ἀβραάμ, λεγέτω ἡμῖν, πότερόν ποτε ὁ ἰδῶν τὴν τοῦ σωτῆρος ἡμῶν ἡμέραν καὶ ἐπὶ τούτῳ ἀγαλλιασάμενος καὶ χαρεὶς ἔτι θεωρεῖ τὸν θάνατον, ἢ ἰδὼν τὴν ἡμέραν τοῦ σωτῆρος καὶ ἀγαλλιασάμενος καὶ χαρείς, ἀξιωθεὶς τοιαύτης ὄψεως ὡς ἄξιος αὐτῆς, ὕστερον ἐστέρηται οὑ ἐθεώρησεν. ### English translation (Claude) If someone does not wish the things about Abraham to be so, let him tell us whether the one who saw our Savior's day and rejoiced and was glad at it still sees death, or whether, having seen the day of the Savior and rejoiced and been glad, deemed worthy of such a sight as worthy of it, he was afterward deprived of what he saw. ### Scripture references - John 8:56: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.396 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-396). ## Commentary on John 20.397 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-397 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both are absurd, so Abraham kept Christ's word and lives. ### Greek text εἰ γὰρ ἑκάτερον τούτων ἄτοπόν έστιν, ἰδὼν τὴν ἡμέραν Ἰησοῦ Ἀβραὰμ ἅμα τῷ ἰδεῖν ἤκουσεν καὶ τὸν λόγον αὐτοῦ καὶ ἐτήρησεν καὶ οὐκέτι θάνατον θεωρεῖ· καὶ οὐχ ὑγιῶς ἔλεγον, ὡσπερεὶ ἔτι ἐν θανάτῳ τυγχάνοντος αὐτοῦ, οἱ Ἰουδαῖοι τὸ »Ἀβραὰμ ἀπέθανεν«. ### English translation (Claude) For if each of these is absurd, Abraham, having seen the day of Jesus, at the same time as seeing it also heard his word and kept it and no longer sees death; and the Jews did not speak soundly in saying “Abraham died,” as though he were still in death. ### Scripture references - John 8:52: quotation, high confidence ### Translation notes - The quotation is John 8:52. ### Citation (SBL) Origen, Comm. Jo. 20.397 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-397). ## Commentary on John 20.398 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-398 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets too live, for the Word that came to them was the Son himself. ### Greek text τὸ δʼ ὅμοιον ἐρεῖς καὶ περὶ τῶν προφητῶν. εἰ γὰρ ὁ θεὸς οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, καὶ ἔστιν ὥσπερ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακὼβ οὕτως καὶ τῶν λοιπῶν προφητῶν θεός, ζῶσιν καὶ οἱ προφῆται. καὶ γὰρ ἐτήρησαν τὸν λόγον τοῦ υἱοῦ τοῦ θεοῦ, ὅτε λόγος κυρίου ἐγένετο πρὸς Ὠσηέ, ἢ λόγος ἐγένετο πρὸς Ἱερεμίαν, ἢ λόγος ἐγένετο τὸ] πρὸς Ἡσαΐαν· οὐ γὰρ ἄλλος λόγος θεοῦ ἐγένετο πρός τινα τούτων, ἀλλʼ ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν υἱὸς αὐτοῦ θεὸς λόγος. ### English translation (Claude) You will say the like also about the prophets. For if God is not of the dead but of the living, and is, as of Abraham and Isaac and Jacob, so also God of the other prophets, the prophets too live. For they kept the word of the Son of God, when the word of the Lord came to Hosea, or the word came to Jeremiah, or the word came to Isaiah; for no other word of God came to any of these than God the Word, his Son, who was in the beginning with God. ### Scripture references - Matt 22:32: allusion, high confidence - Hos 1:1: allusion, high confidence - Jer 1:2: allusion, high confidence - John 1:1–2: allusion, high confidence ### Translation notes - The allusions are Matt 22:32, Hos 1:1, Jer 1:2, and John 1:1–2. ### Citation (SBL) Origen, Comm. Jo. 20.398 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-398). ## Commentary on John 20.399 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-399 - Source: Preuschen 4:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having kept the Word, the prophets no longer saw death. ### Greek text καὶ τοῦτον, εἰ καί τις ἄλλος, καὶ οἱ προφῆται τετηρήκασιν καὶ ἐξ οὑ εἰλήφασιν τὸν λόγον θάνατον οὐκέτι ἐθεώρησαν. ### English translation (Claude) And the prophets, if anyone, have kept him, and from the time they received the word they no longer saw death. ### Scripture references - John 8:51: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 20.399 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-399). ## Commentary on John 20.400 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-400 - Source: Preuschen 4:385–386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both claims were false: Jesus had no demon, and Abraham and the prophets were not dead. ### Greek text ὁμοίως τοίνυν ψεῦδος τῷ· »Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις« τὸ »Ἀβραὰμ ἀπέ- »θανεν καὶ οἱ προφῆται« εἰρημένον ὑπὸ τῶν Ἰουδαίων· οὔτε γὰρ ἔγνωσαν δαιμόνιον ἔχειν τὸν ἐπιτάσσοντα δαιμονίοις οὐδεὶς γὰρ γινώσκει τὸ μὴ ὑπάρχον), οὔτε Ἀβραὰμ καὶ οἱ προφῆται ἐν θανάτῳ ἔτι ἦσαν, ὅτε ἔλεγον οἱ Ἰουδαῖοι τὸ »Ἀβραὰμ ἀπέθανεν καὶ οἱ »προφηται«. ### English translation (Claude) Likewise, then, “Abraham died, and the prophets,” said by the Jews, is as false as “Now we know that you have a demon”; for neither did they know that he who commands demons had a demon (for no one knows what does not exist), nor were Abraham and the prophets still in death when the Jews said, “Abraham died, and the prophets.” ### Scripture references - John 8:52: quotation, high confidence ### Translation notes - The quotations are John 8:52. ### Citation (SBL) Origen, Comm. Jo. 20.400 (Preuschen 4:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-400). ## Commentary on John 20.401 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-401 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews changed Jesus' “see death” into “taste death.” ### Greek text Μετὰ ταῦτα ζητοῦμεν τί δήποτε, τοῦ σωτῆρος εἰρηκότος· περὶ παντὸς τοῦ τηροῦντος αὐτοῦ τὸν λόγον ὅτι » Θάνατον οὐ θεωρήσει εἰς τὸν αἰῶνα«, οἱ Ἰουδαῖοι μετὰ τὰ προεξετασθέντα, δέον αὐτοὺς καταλλήλως τῷ »Θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα· εἰρηκέναι· »Καὶ σὺ λέγεις· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«· οἱ δὲ οὐ τοῦτο, ἀλλὰ τὸ μὴ εἰρημένον ὑπὸ τοῦ σωτῆρός φασιν· οὐ γὰρ εἶπεν· ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θανάτου οὐ μὴ γεύσηται εἰς τὸν αἰῶνα, ὅπερ οὗτοι προφέρονται ὡς ὑπὸ τοῦ κυρίου ἡμῶν εἰρημένον. ### English translation (Claude) After this we ask why, when the Savior had said of everyone who keeps his word that “he will never see death,” the Jews, after what was examined before, when they ought to have said in keeping with “he will never see death,” “And you say, ‘If anyone keeps my word, he will never see death,’” did not say this, but what the Savior had not said; for he did not say, “If anyone keeps my word, he will never taste death,” which these put forward as said by our Lord. ### Scripture references - John 8:51–52: quotation, high confidence ### Translation notes - The quotations are John 8:51–52. ### Citation (SBL) Origen, Comm. Jo. 20.401 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-401). ## Commentary on John 20.402 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-402 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The other Gospels speak of “not tasting death,” suggesting a difference from “not seeing death.” ### Greek text καὶ ὅρα εἰ μὴ τῷ εἶναι διαφορὰν τοῦ μὴ θεωρεῖν θάνατον καὶ τοῦ μὴ γεύεσθαι θανάτου ὑπὸ τῶν λοιπῶν ἅμα εὐαγγελιστῶν εἴρηται περὶ τοῦ μὴ γεύεσθαι θανάτου τοὺς ἐγγὺς τοῦ Ἰησοῦ ἑστῶτας, ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον έν τῇ βασιλείᾳ ἑαυτοῦ, τοῦ μὲν Ματθαίου· »Ἀμήν, ἀμὴν λέγω ὑμῖν, εἰσίν τινες τῶν ὡδε ἑστώτων »οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀν- »θρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ ἑαυτοῦ«· τοῦ δὲ Μάρκου· ### English translation (Claude) And see whether it is not because there is a difference between not seeing death and not tasting death that the other evangelists together say that those standing near Jesus will not taste death until they see the Son of Man coming in his kingdom: Matthew, “Truly, truly, I say to you, there are some of those standing here who will not taste death until they see the Son of Man coming in his kingdom”; and Mark, ### Scripture references - Matt 16:28: quotation, high confidence ### Translation notes - The quotation is Matt 16:28; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.402 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-402). ## Commentary on John 20.403 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-403 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's version. ### Greek text »Ἀμήν, »ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ἑστηκότων ὡδε οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυ- »θυῖαν έν δυνάμει«· τοῦ δὲ Λουκᾶ· ### English translation (Claude) “Truly, truly, I say to you that there are some of those standing here who will not taste death until they see the kingdom of God come in power”; and Luke, ### Scripture references - Mark 9:1: quotation, high confidence ### Translation notes - The quotation is Mark 9:1. ### Citation (SBL) Origen, Comm. Jo. 20.403 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-403). ## Commentary on John 20.404 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-404 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's version. ### Greek text »Ἀληθῶς εἰσίν τινες τῶν ὡδε »ἐστώτων οἵτινες οὐ γεύσονται θανάτου, ἕως ἂν ἴδωσιν τὸν υἱὸν »τοῦ ἀνθρώπου έν τῇ δόξῃ αὐτοῦ«. ### English translation (Claude) “Truly there are some of those standing here who will not taste death until they see the Son of Man in his glory.” ### Scripture references - Luke 9:27: quotation, high confidence ### Translation notes - The quotation is a free form of Luke 9:27. ### Citation (SBL) Origen, Comm. Jo. 20.404 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-404). ## Commentary on John 20.405 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-405 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the body has sight and taste, so the soul has distinct spiritual senses. ### Greek text ὥσπερ γὰρ ἐπὶ τοῦ σώματος διάφοροι αἰσθήσεις εἰσὶν γεῦσις καὶ ὅρασις, οὕτως κατὰ τὰς λεγομένας ὑπὸ τοῦ Σολομῶντος θείας αἰσθήσεις ἄλλη μέν τις ἄν εἴη ἡ ὁρατικὴ τῆς ψυχῆς δύναμις καὶ θεωρητική, ἄλλη δὲ ἡ γευστικὴ καὶ ἀντιληπτικὴ τῆς ποιότητος τῶν νοητῶν τροφῶν. ### English translation (Claude) For just as in the body taste and sight are different senses, so, according to what Solomon calls the divine senses, the seeing and contemplating power of the soul would be one thing, and another the power that tastes and perceives the quality of intelligible foods. ### Scripture references - Prov 2:5: allusion, medium confidence ### Translation notes - The allusion is Prov 2:5 (LXX, “you will find divine perception”), which Origen often cites for the “spiritual senses.” ### Citation (SBL) Origen, Comm. Jo. 20.405 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-405). ## Commentary on John 20.406 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-406 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is to be tasted as bread and seen as Wisdom: “Taste and see that the Lord is good.” ### Greek text καὶ ἐπεὶ ὁ κύριος, καθʼ ὅ μὲν ἄρτος ἐστὶν ζῶν ἐκ τοῦ οὐρανοῦ καταβάς, γευστός ἐστιν, τρόφιμος ὤν τῇ ψυχῇ, καθʼ ὅ δὲ σοφία ἐστίν, ὁρατός ἐστιν, ἧς τοῦ κάλλους ἐραστὴς ὁμολογεῖ εἶναι ὁ λέγων· »Ἐραστὴς ἐγενόμην »τοῦ κάλλους αὐτῆς«, καὶ προστάσσει ἡμῖν τὸ » Ἐράσθητι αὐτῆς, καὶ »τηρήσει σε«, διὰ τοῦτο ἐν Ψαλμοῖς εἴρηται τὸ »Γεύσασθε καὶ ἴδετε »ὅτι χρηστὸς ὁ κύριος«. ### English translation (Claude) And since the Lord, insofar as he is living bread that came down from heaven, is to be tasted, being nourishing to the soul, and insofar as he is Wisdom, is to be seen, Wisdom whose beauty the one who says “I became a lover of her beauty” confesses he loves, and he commands us, “Love her, and she will keep you,” for this reason it is said in the Psalms, “Taste and see that the Lord is good.” ### Scripture references - John 6:51: allusion, high confidence - Prov 4:6: quotation, high confidence - Ps 34:8 (33:9 LXX): quotation, high confidence ### Extrabiblical texts - Wis 8:2 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The allusion is John 6:51; the quotations are Wis 8:2, Prov 4:6, and Ps 34:8 (33:9 LXX). ### Citation (SBL) Origen, Comm. Jo. 20.406 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-406). ## Commentary on John 20.407 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-407 - Source: Preuschen 4:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death too can be tasted and seen. ### Greek text ὥσπερ δὲ ὁ κύριος γευστὸς καὶ ὁρατός, οὕτως καὶ ὁ ἐχθρὸς αὐτοῦ θάνατος γευστός ἐστι καὶ ὁρατός. ### English translation (Claude) And just as the Lord is to be tasted and seen, so also his enemy, death, is to be tasted and seen. ### Citation (SBL) Origen, Comm. Jo. 20.407 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-407). ## Commentary on John 20.408 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-408 - Source: Preuschen 4:386–387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels show both tasting and seeing death. ### Greek text καὶ τὸ μὲν γευστὸν αὐτοῦ παρίστησιν τὸ »Εἰσίν τινες τῶν ὧδε ἑστώτων »οἵτινες οὐ μὴ γεύσωνται θανάτου« καὶ τὰ ἑξῆς· τὸ δὲ ὁρατὸν τὸ »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν »αἰῶνα«. ### English translation (Claude) Its being tasted is shown by “There are some of those standing here who will not taste death,” and what follows; its being seen by “If anyone keeps my word, he will never see death.” ### Scripture references - Matt 16:28: quotation, high confidence - John 8:51: quotation, high confidence ### Translation notes - The quotations are Matt 16:28 and John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.408 (Preuschen 4:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-408). ## Commentary on John 20.409 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-409 - Source: Preuschen 4:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Speaking against the words of life is feeding on death. ### Greek text γεύεται δὲ θανάτου, καὶ οὐ γεύεται μόνον ἀλλὰ καὶ ἐμφορεῖται ᾠς τροφῆς τοῦ θανάτου ὁ προφερόμενος τὰ ἐναντία τοῖς ῥήμασιν τῆς αἰωνίου ζωῆς. ### English translation (Claude) And one tastes death, and not only tastes but is filled with death as with food, who puts forward what is contrary to the words of eternal life. ### Scripture references - John 6:68: allusion, medium confidence ### Translation notes - The allusion is John 6:68. ### Citation (SBL) Origen, Comm. Jo. 20.409 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-409). ## Commentary on John 20.410 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-410 - Source: Preuschen 4:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All three Synoptics promise that some “standing” will not taste death. ### Greek text καὶ ἐπαγγελία ἐστὶν μὴ γεύσεσθαι θανάτου τινὰ τῶν ἑστώτων ἐν τῷ δεικνυμένῳ ὑπὸ τοῦ Ἰησοῦ νοητῷ τόπῳ· παρατήρει γὰρ ὅτι οἱ τρεῖς τὸ »Εἰσί τινες τῶν ὠδε ἑστώτων« ἢ »Εἰσίν τινες τῶν ἑστηκότων ὡδε«, ἅμα εἰρήκασιν περὶ ὧν καὶ ἀνέγραψαν ὅτι »Οὐ γεύσονται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ »ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ« ἢ »Ἐν τῇ δόξῃ αὐτοῦ« ἢ »Ἕως ἄν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν έν δυνάμει«. ### English translation (Claude) And there is a promise that some of those standing in the spiritual place shown by Jesus will not taste death; for observe that the three said “There are some of those standing here,” or “some of those who stand here,” together, concerning whom they also wrote that “they will not taste death until they see the Son of Man coming in his kingdom,” or “in his glory,” or “until they see the kingdom of God come in power.” ### Scripture references - Matt 16:28: quotation, high confidence - Mark 9:1: quotation, high confidence - Luke 9:27: quotation, high confidence ### Translation notes - The quotations are Matt 16:28, Mark 9:1, and Luke 9:27. ### Citation (SBL) Origen, Comm. Jo. 20.410 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-410). ## Commentary on John 20.411 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-411 - Source: Preuschen 4:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since those who stand can fall, the promise is only for some. ### Greek text καὶ ἐπεὶ ὡς δυνατοῦ ὄντος τοῦ τὸν ἑστηκότα πεσεῖν εἴρηται· »Ὁ Δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ«, διὰ τοῦτο οὐ περὶ πάντων τῶν ἑστηκότων ἀλλὰ περί τινων ἀναγέγραπται τὸ »Ἀμὴν λέγω ὑμῖν· ### English translation (Claude) And since, as it being possible for one who stands to fall, it is said, “Let him who thinks he stands take heed lest he fall,” for this reason it is written not of all who stand but of some, “Truly I say to you, ### Scripture references - 1 Cor 10:12: quotation, high confidence ### Translation notes - The quotation is 1 Cor 10:12; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.411 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-411). ## Commentary on John 20.412 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-412 - Source: Preuschen 4:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever keeps standing does not taste death; whoever keeps the word does not see it. ### Greek text »εἰσίν τινες τῶν ὡδε ἑστώτων«. ἑστὼς μὲν οὖν τις οὐ γεύεται θα- νάτου, τηρῶν τὸ ἑστηκέναι· τὸν δὲ λόγον παραλαβὼν καὶ τηρῶν θάνατον οὐ θεωρήσει. ### English translation (Claude) there are some of those standing here.” One who stands, then, does not taste death as long as he keeps standing; and one who has received the word and keeps it will not see death. ### Scripture references - Matt 16:28: quotation, high confidence - John 8:51: allusion, high confidence ### Translation notes - The quotation is Matt 16:28; the allusion is John 8:51. ### Citation (SBL) Origen, Comm. Jo. 20.412 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-412). ## Commentary on John 20.413 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-413 - Source: Preuschen 4:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews dropped to the lower sense; perhaps death can also be heard, smelled, and touched, as life is by the apostles. ### Greek text Εἴπερ οὐν διαφορά τίς ἐστιν τοῦ γεύσασθαι θανάτου καὶ τοῦ θεωρεῖν τὸν θάνατον, ὡς οὐ συνετοὶ ἀκροαταὶ οἱ Ἰουδαῖοι συγχέοντες τὸν τοῦ κυρίου λόγον, ἀντὶ τοῦ »Θάνατον οὐ θεωρήσει« εἰρήκασιν· »Οὐ μὴ γεύσηται θανάτου« ἐπὶ τὴν ὑποδεεστέραν αἴσθησιν καταπεσόντες τῷ λόγῳ. ζητήσεις δὲ εἰ ὥσπερ ἔστιν θεωρεῖν θάνατον καὶ γεύεσθαι θανάτου, οὕτως καὶ κατὰ τὰ λοιπὰ αἰσθητήρια ἤτοι ἀκούειν θανάτου ἢ ὀσφραίνεσθαι θανάτου ἢ ἅπτεσθαι θανάτου· εἰ γὰρ αἱ χεῖρες τῶν ἀποστόλων ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς, μή τι αἱ χεῖρες τῶν ψευδαποστόλων καὶ ἐργατῶν δολίων, μετασχηματιζομένων εἰς ἀγγέλους δικαιοσύνης, ψηλαφῶσιν περὶ τοῦ λόγου τοῦ θανάτου· καὶ εἰ τὰ πρόβατα Χριστοῦ ἀκούει τῆς φωνῆς αὐτοῦ, μήποτε τὰ μὴ αὐτοῦ πρόβατα, πρὸς οὓς λέγοι ἄν· »Ὑμεῖς οὐκ »ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν«, ἀκούει τῆς φωνῆς τοῦ θανάτου. ### English translation (Claude) If, then, there is some difference between tasting death and seeing death, the Jews, as unintelligent hearers confusing the Lord's word, said instead of “he will not see death,” “he will never taste death,” falling in their speech to the inferior sense. And you will ask whether, just as one can see death and taste death, so also by the other senses one can hear death, or smell death, or touch death. For if the hands of the apostles handled the Word of life, perhaps the hands of false apostles and deceitful workers, disguising themselves as angels of righteousness, handle the word of death; and if Christ's sheep hear his voice, perhaps those who are not his sheep, to whom he might say, “You are not of my sheep,” hear the voice of death. ### Scripture references - 1 John 1:1: allusion, high confidence - 2 Cor 11:13–15: allusion, high confidence - John 10:27: allusion, high confidence - John 10:26: quotation, high confidence ### Translation notes - The allusions are 1 John 1:1, 2 Cor 11:13–15, John 10:27, and John 10:26. ### Citation (SBL) Origen, Comm. Jo. 20.413 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-413). ## Commentary on John 20.414 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-414 - Source: Preuschen 4:387–388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is a smell of death in the wounds of sin, and in Lazarus before he was raised. ### Greek text ὅρα δὲ εἰ μὴ ὀσμὴ θανάτου ἐστὶν έν τοῖς ἀπὸ τῆς ἁμαρτίας μώλωψιν, περὶ ὡν εἴρηται· »Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές »μου« καὶ ὀσμὴ θανάτου ἐν τῷ Λαζάρῳ πρὶν ἀναστῆναι ἐκ νεκρῶν, ᾗς μὴ βουλόμενοι ὀσφραίνεσθαι οἱ ἀπόστολοι ἔλεγον τῷ σωτῆρι τὸ Κύριε, ἤδη ὄζει· ### English translation (Claude) And see whether there is not a smell of death in the wounds from sin, of which it is said, “My wounds grew foul and festered,” and a smell of death in Lazarus before he rose from the dead, which, not wishing to smell it, the apostles said to the Savior, “Lord, he already stinks; ### Scripture references - Ps 38:5 (37:6 LXX): quotation, high confidence - John 11:39: quotation, high confidence ### Translation notes - The quotations are Ps 38:5 (37:6 LXX) and John 11:39 (said there by Martha; Origen ascribes it to the apostles). ### Citation (SBL) Origen, Comm. Jo. 20.414 (Preuschen 4:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-414). ## Commentary on John 20.415 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-415 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul speaks of the smell of death and of life; those in Christ are his fragrance. ### Greek text τεταρταῖος γάρ ἐστιν«. εἰς δὲ τὸ περὶ τῆς νοητῆς ὀσμῆς θανάτου ἢ ὀσμῆς ζωῆς παρατηρεῖν δεήσει τὸ ἀποστολικὸν οὕτως ἔχον· Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν παντὶ τόπῳ, ἐν »τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις· οἷς μὲν ὀσμὴ ἐκ θανάτου »εἰς θάνατον, οἶς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν«. εὐωδία μὲν γὰρ Χριστοῦ εἰσιν καὶ οὐδαμῶς δυσωδία ἐν παντὶ τόπῳ οἱ ἐν Χριστῷ ἄνθρωποι. ### English translation (Claude) for he has been dead four days.” And regarding the spiritual smell of death or smell of life, we must observe the apostle's saying, which runs thus: “We are the aroma of Christ to God in every place, among those being saved and among those perishing; to some a smell from death to death, to others a smell from life to life.” For those who are in Christ are the aroma of Christ, and never a stench, in every place. ### Scripture references - John 11:39: quotation, high confidence - 2 Cor 2:15–16: quotation, high confidence ### Translation notes - The quotations are John 11:39 and 2 Cor 2:15–16. ### Citation (SBL) Origen, Comm. Jo. 20.415 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-415). ## Commentary on John 20.416 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-416 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like perfume fatal to some creatures, Christ's fragrance is death to the wicked and life to others. ### Greek text ἀλλʼ ἐπεὶ] ὥσπερ ἡ σωματικὴ εὐωδία τινὰ τῶν ζῴων λέγεται ἀναιρεῖν, οὕτως διὰ τὴν προγενομένην κακίαν καὶ ἡ Χριστοῦ εὐωδία γένοιτο ἄν τισιν τοῖς ἐκ θανάτου εἰς θάνατον αὐτῶν, τοῖς δὲ ἐκ ζωῆς ἀποβαίνει εἰς ζωήν. ### English translation (Claude) But since, just as bodily fragrance is said to kill some animals, so, because of prior wickedness, the aroma of Christ too might become to some from death to their death, while to others it turns out from life to life. ### Scripture references - 2 Cor 2:16: allusion, high confidence ### Translation notes - The allusion is 2 Cor 2:16. ### Citation (SBL) Origen, Comm. Jo. 20.416 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-416). ## Commentary on John 20.417 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-417 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These are related to tasting and seeing death. ### Greek text ταῦτα παρακείμενα ἡμῖν εἶναι τῇ ἐξετάσει τοῦ γεύεσθαι θανάτου καὶ τοῦ θεωρεῖν ἢ μὴ θεωρεῖν τὸν θάνατον. ### English translation (Claude) These things lie alongside the examination of tasting death and of seeing or not seeing death. ### Citation (SBL) Origen, Comm. Jo. 20.417 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-417). ## Commentary on John 20.418 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-418 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not grasping Christ's greatness, they object. ### Greek text μετὰ ταῦτα μὴ θεωροῦντες ὅσῳ ὑπερέχει Χριστὸς τῶν πατριαρχῶν καὶ τῶν προφητῶν, ἀλλὰ μηδὲ πιστεύοντες Χριστὸν εἶναι τὸν τηλικαῦτα διδάσκοντα, ἐπαποροῦσιν λέγοντες· ### English translation (Claude) After this, not seeing how far Christ surpasses the patriarchs and the prophets, nor believing that the one teaching such great things is Christ, they raise a difficulty, saying, ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 20.418 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-418). ## Commentary on John 20.419 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-419 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is greater than Abraham, all born of women, and all the prophets, having received this from the Father. ### Greek text »Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν;« οὐχ ὁρῶσιν δὲ ὅτι οὐ μόνον μείζων τοῦ Ἀβραὰμ ἀλλὰ καὶ παντὸς γεννητοῖς γυναικῶν ὁ ἐκ τῆς παρθένου γεγεννημένος, καὶ τῶν προφητῶν πάντων ὁ προφητευόμενος ὑπʼ αὐτῶν, καὶ τῶν ἀποθανόντων ὁ ζωοποιήσας αὐτούς, οὐχ ἑαυτὸν ποιήσας τοιοῦτον ἀλλʼ ἀπὸ τοῦ πατρὸς λαβών. ### English translation (Claude) “Are you greater than our father Abraham, who died?” But they do not see that not only greater than Abraham, but than everyone born of women, is the one born of the virgin, and greater than all the prophets is the one prophesied by them, and greater than the dead is the one who made them alive, not having made himself such, but having received it from the Father. ### Scripture references - John 8:53: quotation, high confidence - Matt 11:11: allusion, high confidence ### Translation notes - The quotation is John 8:53; the allusion is Matt 11:11. ### Citation (SBL) Origen, Comm. Jo. 20.419 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-419). ## Commentary on John 20.420 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-420 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son has life from the Father; he did not make himself what he is. ### Greek text »Ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτω »καὶ τῷ υἱῷ ζωὴν ἔδωκεν ἔχειν έν ἑαυτῷ«, οὐ δυναμένῳ ποιεῖν ἀφ ἑαυτοῦ οὐδὲ ἕν, καὶ ζητοῦντι τὸ θέλημα οὐ τὸ ἑαυτοῦ, ἀλλὰ τὸ θέλημα τοῦ πέμψαντος αὐτόν. καὶ τὸ »Τίνα οὐν σεαυτὸν ποιεῖς;‘ μὴ τεθεωρηκότων ἦν φωνὴ ὅτι οὐχ ἑαυτὸν ὁ Ἰησοῦς πεποίηκεν ὅπερ ἐστίν. ### English translation (Claude) “For just as the Father has life in himself, so he has given to the Son also to have life in himself,” who can do nothing of himself, and who seeks not his own will but the will of the one who sent him. And “Whom, then, do you make yourself?” was the voice of those who had not seen that Jesus did not make himself what he is. ### Scripture references - John 5:26: quotation, high confidence - John 5:30: allusion, high confidence - John 8:53: quotation, high confidence ### Translation notes - The quotations are John 5:26 and 8:53; the allusion is John 5:30. ### Citation (SBL) Origen, Comm. Jo. 20.420 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-420). ## Commentary on John 20.421 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-421 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus answers that the Father glorifies him. ### Greek text διόπερ καὶ πρὸς τοῦτο δοκεῖ μοι ἀποκρίνεσθαι, διδάσκων τίς αὐτὸν ἐποίησεν ὅπερ ἦν, τὸ » Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου »οὐδέν ἐστιν· ἔστιν ὁ πατὴρ ὁ δοξάζων με.« ### English translation (Claude) Therefore it seems to me that he answers this too, teaching who made him what he was: “If I glorify myself, my glory is nothing; it is the Father who glorifies me.” ### Scripture references - John 8:54: quotation, high confidence ### Translation notes - The quotation is John 8:54. ### Citation (SBL) Origen, Comm. Jo. 20.421 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-421). ## Commentary on John 20.422 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-422 - Source: Preuschen 4:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Book 20; the next book begins at John 8:54. ### Greek text Καὶ ταῦτα δέ, αὐτάρκη περιγραφὴν εἰληφότος τοῦ εἰκοστοῦ τῶν εἰς τὸ κατὰ Ἰωάννην εὐαγγέλιον ἐξηγητικῶν τόμου, τὴν περιγραφὴν ἐνταῦθα εἰληφέτω, ἴνα θεοῦ ἀποκαλύπτοντος ἡμῖν τὰ ἑξῆς θεωρήσωμεν ἐν τῷ μετὰ ταῦτα ἀπὸ τοῦ »Ἀπεκρίθη Ἰησοῦς· Ἐὰν ἐγὼ »δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν«. ### English translation (Claude) And let these things, since the twentieth book of the exegetical commentaries on the Gospel according to John has received a sufficient extent, receive their end here, so that, God revealing to us what follows, we may consider in the next book, beginning from “Jesus answered, ‘If I glorify myself, my glory is nothing.’” ### Scripture references - John 8:54: quotation, high confidence ### Translation notes - The quotation is John 8:54. ### Citation (SBL) Origen, Comm. Jo. 20.422 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-422). ## Commentary on John 28.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-1 - Source: Preuschen 4:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 28 opens with the theory of perfect numbers: six is the first. ### Greek text Οἱ φύσεις ἀριθμῶν ἐρευνήσαντες πρῶτον μὲν τέλειον τὸν ἓξ εἰρήκασιν, τοῖς ἑαυτοῦ μέρεσιν ἰσούμενον, ἔκ τε τῆς συνθέσεως τοῦ ἀπὸ μονάδος διπλασιαζομένου, ἑνὸς καὶ δύο, ὃ ἐστὶ τρία, πρῶτος, καὶ τοῦ ἐφʼ ὃν ἔφθασεν ὁ διπλασιασμός, λέγω δὲ τοῦ δύο· ### English translation (Claude) Those who have investigated the natures of numbers have said that six is the first perfect number, equal to the sum of its own parts, arising from the combination of the number doubled from the unit, one and two, which is three, a prime, and the number which the doubling reached, I mean two; ### Translation notes - A perfect number equals the sum of its divisors (6 = 1 + 2 + 3). Book 28 begins with Origen's comment on John 11:39. ### Citation (SBL) Origen, Comm. Jo. 28.1 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-1). ## Commentary on John 28.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-2 - Source: Preuschen 4:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Twenty-eight is the next perfect number. ### Greek text γενόμενος γὰρ ὁ δύο ἐπὶ τὸν τρία πεποίηκεν τὸν ἕξ. τέλειόν φασιν εἶναι τὸν εἴκοσι καὶ ὀκτώ, συνιστάμενον ἔκ τε τοῦ συνθέτου τῶν ἀπὸ μονάδος διπλασιαζομένων, ἕως γένηται πρῶτος ἀριθμός, καὶ τοῦ ἐφʼ ὃν ἔφθασεν ὁ διπλασιασμός. τέσσαρα μὲν γάρ ἐστιν ὁ ἀπὸ μονάδος διπλασιαζόμενος ἐν τῷ ἕν δύο τέσσαρα. ### English translation (Claude) for two multiplied by three has made six. They say that twenty-eight is perfect, formed from the sum of the numbers doubled from the unit, until a prime number results, and from the number which the doubling reached. For four is the number doubled from the unit in one, two, four. ### Translation notes - The Euclidean construction of perfect numbers: (1 + 2 + 4) × 4 = 28. ### Citation (SBL) Origen, Comm. Jo. 28.2 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-2). ## Commentary on John 28.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-3 - Source: Preuschen 4:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Four times seven gives twenty-eight, equal to the sum of its parts. ### Greek text ἑπτὰ δὴ τούτων σύνθεσις, καὶ αὐτὸς πρῶτος ἀριθμὸς ὑπὸ μονάδος μόνης μετρούμενος· γινόμενος δὲ ὁ τέσσαρα ἐπὶ τὸν ἑπτὰ πεποίηκεν τὸν εἴκοσι καὶ ὀκτώ καὶ αὐτὸν τοῖς ἑαυτοῦ μέρεσιν ἴσον. ### English translation (Claude) Seven is the sum of these, itself also a prime number, measured by the unit alone; and four multiplied by seven has made twenty-eight, which is also equal to its own parts. ### Translation notes - 1 + 2 + 4 + 7 + 14 = 28. ### Citation (SBL) Origen, Comm. Jo. 28.3 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-3). ## Commentary on John 28.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-4 - Source: Preuschen 4:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, trained in Egyptian wisdom, made the tabernacle curtains twenty-eight cubits long. ### Greek text Διὰ τοῦτο δʼ οἶμαι † ῥᾴδιον διαλαμβάνεται ἀπὸ τοῦ παιδευθέντος » πάσῃ σοφίᾳ καὶ] Αἰγυπτίων « Μωσέως εἰς τὴν τῆς σκηνῆς τοῦ μαρτυρίου κατασκευήν· αἱ γὰρ αὐλαῖαι εἴκοσι καὶ ὀκτὼ πηχῶν τὸ μῆκός εἰσιν. ### English translation (Claude) For this reason, I think, it is … taken up by Moses, who was trained “in all the wisdom of the Egyptians,” for the construction of the tent of witness; for the curtains are twenty-eight cubits in length. ### Scripture references - Acts 7:22: quotation, high confidence - Exod 26:2: allusion, high confidence ### Translation notes - The allusions are Acts 7:22 and Exod 26:2. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 28.4 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-4). ## Commentary on John 28.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-5 - Source: Preuschen 4:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tabernacle fittingly included the perfect number twenty-eight. ### Greek text καὶ ἐχρῆν γε τὴν εἰς δόξαν θεοῦ κατασκευαζομένην σκηνὴν τοῦ μαρτυρίου μετὰ τῶν ἐξαιρέτων ἀριθμῶν καὶ τὸν εἴκοσι ὀκτώ. ### English translation (Claude) And it was fitting that the tent of witness, built for the glory of God, should have among its exceptional numbers twenty-eight too. ### Citation (SBL) Origen, Comm. Jo. 28.5 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-5). ## Commentary on John 28.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-6 - Source: Preuschen 4:389–390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reaching the twenty-eighth book, Origen prays to God through Christ for true understanding. ### Greek text ἐφʼ ὅν, ἱερὲ ἀδελφὲ Ἀμβρόσιε, φθάσαντες τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν οὗτος γὰρ ἔσται, θεοῦ χαριζομένου, ὄγδοος εἰς τὸ εὐαγγέλιον τόμος), ἐπικαλεσάμενοι τὸν τέλειον καὶ τελειότητος χορηγὸν θεὸν διὰ τοῦ τελείου ἀρχιερέως ἡμῶν Ἰησοῦ Χριστοῦ, έν ἡμῶν τὸν νοῦν δῷ εὑρεῖν τὴν περὶ τῶν ἐξετασθησομένων ἀλήθειαν καὶ κατασκευὴν αὐτῶν, καὶ] οὕτως ὁδεύσωμεν καὶ ἐπὶ τὰ ἑξῆς. Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον. ### English translation (Claude) Having reached this number, holy brother Ambrose, of our exegetical books on the Gospel according to John (for this will be, God granting, the twenty-eighth book on the Gospel), let us call upon God, who is perfect and the supplier of perfection, through our perfect high priest Jesus Christ, that he may grant our mind to find the truth about the things to be examined and their establishment, and so let us proceed to what follows. “Jesus says, ‘Take away the stone.’” ### Scripture references - Heb 4:14: allusion, medium confidence - John 11:39: quotation, high confidence ### Translation notes - Ambrose was Origen's patron. The closing quotation is John 11:39, the lemma of the next section. The Greek “eighth” (ὄγδοος) is short for the twenty-eighth. ### Citation (SBL) Origen, Comm. Jo. 28.6 (Preuschen 4:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-6). ## Commentary on John 28.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-7 - Source: Preuschen 4:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares the stone at Lazarus' tomb, which Jesus has others remove, with the stone Jacob rolled from the well. ### Greek text Ἐπείπερ ἐνθάδε μὲν τὸν ἐπικείμενον τῷ σπηλαίῳ λίθον οὐκ αὐτὸς ὁ Ἰησοῦς αἵρει ἀλλὰ λέγει· » Ἄρατε τὸν λίθον «, ἐν δὲ τῇ Γενέσει, ἡνίκα » λίθος ἦν μέγας ἐπὶ τῷ στόματι τοῦ φρέατος, καὶ συνήγοντο ἐκεῖ πάντα τὰ ποίμνια, καὶ ἀπεκύλιον λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ συνήγοντο καὶ ἐπότιζον τὰ πρόβατα, καὶ ἀπεκαθίστων τὸν λίθον ἐπὶ τὸ στόμα τοῦ φρέατος εἰς τὸν τόπον αὐτοῦ«, καὶ τῷ μηδέπω τοῦτο γεγονέναι διὰ τὸ μὴ συνῆχθαι τὰ κτήνη, ὁ Ἰακὼβ ἰδὼν Ῥαχὴλ τὴν θυγατέρα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ καὶ τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ, προσελθὼν αὐτὸς ἀπεκύλισε τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος καὶ ἐπότισεν τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς «, βουλόμεθα ἀμφοτέρους τοὺς λίθους ἀλλήλοις συνεξετάσαι, ἵνα τὸ εὔλογον κατανοήσωμεν τοῦ ἐνθάδε μὲν μὴ αὐτὸν τὸν Ἰησοῦν ἠρκέναι τὸν λίθον ἀπὸ τοῦ σπηλαίου, ἀλλʼ εἰρηκέναι· Ἄρατε τὸν λίθον «, ἐν δὲ τῇ Γενέσει αὐτὸν τὸν Ἰακὼβ ἀποκεκυλικέναι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος. ### English translation (Claude) Since here Jesus does not himself take away the stone lying on the cave but says, “Take away the stone,” while in Genesis, when “there was a great stone on the mouth of the well, and all the flocks were gathered there, and they rolled the stone from the mouth of the well and watered the sheep, and put the stone back on the mouth of the well in its place,” and because this had not yet happened, since the cattle had not been gathered, Jacob, seeing Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, came near himself and rolled the stone from the mouth of the well and watered the sheep of Laban his mother's brother, we wish to examine the two stones together, so that we may understand why here Jesus did not himself take the stone from the cave but said, “Take away the stone,” while in Genesis Jacob himself rolled the stone from the mouth of the well. ### Scripture references - John 11:39: quotation, high confidence - Gen 29:2–3: quotation, high confidence - Gen 29:10: quotation, high confidence ### Translation notes - The quotations are John 11:39 and Gen 29:2–3, 10. ### Citation (SBL) Origen, Comm. Jo. 28.7 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-7). ## Commentary on John 28.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-8 - Source: Preuschen 4:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus should not touch a tomb, but Jacob had to move the stone himself so the flock, his future portion, could drink. ### Greek text καὶ πρόσχες εἰ δυνάμεθα λέγειν ὅτι τοῦ μὲν ἐπὶ τῷ σπηλαίῳ λίθου, ἐπεὶ τὸ σπήλαιον μνημεῖον ἠν, οὐκ ἐχρῆν αὐτὸν ἅψασθαι τὸν Ἰησοῦν, ἀλλὰ προστάξαι μόνον τοῖς ἐπιτηδείοις πρὸς τὸ ἔργον ἆραι τὸν λίθον, τοῦ δὲ ἐπικειμένου τῷ στόματι τοῦ φρέατος καὶ ἐμποδίζοντος τοῦ πίνειν τὰ πρόβατα, ἀφʼ ὧν ἔμελλεν γενέσθαι τὰ ἐπίσημα καὶ ἡ μερὶς τοῦ Ἰακώβ, αὐτὸν ἔδει λαβέσθαι τὸν Ἰακώβ, καὶ προσελθόντα τῷ λίθῳ ἀποκυλίσαι αὐτὸν ἀπὸ τοῦ στόματος τοῦ φρέατος, ἴνα ποτισθῇ τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ. ### English translation (Claude) And consider whether we can say that Jesus should not touch the stone on the cave, since the cave was a tomb, but only command those fit for the work to take away the stone; whereas the stone lying on the mouth of the well and hindering the sheep from drinking, from which the marked ones and the portion of Jacob were to come, Jacob himself had to take hold of, and, going to the stone, roll it from the mouth of the well, so that the sheep of Laban his mother's brother might be watered. ### Scripture references - Gen 29:10: allusion, high confidence - Gen 30:32–43: allusion, medium confidence ### Translation notes - The allusions are Gen 29:10 and Gen 30:32–43 (the marked sheep). ### Citation (SBL) Origen, Comm. Jo. 28.8 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-8). ## Commentary on John 28.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-9 - Source: Preuschen 4:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob approached the well; Jesus stood outside the tomb. ### Greek text καὶ ἔδει γε ἐπὶ μὲν τοῦ φρέατος αὐτὸν προσελθεῖν τὸν Ιακώβ, ἔξω δὲ τοῦ σπηλαίου στῆναι τὸν Ἰησοῦν. ### English translation (Claude) And it was necessary that Jacob himself go up to the well, while Jesus stood outside the cave. ### Citation (SBL) Origen, Comm. Jo. 28.9 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-9). ## Commentary on John 28.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-10 - Source: Preuschen 4:390–391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tomb's stone had to be removed for good; the well's stone only rolled aside. ### Greek text εἰ δὲ δύνασαι, ἐπίστησον τί δήποτε ἐπὶ μὲν τοῦ σπηλαίου οὐ κεκύλισται ὁ ἐπικείμενος αὐτῷ λίθος ἀλλὰ αἴρεται, ἐπὶ δὲ τοῦ φρέατος οὐ παντελῶς αἴρεται ἀλλὰ μόνον ἀποκυλίεται· ἐχρῆν πάντη μὲν ἀρθῆναι τὸν ἐπὶ τοῦ μνημείου λίθον καὶ μὴ πάλιν κυλισθῆναι· τὸν δὲ ἐπὶ τοῦ φρέατος ἀποκυλισθῆναι μόνον. ### English translation (Claude) And if you can, consider why at the cave the stone lying on it is not rolled but taken away, while at the well it is not wholly taken away but only rolled away: the stone on the tomb had to be taken away altogether and not rolled back again; but the one on the well only rolled away. ### Scripture references - John 11:39: allusion, high confidence - Gen 29:3: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.10 (Preuschen 4:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-10). ## Commentary on John 28.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-11 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A long gap in the text. ### Greek text προείρηται γάρ, ὅτι ἀπε * * * * * * * * * * * * * * * * * * δόξαν θεοῦ, ### English translation (Claude) For it has been said before that … the glory of God, ### Translation notes - A large gap in the text (marked with asterisks). ### Citation (SBL) Origen, Comm. Jo. 28.11 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-11). ## Commentary on John 28.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-12 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let us believe with faith reckoned as righteousness. ### Greek text νοήσαντες τὸ μέγεθος τῆς εἰς δικαιοσύνην λογιζομένης πίστεως πιστεύσωμεν. ### English translation (Claude) understanding the greatness of the faith reckoned for righteousness, let us believe. ### Scripture references - Gen 15:6: allusion, medium confidence ### Translation notes - The allusion is Gen 15:6 (Rom 4:3). The section follows a gap. ### Citation (SBL) Origen, Comm. Jo. 28.12 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-12). ## Commentary on John 28.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-13 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever has not yet seen God's glory has not truly believed, for Christ promised that believers would see it. ### Greek text εἰ δέ τις οὐδέπω εἶδεν τὴν δόξαν τοῦ θεοῦ τῶν οἰομένων πεπιστευκέναι, μανθανέτω ὅτι ἐλέγχεται διʼ ὡν οὐδέπω εἶδεν τὴν δόξαν τοῦ θεοῦ μὴ πεπιστευκώς· ἀψευδὴς γὰρ ὁ μὴ Μάρθᾳ μόνῃ ἀλλὰ καὶ παντί τῳ λέγων τὸ Ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ. Ἦραν οὖν τὸν λίθον. ### English translation (Claude) And if any of those who think they have believed has not yet seen the glory of God, let him learn that he is shown by this, by not yet having seen the glory of God, not to have believed; for he does not lie who says, not to Martha alone but to everyone, “If you believe, you will see the glory of God.” “So they took away the stone.” ### Scripture references - John 11:40: quotation, high confidence - John 11:41: quotation, high confidence ### Translation notes - The quotation is John 11:40; the closing quotation is John 11:41, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.13 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-13). ## Commentary on John 28.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-14 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martha's objection delayed the removal of the stone. ### Greek text Ἡ βραδυτὴς τοῦ ἀρθῆναι τὸν ἐπικείμενον τῷ σπηλαίῳ λίθον ἀπὸ τῆς ἀδελφῆς τοῦ τετελευτηκότος γεγένηται· οἱονεὶ γὰρ ἐνεπόδισεν οἷς προσέταξεν ὁ Ἰησοῦς εἰπών· Ἄρατε τὸν λίθον « Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν «. ### English translation (Claude) The delay in removing the stone lying on the cave came from the sister of the dead man; for she, as it were, hindered those whom Jesus had commanded, saying, “Take away the stone,” by saying, “He already stinks; for he has been dead four days.” ### Scripture references - John 11:39: quotation, high confidence ### Translation notes - The quotations are John 11:39. ### Citation (SBL) Origen, Comm. Jo. 28.14 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-14). ## Commentary on John 28.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-15 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only after Jesus answered Martha's unbelief was the stone removed. ### Greek text καὶ εἰ μὴ κεκόλουστό γε ἡ τῆς Μάρθας ἀπιστία εἰπόντος αὐτῇ τοῦ Ι Ἰησοῦ· Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ; « οὐκ ἂν οἱ ἀκούσαντες· Ἄρατε τὸν λίθον « ἦραν τὸν λίθον. ### English translation (Claude) And had not Martha's unbelief been cut short when Jesus said to her, “Did I not tell you that if you believe, you will see the glory of God?”, those who heard “Take away the stone” would not have taken away the stone. ### Scripture references - John 11:40: quotation, high confidence - John 11:39: quotation, high confidence ### Translation notes - The quotations are John 11:40 and 11:39. ### Citation (SBL) Origen, Comm. Jo. 28.15 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-15). ## Commentary on John 28.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-16 - Source: Preuschen 4:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without Martha's objection, the command would have been obeyed at once. ### Greek text φέρε καθʼ ὑπόθεσιν εἰπόντος τοῦ Ἰησοῦ· Ἅρατε τὸν λίθον‘ μὴ ἀποκεκρίσθαι τὴν ἀδελφὴν τοῦ τετελευτηκότος μηδὲ εἰρηκέναι· Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν «· τί οὖν ἠκολούθησεν ἂν τούτῳ γεγράφθαι ἢ τοῦτο· Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον· ### English translation (Claude) Suppose, for the sake of argument, that when Jesus said, “Take away the stone,” the dead man's sister had not answered nor said, “He already stinks; for he has been dead four days”: what then would have followed in the writing but this: “Jesus says, ‘Take away the stone.’ ### Scripture references - John 11:39: quotation, high confidence ### Translation notes - The quotations are John 11:39; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.16 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-16). ## Commentary on John 28.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-17 - Source: Preuschen 4:391–392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing should come between Christ's command and our obedience. ### Greek text ἠραν οὐν τὸν λίθον «; νυνὶ δὲ μεταξὺ τοῦ Ἄρατε τὸν λίθον « καὶ τοῦ Ἠραν οὐν τὸν λίθον‘ τὰ εἰρημένα ὑπὸ τῆς ἀδελφῆς τοῦ τετελευτηκότος ἐνεπόδισεν τῷ ἀρθῆναι τὸν λίθον. καὶ οὐκ ἂν οὐδὲ τὴν ἀρχὴν κἂν βράδιον ἤρθη, εἰ μὴ ἀποκριθεὶς ὁ Ἰησοῦς πρὸς τὴν ἐκείνης ἀπιστίαν εἰρήκει τὸ Οὐκ εἶπόν σοι, ὅτι ἐὰν πιστεύσῃς, ὅψῃ τὴν δόξαν »τοῦ θεοῦ;« καλὸν οὖν τὸ μηδὲν γενέσθαι μεταξὺ τῆς Ἰησοῦ προστάξεως καὶ τοῦ ἀπὸ τῶν προστασσομένων, περὶ ὧν Ἰησοῦς ἐκέλευσεν, ἔργου. ### English translation (Claude) So they took away the stone”? But as it is, between “Take away the stone” and “So they took away the stone,” what the dead man's sister said hindered the stone's removal. And it would not have been removed at all, even late, had not Jesus answered her unbelief with “Did I not tell you that if you believe, you will see the glory of God?” It is good, then, that nothing come between Jesus' command and the work of those commanded concerning what Jesus ordered. ### Scripture references - John 11:39–41: quotation, high confidence ### Translation notes - The quotations are John 11:39–41. ### Citation (SBL) Origen, Comm. Jo. 28.17 (Preuschen 4:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-17). ## Commentary on John 28.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-18 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Immediate obedience makes one an imitator of Christ. ### Greek text καὶ οἶμαί γε ἁρμόσειν τῷ τοιούτῳ τὸ εἰπεῖν ὅτι μιμητὴς γέγονεν Χριστοῦ. ### English translation (Claude) And I think it fitting to say of such a one that he has become an imitator of Christ. ### Scripture references - 1 Cor 11:1: allusion, medium confidence ### Translation notes - The allusion is 1 Cor 11:1. ### Citation (SBL) Origen, Comm. Jo. 28.18 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-18). ## Commentary on John 28.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-19 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As creation obeyed God at once, so the faithful obey Christ at once; any delay is disobedience. ### Greek text ὡς γὰρ τούτῳ εἶπεν ὁ θεὸς καὶ »ἐγενήθησαν, ἐνε- »τείλατο καὶ ἐκτίσθησαν«, οὕτως τῷ πιστῷ εἶπεν μὲν Χριστός, πεποίηκεν δὲ οὗτος· καὶ ἐνετείλατο ὁ υἱὸς τοῦ θεοῦ, οὗτος δὲ τὴν ἐντολὴν πεπλήρωκεν, μηδὲν ὑπερθέμενος μηδὲ ζημιώσας ἑαυτὸν παρακοῇ τοῦ μεταξὺ τῆς προστάξεως καὶ τοῦ ἔργου χρόνου· νομιστέον γὰρ τῷ ὕστερον ποιοῦντι τὸ προστεταγμένον παρακοῆς χρόνον εἶναι περὶ τὴς ἐντολῆς τῆς ἀναβολῆς. ### English translation (Claude) For as God spoke to him and “they came to be; he commanded and they were created,” so Christ spoke to the faithful one, and he did it; the Son of God commanded, and he fulfilled the commandment, not delaying nor harming himself by disobedience in the time between the command and the deed; for we must think that for the one who does what is commanded later there is a time of disobedience to the commandment, that of the delay. ### Scripture references - Ps 148:5: quotation, high confidence ### Translation notes - The quotation is Ps 148:5 (compare Ps 33:9). ### Citation (SBL) Origen, Comm. Jo. 28.19 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-19). ## Commentary on John 28.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-20 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The son who went to the vineyard only later was disobedient until he repented. ### Greek text διὰ τοῦτο δὲ καὶ ὁ ἐν τῇ παραβολῇ τοῦ εὐαγγελίου προσταχθεὶς ὑπὸ τοῦ πατρὸς πορευθῆναι εἰς τὸν ἀγρὸν καὶ ἐργάσασθαι, μὴ παραχρῆμα ποιήσας ἀλλʼ ὅτε ὕστερον μεταμεληθεὶς ἀπῆλθεν, οὐκ ἐποίησεν τὸ θέλημα τοῦ πατρὸς ἐν τῷ πρὸ τῆς μεταμελείας χρόνῳ. ### English translation (Claude) For this reason also the one in the Gospel parable, commanded by his father to go into the field and work, who did not do it at once but went later when he had changed his mind, did not do his father's will in the time before his change of mind. ### Scripture references - Matt 21:28–29: allusion, high confidence ### Translation notes - The allusion is Matt 21:28–29. ### Citation (SBL) Origen, Comm. Jo. 28.20 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-20). ## Commentary on John 28.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-21 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture warns against delaying conversion or good deeds. ### Greek text διόπερ μνημονευτέον τοῦ »Μὴ ἀνάμενε ἐπι- »στρέψαι πρὸς κύριον, μηδὲ ὑπερβάλλου ἡμέραν ἐξ ἡμέρας« καὶ τοῦ »Μὴ εἴπῃς· Ἐπανελθὼν ἐπάνηκε καὶ αὔριον δώσω, δυνατοῦ σου »ὄντος εὖ ποιεῖν«. ### English translation (Claude) Therefore we must remember “Do not wait to turn to the Lord, and do not put it off from day to day,” and “Do not say, ‘Go and come back, and tomorrow I will give,’ when you are able to do good.” ### Scripture references - Prov 3:28: quotation, high confidence ### Extrabiblical texts - Sir 5:7 (Sirach): quotation, high confidence ### Translation notes - The quotations are Sir 5:7 and Prov 3:28. ### Citation (SBL) Origen, Comm. Jo. 28.21 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-21). ## Commentary on John 28.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-22 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The delay in the text is itself a rebuke to Martha. ### Greek text χρὴ τοίνυν κατηγορίαν νομίζειν εἶναι τῆς Μάρθας βραδύτερον γεγραμμένον τὸ »Ἦραν οὖν τὸν λίθον«, δέον ἑξῆς αὐτὸ εἰρῆσθαι τῷ »Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον«. Ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν τὰ γεγραμμένα. ### English translation (Claude) We must think, then, that “So they took away the stone,” written later, is an accusation against Martha, since it ought to have been said right after “Jesus says, ‘Take away the stone.’” “And Jesus lifted up his eyes” and said what is written. ### Scripture references - John 11:39: quotation, high confidence - John 11:41: quotation, high confidence ### Translation notes - The quotations are John 11:39 and 11:41; the last is the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.22 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-22). ## Commentary on John 28.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-23 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares Jesus lifting his eyes to his disciples (Luke) and to heaven (John). ### Greek text Περὶ τῶν ὀφθαλμῶν Ἰησοῦ καὶ τῆς σχέσεως αὐτῶν πρός τινας ἐπιμελῶς τηρητέον καὶ ἐξεταστέον· οἷον ἐν μὲν τῷ κατὰ Λουκᾶν, ὅτε ἔμελλεν λέγειν τοὺς μακαρισμοὺς καὶ τὴν ἑξῆς αὐτοῖς διδασκαλίαν· »Ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ »ἔλεγεν«· νυνὶ δὲ »Ἦρεν τοὺς ὀφθαλμοὺς αὐτοῦ ἄνω καὶ εἶπεν«. ### English translation (Claude) Concerning the eyes of Jesus and their disposition toward certain persons, we must observe and examine carefully; for example, in the Gospel according to Luke, when he was about to speak the beatitudes and the teaching that follows them, “lifting up his eyes toward his disciples he said”; but here, “He lifted up his eyes above and said.” ### Scripture references - Luke 6:20: quotation, high confidence - John 11:41: quotation, high confidence ### Translation notes - The quotations are Luke 6:20 and John 11:41. ### Citation (SBL) Origen, Comm. Jo. 28.23 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-23). ## Commentary on John 28.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-24 - Source: Preuschen 4:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus lifts his eyes to his disciples, who are not “below,” and lifts his mind to the Father in prayer. ### Greek text διδασκόμεθα γὰρ ἀπὸ μὲν τοῦ προτέρου ὅτι μὴ κάτω εἰσὶν οἱ τοῦ Ἰησοῦ μαθηταί· διόπερ ἐπαίρονται οἰ ὀφθαλμοὶ τοῦ διδασκάλου εἰς αὐτούς, οἷς ἄξιον ἦν ἐπᾶραι αὐτὸν τοὺς ἑαυτοῦ ὀφθαλμούς· διὰ δὲ τοῦ νῦν ἐξεταζομένου ὅτι μετέθηκεν ἑαυτοῦ τὸ διανοητικὸν ἀπὸ τῆς πρὸς τοὺς κάτω ὁμιλίας καὶ ἀνήγαγεν καὶ ὕψωσεν προσάγων αὐτὸ τῇ πρὸς τὸν ὑπεράνω πάντων πατέρα εὐχῇ. ### English translation (Claude) For we are taught by the former that the disciples of Jesus are not below; therefore the teacher's eyes are lifted toward them, toward whom it was fitting for him to lift his eyes; but by the present passage, that he transferred his mind from converse with those below and led it up and raised it, bringing it to prayer to the Father who is above all. ### Scripture references - John 11:41: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.24 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-24). ## Commentary on John 28.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-25 - Source: Preuschen 4:392–393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Imitating Christ, we should pray with the soul's eyes raised above earthly concerns. ### Greek text ἀλλὰ καὶ εἴπερ μιμητὴς Χριστοῦ ἐστι Παῦλος καὶ οἱ παραπλήσιοι αὐτῷ, ἀνάγκη τὸν κατὰ ζῆλον καὶ μίμησιν τῆς Χριστοῦ εὐχῆς εὐξόμενον, ἄραντα τοὺς ὀφθαλμοὺς τῆς ψυχῆς ἄνω καὶ ἀναβιβάσαντα αὐτοὺς ἀπὸ τῶν τῇδε πραγμάτων καὶ μνήμης καὶ ἐννοιῶν καὶ λογισμῶν, οὕτως εἰπεῖν τῷ θεῷ τοὺς λόγους τῆς εὐχῆς τοὺς μεγάλων καὶ ἐπουρανίων μεγάλους καὶ ἐπουρανίους. ### English translation (Claude) But also, if Paul and those like him are imitators of Christ, it is necessary that one who prays in zeal for and imitation of Christ's prayer, having lifted the eyes of the soul above and raised them from the affairs here and from their memory, thoughts, and reasonings, should thus speak to God the words of prayer, great and heavenly, befitting great and heavenly things. ### Scripture references - 1 Cor 11:1: allusion, high confidence ### Translation notes - The allusion is 1 Cor 11:1. ### Citation (SBL) Origen, Comm. Jo. 28.25 (Preuschen 4:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-25). ## Commentary on John 28.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-26 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tax collector's downcast eyes suit the penitent, not everyone, just as godly grief must be in proportion. ### Greek text εἰ δέ τις πρὸς ταῦτα ἀνθυποίσει τὸν μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θελήσαντα τελώνην καὶ τύψαντα ἑαυτοῦ τὸ στῆθος καὶ εἰπόντα· »Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ«, λεκτέον πρὸς ἀυτὸν ὅτι ὥσπερ οὐ πᾶσιν οὐδὲ ἀεὶ παραληπτέον τὴν κατὰ θεὸν λύπην μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργαζομένην, ἀλλʼ ἢ μόνῳ καὶ παντὶ τῷ ἄξια τοιαύτης λύπης ποιήσαντι καὶ μεταγινώσκοντι ἐπʼ αὐτοῖς, καὶ παραληπτέον γε αὐτὴν σὺν μέτρῳ καὶ μὴ περισσήν, ἵνα μὴ περισσοτέρᾳ λύπῃ καταποθῇ ὑπὸ τοῦ Σατανᾶ, οὕτως μήποτε οὐ παντὶ καθήκει μηδὲ τοὺς ὀφθαλμοὺς ἐπὰραι θέλειν, ὡς οὐδὲ ἑστάναι μακρόθεν. ### English translation (Claude) And if anyone objects to this with the tax collector, who would not even lift up his eyes but beat his breast and said, “God, be merciful to me, a sinner,” we must say to him that, just as godly grief, which works repentance to salvation not to be regretted, is not to be taken up by all nor always, but by those alone, and by all those, who have done things worthy of such grief and repent of them, and must be taken up with measure and not in excess, lest one be swallowed up by excessive grief by Satan, so perhaps it is not fitting for everyone not to wish to lift up his eyes, just as it is not fitting for everyone to stand far off. ### Scripture references - Luke 18:13: quotation, high confidence - 2 Cor 7:10: allusion, high confidence - 2 Cor 2:7: allusion, high confidence ### Translation notes - The quotation is Luke 18:13; the allusions are 2 Cor 7:10 and 2 Cor 2:7, 11. ### Citation (SBL) Origen, Comm. Jo. 28.26 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-26). ## Commentary on John 28.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-27 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each should examine himself before communion and before lifting his eyes in prayer. ### Greek text ἕκαστος δὲ ἑαυτὸν περὶ τῶν τοιούτων κρινέτω, καὶ »δοκι- »μαζέτω ἄνθρωπος ἑαυτόν, καὶ οὕτως« οὐ μόνον »ἐκ τοῦ ἄρτου »ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω«, ἀλλὰ καὶ τοὺς ὀφθαλμοὺς ἐπαράτω καὶ αἰρέτω αὐτοὺς ἄνω κατὰ τὴν εὐχὴν, ὑποτάσσων ἑαυτὸν τῷ θεῷ καὶ ταπεινῶν ἑαυτὸν ἐκείνῳ λεγέτω. ### English translation (Claude) Let each judge himself about such things, and “let a man examine himself, and so” not only “eat of the bread and drink of the cup,” but also lift up his eyes and raise them above in prayer, subjecting himself to God and humbling himself before him, let him speak. ### Scripture references - 1 Cor 11:28: quotation, high confidence ### Translation notes - The quotation is 1 Cor 11:28. ### Citation (SBL) Origen, Comm. Jo. 28.27 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-27). ## Commentary on John 28.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-28 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone who should not lift his eyes should also stand far from the temple. ### Greek text καὶ εἰ νομίζομεν τῶ ὁπωσποτοῦν βιοῦντι καθήκειν ὁμοίως τῷ τελώνῃ μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θέλειν, ὥρα λέγειν ὁμοίως τῷ μὴ ἐπᾶραι θέλειν τοὺς ὀφθαλμοὺς καὶ ἀπὸ μακρόθεν τοῦ ἱεροῦ ἑστάναι δεῖν. ### English translation (Claude) And if we think that it is fitting for one who lives in any way whatever, like the tax collector, not even to wish to lift up his eyes, it is time to say that, like one unwilling to lift up his eyes, he must also stand far off from the temple. ### Scripture references - Luke 18:13: allusion, high confidence ### Translation notes - The allusion is Luke 18:13. ### Citation (SBL) Origen, Comm. Jo. 28.28 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-28). ## Commentary on John 28.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-29 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple is the church, the house of God. ### Greek text ἱερὸν δὲ ποῖον ἄν εἴη ἤ ἡ ἐκκλησία τοῦ ζῶντος θεοῦ; ἥτις καὶ οἶκος θεοῦ παρὰ τῷ Παύλῳ ὀνομάζεται λέγοντι· »Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς »δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, »στύλος καὶ ἑδραίωμα τῆς ἀλγθείας«. ### English translation (Claude) And what temple would it be but the church of the living God? which Paul also calls the house of God, saying, “If I am delayed, that you may know how one ought to behave in the house of God, which is the church of the living God, the pillar and foundation of the truth.” ### Scripture references - 1 Tim 3:15: quotation, high confidence ### Translation notes - The quotation is 1 Tim 3:15. ### Citation (SBL) Origen, Comm. Jo. 28.29 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-29). ## Commentary on John 28.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-30 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As not all should abstain from communion, not all should keep their eyes lowered. ### Greek text ὥσπερ <οὖν> οὐ παντὶ καθήκει μὴ χρῆσθαι τῷ ἄρτῳ καὶ μὴ πίνειν ἐκ τοῦ ποτηρίου καὶ [μὴ] πόρρω εἶναι τοῦ οἴκου τοῦ θεοῦ καὶ τῆς ἐκκλησίας· οὕτως οὐ παντὶ καθήκει τὸ μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς. ### English translation (Claude) Just as, then, it is not fitting for everyone to abstain from the bread and not drink from the cup and be far from the house of God and the church, so it is not fitting for everyone to be unwilling to lift up his eyes. ### Scripture references - 1 Cor 11:28: allusion, medium confidence ### Translation notes - The editor deletes a “not” (μή) before “be far from the house of God.” ### Citation (SBL) Origen, Comm. Jo. 28.30 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-30). ## Commentary on John 28.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-31 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One sins by lifting or not lifting the eyes out of season. ### Greek text ἁμαρτάνει δὲ εἴ τις καθήκοντος αὐτῷ ἐπαίρειν τοὺς ὀφθαλμοὺς μὴ ἐπαίρει, καὶ εἴ τις καθήκοντος μὴ ἐπαίρειν ἐπαίρει. ### English translation (Claude) And one sins if, when it is fitting for him to lift up his eyes, he does not lift them, and if, when it is fitting not to lift them, he lifts them. ### Citation (SBL) Origen, Comm. Jo. 28.31 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-31). ## Commentary on John 28.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-32 - Source: Preuschen 4:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tax collector rightly lowered his eyes; the disciple is told to lift them. ### Greek text ὁ μὲν οὖν κατὰ τὸ εὐαγγέλιον τελώνης οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπὰραι, καθηκόντως ποιῶν· ἐπάραι δʼ ἄν αὐτοὺς εὐλόγως ὁ παρὼν τῷ Ἰησοῦ μαθητής. πρὸς ὅν καὶ ἐντολὴ δίδοται ἡ λέγουσα· »Ἐπάρατε τοὺς ὀφθαλμοὺς »ὑμῶν καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν »ἤδη«. ### English translation (Claude) The tax collector in the Gospel, then, would not even lift up his eyes, acting fittingly; but the disciple present with Jesus might reasonably lift them, to whom also the commandment is given that says, “Lift up your eyes and look at the fields, that they are white for harvest already.” ### Scripture references - Luke 18:13: allusion, high confidence - John 4:35: quotation, high confidence ### Translation notes - The allusion is Luke 18:13; the quotation is John 4:35. ### Citation (SBL) Origen, Comm. Jo. 28.32 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-32). ## Commentary on John 28.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-33 - Source: Preuschen 4:393–394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets too lift their eyes to God. ### Greek text καὶ ὁ προφήτης δέ φησιν· »Ἐπάρατε εἰς ὕψος τοὺς ὀφθαλ- »μοὺς ὑμῶν«· ἀλλὰ καὶ ἐν ἑκατοστῷ εἰκοστῷ δευτέρῳ ψαλμῷ, ὄντι ᾠδῇ τῶν ἀναβαθμῶν τετάρτῃ, ὡς καθηκόντως ἐπάρας τοὺς ὀφθαλμοὺς πρὸς θεόν φησιν ὁ προφήτης· »Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς »μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ. ἰδοὺ ὡς ὀφθαλμοὶ δούλων »εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας »τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν »ἡμῶν ἕως οὗ οἰκτειρήσῃ ἡμᾶς«. ### English translation (Claude) And the prophet too says, “Lift up your eyes on high”; and in the one hundred and twenty-second Psalm, the fourth Song of Ascents, the prophet, as one who fittingly lifts his eyes to God, says: “To you I have lifted up my eyes, you who dwell in heaven. Behold, as the eyes of servants are on the hands of their masters, as the eyes of a maidservant on the hands of her mistress, so our eyes are on the Lord our God, until he has mercy on us.” ### Scripture references - Isa 40:26: quotation, high confidence - Ps 123:1–2 (122:1-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Isa 40:26 and Ps 123:1–2 (122:1–2 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.33 (Preuschen 4:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-33). ## Commentary on John 28.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-34 - Source: Preuschen 4:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Susanna, the wicked elders turned their eyes from heaven, while the trusting Susanna looked up to it. ### Greek text Εἰ δὲ καὶ σαφέστερον χρῆ παραστῆσαι τίνι μὲν ἤδη καθήκει μιμεῖσθαι τὸν Ἰησοῦν, ἄραντι τοὺς ὀφθαλμοὺς ἄνω, ἐν τῶ καὶ αὐτὸν ἐπαίρειν ἑαυτοῦ τοὺς ὀφθαλμούς, καὶ τίνι τοῦτο μὲν οὐ καθήκει, ὁμοίως δὲ τῷ τελώνῃ οὐ μόνον μακρόθεν ἑστάναι τοῦ ἱεροῦ ἀλλὰ καὶ μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς, παραθησόμεθα ἐκ τοῦ Δανιὴλ τὰ περὶ τῶν ἐρασθέντων τῆς Σουσάννας ἀνόμων πρεσβυτέρων οὕτως ἔχοντα· »Καὶ διέστρεψαν τὸν ἑαυτῶν νοῦν καὶ ἐξέκλι- »ναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μῆ βλέπειν εἰς τὸν οὐρανὸν μηδὲ »μνημονεύειν κριμάτων δικαίων«, καῖ τὰ περὶ τῆς Σουσάννας τοῦτον εἰρημένα τὸν τρόπον· »Ἡ δὲ κλαίουσα ἀνέβλεψεν εἰς τὸν οὐρανόν, »ὅτι ἦν ἡ καρδία αὐτῆς πεποιθυῖα ἐπὶ κυρίῳ«. παρατήρει γὰρ ἐν τούτοις ὅτι οἱ μὲν διαστρέψαντες τὸν ἑαυτῶν νοῦν ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανόν, ἡ δὲ πεποιθυῖα ἐπὶ τῷ κυρίῳ ἀκολούθως τῷ πεποιθέναι ἐπὶ τῷ κυρίῳ ἀνέβλεψεν εἰς τὸν οὐρανόν. ### English translation (Claude) And if we must show more clearly for whom it is now fitting to imitate Jesus, who lifted his eyes above, by lifting his own eyes too, and for whom this is not fitting, but, like the tax collector, not only to stand far from the temple but also to be unwilling to lift up his eyes, we shall set out from Daniel what concerns the lawless elders who desired Susanna, which runs thus: “And they perverted their mind and turned away their eyes so as not to look to heaven nor remember just judgments”; and what is said of Susanna in this way: “And she, weeping, looked up to heaven, for her heart trusted in the Lord.” For observe in these that those who perverted their mind turned away their eyes so as not to look to heaven, while she who trusted in the Lord, in keeping with trusting in the Lord, looked up to heaven. ### Scripture references - John 11:41: allusion, high confidence - Luke 18:13: allusion, high confidence ### Extrabiblical texts - Sus 9 (Susanna): quotation, high confidence - Sus 35 (Susanna): quotation, high confidence ### Translation notes - The quotations are Sus 9 and Sus 35 (in the Greek Daniel). ### Citation (SBL) Origen, Comm. Jo. 28.34 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-34). ## Commentary on John 28.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-35 - Source: Preuschen 4:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Susanna could look up with boldness; the elders, had they repented, should have prayed like the tax collector. ### Greek text ἔπρεπεν τοίνυν τῇ μὲν ἐπὶ τῇ περὶ τῆς σωφροσύνης παρρησίᾳ μελλούσῃ· τοῖς δὲ πρεσβυτέροις (εἰ καθʼ ὑπόθεσιν μετὰ τὸ διαστρέψαι τὸν ἑαυτῶν νοῦν καὶ ἐκκλῖναι τοὺς ὀφθαλμοὺς ἑαυτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανὸν μηδὲ μνημονεύειν κριμάτων δικαίων, μετενόουν, πεῖραν μὲν προσαγαγόντες τῇ γυναικὶ μὴ τυχόντες δὲ τοῦ ἐπιθυμουμένου, καὶ μετὰ τοῦτο εὔχοντο), καὶ μὴ θέλειν τοὺς ὀφθαλμοὺς ἐπᾶραι ἤ καὶ πόρρωθεν ὁμοίως τῷ τελώνῃ ἑστηκέναι καὶ τύπτειν ἑαυτῶν τὰ στήθη καὶ λέγειν· »Ὁ θεός, ἱλάσθητί μοι τῷ »ἁμαρτωλῷ«. ### English translation (Claude) It was fitting, then, for her who was about to have boldness about her chastity …; but for the elders (if, for the sake of argument, after perverting their mind and turning away their eyes so as not to look to heaven nor remember just judgments, they had repented, having made an attempt on the woman but not obtained what they desired, and after this had prayed), it would be fitting both to be unwilling to lift up their eyes and, like the tax collector, to stand far off and beat their breasts and say, “God, be merciful to me, a sinner.” ### Scripture references - Luke 18:13: quotation, high confidence ### Extrabiblical texts - Sus 9 (Susanna): allusion, high confidence ### Translation notes - The quotation is Luke 18:13. Words are lost after “chastity” in the digital text. ### Citation (SBL) Origen, Comm. Jo. 28.35 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-35). ## Commentary on John 28.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-36 - Source: Preuschen 4:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who rightly lifts his eyes may also lift holy hands in prayer without anger. ### Greek text τοῦ δὲ αἴροντος τοὺς ὀφθαλμοὺς ἄνω καὶ ἐπαίροντος αὐτοὺς καθηκόντως εἰς οὐρανὸν ἄν εἴη † καθῆκον καὶ τὸ ἐπαίρειν ὁσίους χεῖρας, μάλιστα ὅτε χωρὶς ὀργῆς καὶ διαλογισμοῦ ἀναπέμπει τὴν εὐχήν. ### English translation (Claude) And for one who raises his eyes above and fittingly lifts them to heaven, it would be … fitting also to lift up holy hands, especially when he sends up his prayer without anger and disputing. ### Scripture references - 1 Tim 2:8: allusion, high confidence ### Translation notes - The allusion is 1 Tim 2:8. A dagger marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 28.36 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-36). ## Commentary on John 28.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-37 - Source: Preuschen 4:394–395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Raised eyes (contemplation) and raised hands (good deeds) defeat invisible enemies, as Moses' hands defeated Amalek. ### Greek text οὕτω γὰρ καὶ τῶν ὀφθαλμῶν αἰρομένων ἄνω διὰ τῆς ἐννοίας καὶ τῆς θεωρίας, καὶ τῶν χειρῶν ἐπαιρομένων ἐν πράξεσιν ἐπαιρούσαις καὶ ὑψούσαις τὴν ψυχήν, ὡς ἐπῆρεν Μωσῆς τὰς χεῖρας, ὥστʼ ἂν εἰπεῖν· »Ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή«· Ἀμαληκῖται μὲν καὶ πάντες οἰ ἀόρατοι ἐχθροὶ ἡττηθήσονται, οἱ ἐν ἡμῖν δὲ Ἰσραηλῖται λογισμοὶ νικήσουσιν. ### English translation (Claude) For thus, when the eyes are raised above through understanding and contemplation, and the hands are lifted in deeds that lift and raise the soul, as Moses lifted his hands, so that one may say, “The lifting up of my hands is an evening sacrifice,” the Amalekites and all the invisible enemies will be defeated, and the Israelite thoughts within us will prevail. ### Scripture references - Exod 17:11: allusion, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence ### Translation notes - The allusion is Exod 17:11; the quotation is Ps 141:2 (140:2 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.37 (Preuschen 4:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-37). ## Commentary on John 28.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-38 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of the comment on Jesus lifting his eyes. ### Greek text τοσαῦτα καὶ εἰς τὸ »Ὁ Ἰησοῦς »ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν« κατὰ τοῦτο φανέντα ἡμῖν ἀκόλουθα. Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου· ἐγὼ ἤδειν ὄτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἴνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. ### English translation (Claude) So much, in keeping with what appeared to us, on “Jesus lifted up his eyes and said.” “Father, I thank you that you have heard me. I knew that you always hear me; but I said this because of the crowd standing around, that they may believe that you sent me.” ### Scripture references - John 11:41–42: quotation, high confidence ### Translation notes - The quotations are John 11:41 and 11:41–42 (the lemma of the next section). ### Citation (SBL) Origen, Comm. Jo. 28.38 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-38). ## Commentary on John 28.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-39 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God answers the righteous while they are still speaking; the Savior was heard even before he spoke. ### Greek text Εἴπερ τοῖς ἀξίοις τῶν ἐν σαρκὶ ζώντων καὶ μὴ κατὰ σάρκα στρατευομένων εὐχομένοις τοιαύτη τις λέγεται ὑπὸ θεοῦ περὶ τῆς εὐχῆς αὐτῶν ἐπαγγελία· »Καὶ ἔτι λαλοῦντός σου ἐρῶ· Ἰδοὺ πάρ- »ειμι«· τί χρὴ νομίζειν ἐπὶ τοῦ σωτηρος καὶ κυρίου ἤ >Πρὶν λαλῆσά σε ἐρῶ· Ἰδοὺ πάρειμι<; ἅμα γὰρ »ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ »εἶπεν«. τί δὲ εἶπεν; ### English translation (Claude) If to the worthy among those who live in the flesh, and do not wage war according to the flesh, when they pray, such a promise is made by God about their prayer: “And while you are still speaking I will say, ‘Behold, I am here,’” what must we think in the case of the Savior and Lord but “Before you speak I will say, ‘Behold, I am here’”? For at once “he lifted up his eyes above and said.” And what did he say? ### Scripture references - 2 Cor 10:3: allusion, high confidence - Isa 58:9: quotation, high confidence - Isa 65:24: allusion, medium confidence - John 11:41: quotation, high confidence ### Translation notes - The allusion is 2 Cor 10:3; the quotation is Isa 58:9 (compare Isa 65:24); the last quotation is John 11:41. ### Citation (SBL) Origen, Comm. Jo. 28.39 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-39). ## Commentary on John 28.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-40 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is granted to the Savior exceeds the promise to the righteous. ### Greek text εἰ οἷόν τέ ἐστιν ὡς ἐν τοιούτοις στοχάσασθαι ἀκολούθως τῷ »Πρὶν λαλήσαί σε ἐρῶ· Ἰδοὺ πάρειμι«, ἂν εἴη πλεῖον [ᾗ] τὸ πρὸς τὸν σωτηρα λεγόμενον παρὰ τὸ ἐν τῇ πρὸς τοὺς δικαίους ἐπαγγελίᾳ γεγραμμένον· »Ἔτι λαλοῦντός σου ἐρεῖ· Ἰδοὺ πάρειμι«. ### English translation (Claude) If it is possible in such matters to conjecture in keeping with “Before you speak I will say, ‘Behold, I am here,’” what is said to the Savior would be more than what is written in the promise to the righteous, “While you are still speaking he will say, ‘Behold, I am here.’” ### Scripture references - Isa 58:9: quotation, high confidence ### Translation notes - The quotation is Isa 58:9. ### Citation (SBL) Origen, Comm. Jo. 28.40 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-40). ## Commentary on John 28.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-41 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heard before he prayed, Jesus gave thanks instead of praying. ### Greek text τί οὖν εἶπεν; προέθετο μὲν εἰπεῖν εὐχήν· προλαβόντος δὲ τὴν εὐχὴν αὐτοῦ τοῦ εἰπόντος ἂν αὐτῷ· »Πρὶν λαλῆσαί σε ἐρῶ· Ἰδοὺ πάρειμι« ἀντὶ τῆς κατὰ πρόθεσιν ἄν λεχθείσης εὐχῆς λέγει τὴν ἐπὶ τῷ προλαβόντι τὴν εὐχὴν εὐχαριστίαν· καὶ ὡς ἐπακουσθεὶς ἐφʼ οἶς ἐνενόησεν μέν, οὐ προήνεγκεν δὲ ἐν τῷ εὔχεσθαι, φησί· »Πάτερ, »εὐχαριστῶ σοι ὅτι ἤκουσάς μου«. ### English translation (Claude) What, then, did he say? He had intended to say a prayer; but since the one who would say to him, “Before you speak I will say, ‘Behold, I am here,’” had anticipated his prayer, instead of the prayer he intended to say he speaks thanksgiving to the one who anticipated the prayer; and as one heard in what he had thought but had not uttered in praying, he says, “Father, I thank you that you have heard me.” ### Scripture references - Isa 58:9: quotation, high confidence - John 11:41: quotation, high confidence ### Translation notes - The quotations are Isa 58:9 and John 11:41. ### Citation (SBL) Origen, Comm. Jo. 28.41 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-41). ## Commentary on John 28.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-42 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His thanksgiving both thanked the Father and led the crowd to believe he was sent by God. ### Greek text ἔμελλεν οὖν εὔχεσθαι περὶ τῆς Λαζάρου ἀναστάσεως, καὶ προλαβὼν αὐτοῦ τὴν εὐχὴν ὁ μόνος ἀγαθὸς θεὸς καὶ πατὴρ ἤκουσεν τῶν μελλόντων λέγεσθαι ἐν τῇ εὐχῇ, ἐφʼ οἷς ἐν ἐπηκόῳ τοῦ περιεστηκότος αὐτὸν ὄχλου ἀναπέμπει ἀντὶ εὐχῆς εὐχαριστίαν ὁ σωτήρ, δύο ἅμα ποιῶν, καὶ εὐχαριστῶν ἐφʼ οἷς ἔτυχεν περὶ τοῦ Λαζάρου, καὶ πιστοποιῶν τὸν περιεστηκότα αὐτὸν ὄχλον· ἐβούλετο γὰρ αὐτοὺς παραδέξασθαι ὡς ἄρα ἀπὸ θεοῦ ἀπεσταλμένος τῷ βίῳ ἐπιδεδήμηκεν. ### English translation (Claude) He was, then, about to pray for the raising of Lazarus, and God, the only good God and Father, anticipating his prayer, heard what was to be said in the prayer; for which the Savior, in the hearing of the crowd standing around him, sends up thanksgiving instead of prayer, doing two things at once: both giving thanks for what he obtained concerning Lazarus, and bringing the crowd standing around him to faith; for he wished them to accept that he had come into life sent from God. ### Scripture references - John 11:42: allusion, high confidence ### Translation notes - The allusion is John 11:42. ### Citation (SBL) Origen, Comm. Jo. 28.42 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-42). ## Commentary on John 28.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-43 - Source: Preuschen 4:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He knew he was heard because he saw Lazarus' soul return to his body. ### Greek text ἔγνω δὲ ἐπακουσθείς, ἐπείπερ πνεύματι εἶδεν ὄτι ἀπεκατέστη ἡ τοῦ Λαζάρου ψυχὴ ἐπὶ τὸ σῶμα αὐτοῦ, ἀναπεμφθεῖσα ἀπὸ τοῦ χωρίου τῶν ψυχῶν. ### English translation (Claude) And he knew he had been heard, since he saw in spirit that the soul of Lazarus had been restored to his body, sent back from the region of souls. ### Citation (SBL) Origen, Comm. Jo. 28.43 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-43). ## Commentary on John 28.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-44 - Source: Preuschen 4:395–396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lazarus' soul was not waiting beside his corpse; it was sent back from elsewhere. ### Greek text οὐ γὰρ νομιστέον ὅτι ἡ ψυχὴ τοῦ Λαζάρου παρὴν τῷ σώματι μετὰ τὴν ἔξοδον, καὶ ὡς παροῦσα ταχέως ἤκουσεν κράξαντος Ἰησοῦ καὶ εἰπόντος· »Λάζαρε, »δεῦρο ἔξω«. ἤ εἴπερ τις τοῦτο περὶ τῆς Λαζάρου ψυχῆς ὑπολαμβάνει καὶ προσίεται τὸ περὶ τῆς ἀπαλλαγείσης ψυχῆς σώματος ἄτοπον, ὡς παρακαθεζομένης τῷ νεκρῷ, λεγέτω πῶς ἠκούσθη ὁ Ἰησοῦς ἀπὸ τοῦ πατρός, μένοντος ἔτι νεκροῦ τοῦ Λαζάρου σώματος, καὶ τῆς ψυχῆς κεχωρισμένης μέν, ὡς οἰηθείη ἄν τις τῶν τοῦτο λεγόντων, παρακαθεζομένης δὲ τῷ σώματι. ### English translation (Claude) For we must not think that the soul of Lazarus was present with the body after his departure, and, being present, quickly heard Jesus crying out and saying, “Lazarus, come out.” Or if anyone supposes this about the soul of Lazarus and accepts the absurdity that a soul released from the body sits beside the corpse, let him say how Jesus was heard by the Father, when the body of Lazarus still remained dead, and the soul was separated, as someone who says this might think, but sitting beside the body. ### Scripture references - John 11:43: quotation, high confidence ### Translation notes - The quotation is John 11:43. ### Citation (SBL) Origen, Comm. Jo. 28.44 (Preuschen 4:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-44). ## Commentary on John 28.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-45 - Source: Preuschen 4:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same happened when Jesus raised Jairus' daughter. ### Greek text ἵνα γὰρ τοῦτο συγχωρηθῇ, οὐκ ἄν ἠκοῦσθαι εἴποιμεν τὸν Ἰησοῦν μέλλοντα ἀκούεσθαι ἡ ψυχὴ ἐνοικίζετο τῷ σώματι· τὸ παραπλήσιον δʼ οἷμαι γεγονέναι καὶ ὅτε τὴν τοῦ ἀρχισυναγώγου ἀνέστησεν θυγατέρα, περὶ τούτου εὐξάμενος· ᾔτησεν γὰρ ἐπανελθεῖν τὴν ψυχὴν καὶ ἐνοικισθῆναι πάλιν τῷ σώματι. ### English translation (Claude) For even granting this, we would not say that Jesus was heard, if he was to be heard only when the soul was settled into the body. I think something similar happened also when he raised the daughter of the synagogue ruler, having prayed about it; for he asked that the soul return and be settled again in the body. ### Scripture references - Mark 5:41–42: allusion, high confidence ### Translation notes - The allusion is Mark 5:41–42. The first sentence is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 28.45 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-45). ## Commentary on John 28.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-46 - Source: Preuschen 4:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widow's son at Nain may be a similar case. ### Greek text εἰ δὲ καὶ περὶ τοῦ ἐκκομιζομένου υἱοῦ τῆς χήρας τὸ ὅμοιόν ἐστιν ἤ μή, καὶ αὐτὸς ζητήσεις, ἵνʼ εὕρῃς τὸ ἀκόλουθον τοῖς κατὰ τοὺς τόπους ὅλους· ἡμῖν γὰρ οὐ καθήκει τηλικαύτας ποιεῖσθαι παρεκβάσεις. ### English translation (Claude) Whether the like is true also of the widow's son who was being carried out, or not, you yourself will inquire, so as to find what follows from the passages as a whole; for it is not fitting for us to make such long digressions. ### Scripture references - Luke 7:12–15: allusion, high confidence ### Translation notes - The allusion is Luke 7:12–15. ### Citation (SBL) Origen, Comm. Jo. 28.46 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-46). ## Commentary on John 28.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-47 - Source: Preuschen 4:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jesus saw Lazarus' soul returning through the opened tomb. ### Greek text τάχα δὲ καὶ εἶδεν ὁ τηλικοῦτος Ἰησοῦς καὶ τὴν ψυχὴν αὐτὴν τοῦ Λαζάρου, ἤτοι ἀγομένην ὑπὸ τῶν τεταγμένων ἐπὶ τούτοις ἤ ὑπʼ αὐτοῦ τοῦ πατρικοῦ βουλήματος ἐπακούσαντος τῷ Ἰησοῦ, καὶ ἰδὼς αὐτὴν εἰσιοῦσαν διὰ τοῦ τόπου, ὅθεν ἤρθη ὁ λίθος, εἶπεν· »Πάτερ, εὐχαριστῶ σοι ὅτι ᾔκουσάς μου«. ### English translation (Claude) And perhaps Jesus, being so great, also saw the very soul of Lazarus, being led either by those appointed over these things or by the Father's will itself, which had heard Jesus, and seeing it entering through the place from which the stone had been taken, said, “Father, I thank you that you have heard me.” ### Scripture references - John 11:41: quotation, high confidence ### Translation notes - The quotation is John 11:41. ### Citation (SBL) Origen, Comm. Jo. 28.47 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-47). ## Commentary on John 28.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-48 - Source: Preuschen 4:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He thanked the Father for this and all earlier answers, for the crowd's sake. ### Greek text ἀλλʼ ἐπεὶ πρὸ τούτου καὶ περὶ ἄλλων μυρίων ᾔτησεν καὶ ἔτυχεν, διὰ τοῦτο οὐ μόνον ἐπὶ τῷ Λαζάρῳ ἀλλὰ καὶ ἐπὶ τοῖς προτέροις εὐχαριστεῖ, φάσκων ἐπὶ μὲν τῷ Λαζάρῳ· »Πάτερ, εὐχαριστῶ σοι ὅτι »ἤκουσάς μου«· ἐπὶ δὲ τοῖς προτέροις· »Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ »μου ἀκούεις«, καὶ τοῦτο πᾶν, φησίν, εἶπον »διὰ τὸν περιεστῶτα »ὄχλον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«. ταῦτα μὲν ὡς πρὸς τὸ ῥητὸν καὶ τὴν ἀνάστασιν τοῦ Λαζάρου ἀποδεδώκαμεν. ### English translation (Claude) But since before this he had asked and obtained countless other things, he gives thanks not only for Lazarus but also for the earlier things, saying for Lazarus, “Father, I thank you that you have heard me,” and for the earlier ones, “I knew that you always hear me”; and all this, he says, I said “because of the crowd standing around, that they may believe that you sent me.” So much we have explained concerning the letter and the raising of Lazarus. ### Scripture references - John 11:41–42: quotation, high confidence ### Translation notes - The quotations are John 11:41–42. ### Citation (SBL) Origen, Comm. Jo. 28.48 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-48). ## Commentary on John 28.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-49 - Source: Preuschen 4:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, Christ prays for the friend who fell into sin and gives thanks when he stirs with life again. ### Greek text Ἡ δὲ κατὰ τὸν τόπον ἀναγωγὴ ἐκ τῶν προαποδεδομένων οὐ δυσχερής· ῇτησεν γὰρ τὸν μετὰ τὴν πρὸς αὐτὸν φιλίαν ἡμαρτηκότα καὶ νεκρὸν γενόμενον τῷ θεῷ δυνάμει θείᾳ παλινδρομῆσαι ἐπὶ τὴν ζωήν, καὶ ἔτυχεν, καὶ εἶδεν ἐν τῷ τοιούτῳ ζωτικὰ κινήματα, ἐφʼ οἷς εὐχαριστεῖ τῷ πατρί. ### English translation (Claude) The higher sense of the passage is not difficult from what has been explained before. For he asked that the one who, after friendship with him, had sinned and become dead to God might return to life by divine power, and he obtained it, and saw in such a one living movements, for which he gives thanks to the Father. ### Translation notes - ἀναγωγή is rendered “higher sense.” ### Citation (SBL) Origen, Comm. Jo. 28.49 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-49). ## Commentary on John 28.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-50 - Source: Preuschen 4:396–397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Onlookers who see a sinner restored may come to believe in the Word. ### Greek text περιέστηκεν δὲ ὄχλος τὸν τοιοῦτον νεκρὸν μηδέπω πιστευόντων ὅτι Ἰησοῦν ἀπέστειλεν ὁ θεὸς καὶ ὅτι ὁ λόγος οὗτος θεόθεν ἀνθρώποις ἐπιδεδήμηκεν. καὶ περιεστώς γε οὗτος ὁ ὄχλος ἐθαύμασεν ὅτι δυσώδης ἀπὸ τῶν πρὸς θάνατον ἁμαρτημάτων τις γεγενημένος καὶ ἀποθανὼν τῇ ἀρετῇ ἐπαλινδρόμησεν ἐπʼ αὐτήν· καὶ θαυμάσας πιστεύσαι ἄν ποτε τῷ ζωοποιήσαντι αὐτὸν λόγῳ, ὡς θεόθεν ἀνθρώποις ἐπιδημήσαντι. Καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν· Λάζαρε, δεῦρο ἔξω. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ συνεδέδετο· λέγει ὁʼ Ἰησοῦς αὐτοῖς· Λύσατε αὐτόν, καὶ ἄφετε αὐτὸν ὑπάγειν. ### English translation (Claude) And a crowd stands around such a dead one, of those not yet believing that God sent Jesus and that this Word came from God to human beings. And this crowd standing around marveled that one who had become foul-smelling from sins unto death and had died to virtue returned to it; and, marveling, they might at some time believe in the Word who made him alive, as having come from God to human beings. “And having said these things, he cried with a loud voice, ‘Lazarus, come out.’ The dead man came out, bound hand and foot with strips of cloth, and his face was wrapped with a cloth. Jesus says to them, ‘Unbind him, and let him go.’” ### Scripture references - John 11:43–44: quotation, high confidence ### Translation notes - The closing quotation is John 11:43–44, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.50 (Preuschen 4:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-50). ## Commentary on John 28.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-51 - Source: Preuschen 4:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heard before praying, Jesus foresaw the strength his command would give Lazarus. ### Greek text Ὁ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ ἔτι μέλλων εὔχεσθαι ἐπηκούσθη, καὶ ἀντὶ εὐχῆς εὐχαρίστησεν, κατανοήσας τὴν προστάξεως Ἰησοῦ γενησομένης αὐτῷ εὐτονίας πρὸς τὸ ἐξελθεῖν ἀπὸ τοῦ μνημείου. ### English translation (Claude) Jesus lifted up his eyes above and, while still about to pray, was heard, and instead of prayer gave thanks, perceiving the strength that would come to Lazarus by Jesus' command to come out of the tomb. ### Scripture references - John 11:41: allusion, high confidence ### Translation notes - The allusion is John 11:41. ### Citation (SBL) Origen, Comm. Jo. 28.51 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-51). ## Commentary on John 28.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-52 - Source: Preuschen 4:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The loud voice gave power to Lazarus, who could not yet hear clearly. ### Greek text διὸ μετὰ τὴν πρὸς τὸν πατέρα εὐχαριστίαν μεγάλῃ ἐχρήσατο φωνῇ, δύναμιν ἐντιθείσῃ τῷ Λαζάρῳ, μεγάλης χρῄζοντι ὡς οὐδέπω γενομένῳ ὀξυηκόῳ τῆς προκαλουμένης αὐτὸν ἔξω τοῦ μνημείου κραυγῆς. ### English translation (Claude) Therefore, after the thanksgiving to the Father, he used a loud voice, which put power into Lazarus, who needed a loud one, since he had not yet become keen of hearing to the cry calling him out of the tomb. ### Scripture references - John 11:43: allusion, high confidence ### Translation notes - The allusion is John 11:43. ### Citation (SBL) Origen, Comm. Jo. 28.52 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-52). ## Commentary on John 28.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-53 - Source: Preuschen 4:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus both prayed and called Lazarus out of the tomb. ### Greek text καὶ τοῦτο δὲ νομιστέον ἄξιον εἶναι τοῦ Ἰησοῦ ἔργον, τὸ μὴ μόνον εὔξασθαι ἵνα ζήσῃ ὁ νεκρός, ἀλλὰ καὶ ἐμβοῆσαι αὐτῷ καὶ καλέσαι τὸν ἔνδον τοῦ σπηλαίου καὶ τοῦ μνημείου ἐπὶ τὰ ἔξω αὐτοῦ. ### English translation (Claude) And this too we must think a work worthy of Jesus: not only to pray that the dead man might live, but also to cry out to him and call the one inside the cave and the tomb to what is outside it. ### Scripture references - John 11:43: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.53 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-53). ## Commentary on John 28.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-54 - Source: Preuschen 4:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are “Lazaruses” today, believers who fell into sin, whom Christ calls back to life, and who still need their bonds loosed. ### Greek text χρὴ δὲ εἰδέναι ὅτι εἰσίν τινες καὶ νῦν Λάζαροι, μετὰ τὴν φιλίαν Ἰησοῦ ἀσθενήσαντες καὶ ἀποθανόντες καὶ ἐν μνημείῳ καὶ νεκρῶν χώρᾳ μείναντες μετὰ νεκρὼν νεκροί, καὶ μετὰ τοῦτο τῇ εὐχῇ τοῦ Ἰησοῦ ζωοποιηθέντες καὶ ἀπὸ τοῦ μνημείου ἐπὶ τὰ ἔξω αὐτοῦ ὑπὸ Ἰησοῦ τῇ μεγάλῃ αὐτοῦ φωνῇ καλούμενοι· ᾧ ὁ πειθόμενος ἐξέρχεται, τοὺς ἀξόυς τῆς νεκρότητος δεσμοὺς ἐκ τῶν προτέρων ἁμαρτημάτων περικείμενος καὶ τὴν ὄψιν περιδεδεμένος ἔτι, καὶ μήτε βλέπων μήτε πορευθῆναι δυνάμενος μήτε τι ἐνεργῆσαι διὰ τοὺς τῆς νεκρότητος δεσμούς, ἕως Ἰησοῦς κελεύσῃ τοῖς λῦσαι αὐτὸν δυναμένοις καὶ ἀφιέναι αὐτὸν ἀπιέναι. καὶ πειράσθω γε πᾶς ὁ δυνάμενος λέγειν· »Ἤ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος »χριστοῦ;« τοιοῦτος γενέσθαι, ἵνα [μὲν] αὐτῷ Χριστὸς φωνῇ μεγάλῃ εἴπῃ κραυγάσας τῷ μετὰ τὸ ἀποθανεῖν † κιρήσαντι μέν, οὐκ ὀξέως δέ, καὶ διὰ τοῦτο δεομένῳ τὴς Ἰησοῦ κραυγῆς τὸ »Λάζαρε, δεῦρο »ἔξω«. ### English translation (Claude) We must know that there are some Lazaruses even now, who after friendship with Jesus fell sick and died and remained in the tomb and the region of the dead, dead with the dead, and after this were made alive by Jesus' prayer and are called by Jesus with his loud voice from the tomb to what is outside it; and whoever obeys comes out, still bound with the bonds of deadness from his former sins and with his face still bound, neither seeing nor able to walk nor to do anything because of the bonds of deadness, until Jesus commands those able to unbind him to release him and let him go. And let everyone who can say, “Or do you seek proof of Christ speaking in me?” try to become such that Christ may say to him with a loud voice, crying out to one who after death has … though not quickly, and therefore needs Jesus' cry, “Lazarus, come out.” ### Scripture references - 2 Cor 13:3: quotation, high confidence - John 11:43–44: allusion, high confidence ### Translation notes - The quotations are 2 Cor 13:3 and John 11:43. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 28.54 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-54). ## Commentary on John 28.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-55 - Source: Preuschen 4:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An apostate who returns to paganism is like one dead in Hades. ### Greek text καὶ νόμισον εἶναι ἐν ᾅδου μετὰ τῶν σκιῶν καὶ τῶν νεκρῶν καὶ ἐν χώρᾳ νεκρῶν ἤ μνημείοις τὸν μετὰ τὸ λαβεῖν ἐπίγνωσιν ἀληθείας καὶ φωτισθεντα, γευσάμενόν τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μέτοχον γενόμενον πνεύματος ἁγίου καὶ καλὸν γευσάμενον θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, ἀποστατήσαντα τοῦ χριστοῦ καὶ ἐπὶ τὸν ἐθνικὸν παλινδρομήσαντα βίον. ### English translation (Claude) And consider to be in Hades, with the shades and the dead, and in the region of the dead or in tombs, one who, after receiving knowledge of the truth and being enlightened, and having tasted the heavenly gift and become a partaker of the Holy Spirit, and having tasted the good word of God and the powers of the age to come, has fallen away from Christ and returned to the pagan life. ### Scripture references - Heb 6:4–6: allusion, high confidence ### Translation notes - The allusion is Heb 6:4–6. ### Citation (SBL) Origen, Comm. Jo. 28.55 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-55). ## Commentary on John 28.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-56 - Source: Preuschen 4:397–398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls such a one out of the “tomb” of pagan life. ### Greek text ἐπὰν οὖν περὶ τοῦ τοιούτου ἐλθὼν αὐτοῦ τὸ μνημεῖον καὶ ἔξω αὐτοῦ στὰς ὁ Ἰησοῦς εὔξηται καὶ ἐπακουσθῇ, αἰτήσας ἐγγενέσθαι δύναμιν τῇ φωνῇ καὶ τοῖς λόγοις αὐτοῦ, φωνῇ μεγάλῃ κραυγάζει, ἐπὶ τὰ ἔξώ τοῦ τῶν ἐθνικῶν βίου καὶ τοῦ μνημείου αὐτῶν καὶ τοῦ σπηλαίου καλῶν γενόμενον οὕτω φίλον. ### English translation (Claude) When, then, Jesus, coming for such a one to his tomb and standing outside it, prays and is heard, having asked that power come to his voice and his words, he cries with a loud voice, calling the one who had thus been a friend to what is outside the life of the pagans and their tomb and cave. ### Scripture references - John 11:43: allusion, high confidence ### Translation notes - The allusion is John 11:43. ### Citation (SBL) Origen, Comm. Jo. 28.56 (Preuschen 4:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-56). ## Commentary on John 28.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-57 - Source: Preuschen 4:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The repentant sinner lives, but is still bound by his past sins. ### Greek text ὅτε ἔστιν ἰδεῖν τὸν ἀκολουθοὐντα τῷ Ἰησοῦ τίνα τρόπον ὁ τοιοὐτος ἐξέρχεται μὲν διὰ τὴν Ἰησοῦ φωνήν, ἔτι δὲ σειραῖς τῶν ἰδίων ἁμαρτημάτων δεδεμένος καὶ ἐσφιγμένος, διὰ μὲν τὴν μετάνοιαν καὶ τὸ ἀκηκοέναι τῆς Ἰησοῦ φωνῆς ζῶν, διὰ δὲ τὸ μηδέπω ἀπολελύσθαι τῶν τῆς ἁμαρτίας δεσμῶν μηδὲ ἤδη δύνασθαι ἐλευθέροις ἐπιβαίνειν τοῖς ποσίν, ἀλλὰ μηδὲ ἐνεργεῖν ἀπολελυμένως τὰ διαφέροντα, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας δεσμοῖς νεκρῶν κειρίαις. ### English translation (Claude) Then one who follows Jesus can see how such a one comes out because of Jesus' voice, but is still bound and constrained by the cords of his own sins: living because of repentance and having heard Jesus' voice, but, because he has not yet been released from the bonds of sin, not yet able to walk with free feet nor to do excellent things freely, bound hand and foot with the bonds of the dead, strips of cloth. ### Scripture references - John 11:44: allusion, high confidence - Prov 5:22: echo, medium confidence ### Translation notes - The allusion is John 11:44; the image of “cords of sins” echoes Prov 5:22. ### Citation (SBL) Origen, Comm. Jo. 28.57 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-57). ## Commentary on John 28.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-58 - Source: Preuschen 4:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His face is also bound with ignorance. ### Greek text καὶ ὁ τοιοῦτός γε διὰ τὴν ἐγγενομένην αὐτῷ νεκρότητα πρὸς τοῖς ἐπὶ τῶν χειρῶν καὶ τῶν ποδῶν δεσμοῖς καὶ τὴν ὄψιν τῇ ἀγνοίᾳ κεκάλυπται καὶ περιδέδεται. ### English translation (Claude) And such a one, because of the deadness that came upon him, besides the bonds on the hands and feet, also has his face covered and bound with ignorance. ### Scripture references - John 11:44: allusion, high confidence ### Translation notes - The allusion is John 11:44. ### Citation (SBL) Origen, Comm. Jo. 28.58 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-58). ## Commentary on John 28.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-59 - Source: Preuschen 4:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The penitent, assenting to conversion but still weak, needs others to unbind him. ### Greek text εἶτʼ ἐπεὶ † μὴ μόνον ζῆσαι αὐτὸν βεβούληται ὁ Ἰησοῦς καὶ ἐν τῷ μνημείῳ μένειν, ἐπὶ τὰ ἔξω τοῦ μνημείου οὗτος ἐλθὼς δέδεται, καθὼς προείρηται, τῆς ζωῆς· καὶ τῷ ἐξεληλυθέναι ἀπὸ τοῦ μνημείου μὴ δύνασθαι, ὅσον δέδεται, λέγει τοῖς δυναμένοις ὑπηρετήσασθαι αὐτῷ ὁ Ἰησοῦς· »Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν « νομίζω ὅτι μὴ συγκαταθέμενος μὲν τῷ περὶ τῆς ἐπιστροφῆς μετὰ τὸ ἡμαρτηκέναι λόγῳ· ἔτι δὲ ἀτονῶν κατʼ αὐτὸν βιοῦν, τῷ κατέχεσθαι αὐτοῦ τὰς τῆς ψυχῆς πορευτικὰς καὶ δραστικὰς καὶ θεωρητικὰς δυνάμεις, ὁ τοιοῦτος ἐξῆλθεν ἀπὸ τοῦ μνημείου· καὶ ἔτι ἐστὶν δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιδέδεται. ### English translation (Claude) Then, since Jesus did not wish him only to live and remain in the tomb, this one, having come out of the tomb, is bound, as was said before, …; and because he cannot come out of the tomb as long as he is bound, Jesus says to those able to serve him, “Unbind him and let him go.” I think that such a one, having assented to the word about turning back after sinning, but still too weak to live by it, because the powers of the soul for walking, acting, and contemplating are held fast, has come out of the tomb, and is still bound hand and foot with strips of cloth, and his face is wrapped with a cloth. ### Scripture references - John 11:44: quotation, high confidence ### Translation notes - The quotation is John 11:44. The text is corrupt at the dagger. The printed text also has “not” (μή) before “having assented”; the contrast that follows (“but still too weak”) shows it to be corrupt, and it is not translated. ### Citation (SBL) Origen, Comm. Jo. 28.59 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-59). ## Commentary on John 28.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-60 - Source: Preuschen 4:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Once unbound, he advances until he reclines at table with Jesus, like Lazarus. ### Greek text ἀλλʼ ἐπὰν εἰπόντος Ἰησοῦ τοῖς λῦσαι αὐτὸν δυναμένοις, διὰ τὴν πρόσταξιν ὡς δεσπότου τοῦ χριστοῦ, τὸ »Λύσατε αὐτὸν καὶ » ἄφετε αὐτὸν ὑπάγειν «λυθῇ τοὺς πόδας καὶ τὰς χεῖρας, καὶ ἀποθῆται τὸ ἐπικείμενον αὐτοῦ τῇ ὄψει κάλυμμα ἀφαιρεθέν, πορεύεται τοιαύτην πορείαν, ὥστε φθάσαι αὐτὸν ἐπὶ τὸ ἕνα καὶ αὐτὸν γενέσθαι τῶν συνανακειμένων τῷ Ἰησοῦ. ### English translation (Claude) But when, Jesus having said to those able to unbind him, by command as from Christ the Master, “Unbind him and let him go,” he is unbound hand and foot and puts off the veil lying on his face, taken away, he walks such a walk that he reaches the point of himself becoming one of those who recline at table with Jesus. ### Scripture references - John 11:44: quotation, high confidence - John 12:2: allusion, high confidence ### Translation notes - The quotation is John 11:44; the allusion is John 12:2. ### Citation (SBL) Origen, Comm. Jo. 28.60 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-60). ## Commentary on John 28.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-61 - Source: Preuschen 4:398–399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lazarus' bonds of death differ from the bonds of judgment on the guest without a wedding garment. ### Greek text Μετὰ τοῦτο διὰ τὸ »Ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος »τοὺς πόδας καὶ τὰς χεῖρας κειρίαις« λεκτέον ὅτι διαφορά ἐστι καὶ τῶν δεδεμένων τοὺς πόδας καὶ τὰς χεῖρας, καὶ οὐ ταὐτόν ἐστιν τὴν ἀρχὴν τοῦ δεδέσθαι ἐκ τοῦ νενεκρῶσθαι εἰληφέναι, ὥστε καὶ τοὺς δεσμοὺς ἐπιφέρεσθαι τὸ ὄνομα τῆς νεκρότητος (νῦν γὰρ αἱ κειρίαι νεκρῶν εἰσιν δεσμοί), τῷ τὸ δεδέσθαι κρίσει κυρίου γενέσθαι, τοῦ εἰσελθόντος θεάσασθαι τοὺς ἀνακειμένους καὶ ἰδόντος τὸν μὴ ἐνδεδυμένον ἔνδυμα γάμου, καὶ περὶ αὐτοῦ εἰπόντος· »Δήσαντες »αὐτοῦ πόδας καὶ χεῖρας, ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώ- »τερον «. ### English translation (Claude) After this, because of “The dead man came out, bound hand and foot with strips of cloth,” we must say that there is a difference among those bound hand and foot, and that it is not the same to have received the beginning of being bound from having been made dead, so that the bonds too bear the name of deadness (for here the strips of cloth are bonds of the dead), as to have been bound by the Lord's judgment, when he came in to see the guests and saw the one not wearing a wedding garment, and said of him, “Bind him hand and foot and cast him into the outer darkness.” ### Scripture references - John 11:44: quotation, high confidence - Matt 22:11–13: quotation, high confidence ### Translation notes - The quotations are John 11:44 and Matt 22:13; the allusion is Matt 22:11–12. ### Citation (SBL) Origen, Comm. Jo. 28.61 (Preuschen 4:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-61). ## Commentary on John 28.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-62 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lazarus' cloth hid dead eyes; Moses' veil hid glory from those who could not bear it. ### Greek text ἔστιν δέ τι ἐν τῷ τόπῳ δεόμενον διακρίσεως, ἐν τῷ »Καὶ »ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο« καὶ ἐν τῷ κάλυμμα ἐπικεῖσθαι τῷ προσώπῳ Μωσέως, ἡνίκα ἐλάλει τῷ λαῷ· τὸ μὲν γὰρ ἐπικείμενον τῇ ὄψει τοῦ Λαζάρου σουδάριον ἐκάλυπτεν αὐτοῦ νενεκρωμένας τὰς ὁράσεις· τὸ δὲ Μωσέως κάλυμμα κατʼ οἰκονομίαν ἦν τῷ προσώπῳ αὐτοῦ περικείμενον διὰ τοὺς μὴ χωροῦντας ἀπὸ τοῦ λαοῦ ἐνορᾶν τῇ δόξῃ αὐτοῦ. ### English translation (Claude) There is also something in the passage needing distinction, in “And his face was wrapped with a cloth” and in the veil lying on the face of Moses when he spoke to the people. For the cloth lying on Lazarus' face covered his deadened sight; but the veil of Moses was placed on his face by dispensation, because of those among the people who could not look upon his glory. ### Scripture references - John 11:44: quotation, high confidence - Exod 34:33–35: allusion, high confidence - 2 Cor 3:13: allusion, high confidence ### Translation notes - The quotation is John 11:44; the allusions are Exod 34:33–35 and 2 Cor 3:13. ### Citation (SBL) Origen, Comm. Jo. 28.62 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-62). ## Commentary on John 28.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-63 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Will the guest cast into outer darkness remain bound forever? Scripture does not say. ### Greek text ζητήσεις δὲ περὶ τοῦ μὴ ἐνδεδυμένου ἔνδυμα γάμου, περὶ οὗ εἴρηται· »Δήσαντες αὐτὸν ποδῶν καὶ χειρῶν, »ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον« πότερον εἰσαεὶ μένειν δεδεμένος καὶ ἐν τῷ ἐξωτέρω σκότῳ (οὐ γὰρ πρόσκειται τὸ »Εἰς τὸν αἰῶνα« ἢ »Εἰς τοὺς αἰῶνας«), ἢ λυθήσεταί ποτε. ### English translation (Claude) You will ask about the one not wearing a wedding garment, of whom it is said, “Bind him hand and foot and cast him into the outer darkness,” whether he remains bound forever, and in the outer darkness (for “forever” or “for the ages” is not added), or will be released at some time. ### Scripture references - Matt 22:13: quotation, high confidence ### Translation notes - The quotation is Matt 22:13. Origen notes the absence of “forever” in the text. ### Citation (SBL) Origen, Comm. Jo. 28.63 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-63). ## Commentary on John 28.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-64 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing is written about his release. ### Greek text οὐ γὰρ ἐμφαίνεται ἐκ τῆς περὶ αὐτοῦ λέξεως τινὰ περὶ ἀπολύσεως ἐσομένης γεγραμμένα περὶ αὐτοῦ. ### English translation (Claude) For nothing is shown from the words about him written about a release that will happen. ### Citation (SBL) Origen, Comm. Jo. 28.64 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-64). ## Commentary on John 28.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-65 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen declines to pronounce on the matter. ### Greek text οὐ δοκεῖ δέ μοι ἀσφαλὲς εἶναι μὴ καταλαβόντα ὁτιποτοῦν, μάλιστα τῷ μὴ γεγράφθαι περὶ αὐτοῦ, ἀποφήνασθαι. ### English translation (Claude) And it does not seem safe to me to make a pronouncement, without having grasped anything, especially since nothing is written about him. ### Citation (SBL) Origen, Comm. Jo. 28.65 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-65). ## Commentary on John 28.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-66 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whom did Jesus tell to unbind Lazarus? Perhaps angels. ### Greek text ζητήσεις δὲ διὰ τὸ »Λέγει Ἰησοῦς αὐτοῖς· Λύσατε αὐτόν« τίσιν αὐτοῖς; οὔτε γὰρ ὅτι μαθηταῖς ἀναγέγραπται οὐθʼ ὅτι τῷ περιεστῶτι ὄχλῳ, ἀλλʼ οὐδὲ ὅτι τοῖς μετὰ τῆς Μαρίας οῦσιν Ἰουδαίοις καὶ παραμυθουμένοις αὐτήν· ὑπονοήσαι δʼ ἄν τις διὰ τὸ »Ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ« καὶ διὰ τὴν κατὰ τὸν τόπον ἀναγωγήν, ὅτι μήποτε κἀκείνοις δύναται εἰρῆσθαι τὸ »Λύ- »σατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν«. ### English translation (Claude) And you will ask, because of “Jesus says to them, ‘Unbind him,’” to whom, “to them”? For it is not written that it was to the disciples, nor to the crowd standing around, nor to the Jews with Mary who were consoling her; but someone might suspect, because of “Angels came and ministered to him,” and because of the higher sense of the passage, that perhaps “Unbind him and let him go” can have been said to them too, that is, to angels. ### Scripture references - John 11:44: quotation, high confidence - Matt 4:11: quotation, high confidence ### Translation notes - The quotations are John 11:44 and Matt 4:11. ### Citation (SBL) Origen, Comm. Jo. 28.66 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-66). ## Commentary on John 28.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-67 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Did Jesus fulfill “I go to wake him”? ### Greek text Ἔτι ζητῶ εἰ πεπλήρωκεν ὁ Ἰησοῦς τὸ ἐπιφερόμενον τῷ »Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται«, τὸ »Αλλὰ πορεύομαι, ἵνα »ἐξυπνίσω αὐτόν«. ### English translation (Claude) Further, I ask whether Jesus fulfilled what follows “Lazarus our friend has fallen asleep,” namely, “but I go that I may wake him.” ### Scripture references - John 11:11: quotation, high confidence ### Translation notes - The quotation is John 11:11. ### Citation (SBL) Origen, Comm. Jo. 28.67 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-67). ## Commentary on John 28.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-68 - Source: Preuschen 4:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The loud cry, rather than the prayer, may be the “waking” Jesus promised. ### Greek text ἐφίστημι οὖν μήποτε ἐν τῷ εἰρηκέναι αὐτὸν φωνῇ μεγάλῃ κραυγάσαντα· »Λάζαρε, δεῦρο ἔξω« (ἡ γὰρ μεγάλη φωνὴ καὶ ἠ κραυγὴ οὐκ ἄν ἀτόπως λέγοιτο ἐξυπνικέναι αὐτόν) καὶ ἤδη δύνασθαι ἀποφήνασθαι ἐν τούτῳ μᾶλλον πεπληρῶσθαι τὸ »Πορεύομαι ἵνα ἐξυπνίσω αὐτόν «, ἤπερ ἐν τῷ τῆς εὐχῆς τοῦ υἱοῦ ἀκούσαντος τὸν πατέρα πεποιηκέναι τὴν Λαζάρου ψυχὴν ἐπανελθεῖν ἐπὶ τὸ ἐν τῷ μνημείῳ ἀποκείμενον αὐτοῦ σῶμα· ### English translation (Claude) I consider, then, whether in his saying with a loud cry, “Lazarus, come out” (for the loud voice and the cry might not unreasonably be said to have woken him), one can now declare that “I go that I may wake him” was fulfilled in this rather than in the Father's having made Lazarus' soul return to his body laid in the tomb when he heard the Son's prayer. ### Scripture references - John 11:43: quotation, high confidence - John 11:11: quotation, high confidence ### Translation notes - The quotations are John 11:43 and 11:11. ### Citation (SBL) Origen, Comm. Jo. 28.68 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-68). ## Commentary on John 28.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-69 - Source: Preuschen 4:399–400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father raised Lazarus; the Son woke him with his cry. ### Greek text εἴποι γὰρ ἄν τις ὅτι ὁ μὲν ἀκούσας εὐξαμένου τοῦ υἱοῦ πατὴρ ἐκ νεκρῶν τὸν Λάζαρον ἀνέστησεν· ὁ δὲ εἰπὼν φωνῇ μεγάλῃ καὶ κραυγάσας· »Λάζαρε, δεῦρο »ἔξω« ἐπλήρωσεν ὅ προεπηγγείλατο· »Ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω »αὐτόν.« ### English translation (Claude) For someone might say that the Father, hearing the Son's prayer, raised Lazarus from the dead, while the one who said with a loud voice and a cry, “Lazarus, come out,” fulfilled what he had promised: “But I go that I may wake him.” ### Scripture references - John 11:43: quotation, high confidence - John 11:11: quotation, high confidence ### Translation notes - The quotations are John 11:43 and 11:11. ### Citation (SBL) Origen, Comm. Jo. 28.69 (Preuschen 4:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-69). ## Commentary on John 28.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-70 - Source: Preuschen 4:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus promised to “wake” the sleeper but not to “raise” the dead. ### Greek text καὶ ὁ τοὐτό γε κατασκευάζων, διαφορὰν διδοὺς τοῦ »Λάζαρος »ὁ φίλος ἡμῶν κεκοίμηται« καὶ τοῦ »Λάζαρος ἀπέθανεν«, ἐρεῖ ὅτι πρὸς μὲν τὸ »Κεκοίμηται« ἐπηγγείλατο εἰπών· »Ἀλλὰ πορεύομαι »ἵνα ἐξυπνίσω αὐτόν«· πρὸς δὲ τὸ »Ἀπέθανεν« οὐκ ἀποδέδωκεν τὸ >Πορεύομαι, ἵνα ἀναστήσω αὐτὸν ἐκ νεκρῶν<. ### English translation (Claude) And one who argues for this, making a difference between “Lazarus our friend has fallen asleep” and “Lazarus has died,” will say that for “has fallen asleep” he promised, saying, “But I go that I may wake him,” but for “has died” he did not respond, “I go that I may raise him from the dead.” ### Scripture references - John 11:11: quotation, high confidence - John 11:14: quotation, high confidence ### Translation notes - The quotations are John 11:11 and 11:14. ### Citation (SBL) Origen, Comm. Jo. 28.70 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-70). ## Commentary on John 28.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-71 - Source: Preuschen 4:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or the raising was the joint work of Father and Son, as John 11:25 and 5:21 show. ### Greek text ἀλλὰ ὁ λύων τὴν ἐν τούτοις δοκοῦσαν εἶναι διαφορὰν καὶ διδους τὴν τοῦ Λαζάρου ἐκ νεκρῶν ἀνάστασιν κοινὸν ἔργον γεγονέναι υἱοῦ τοῦ εὐξαμένου καὶ πατρὸς τοῦ ἐπακούσαντος χρήσεται καὶ τῷ εἰρημένῳ ὑπὸ τοῦ κυρίου πρὸς τὴν Μάρθαν λέγοντος· »Ἐγώ εἰμι ἠ ἀνάστασις καὶ ἡ »ζωή«, παραθήσεται δὲ καὶ τὸ »Ὣσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς » νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὕς θέλει ζωοποιεῖ.« Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, ἐπίστευσαν εἰς αὐτόν. ### English translation (Claude) But one who removes the apparent difference in these and holds that the raising of Lazarus from the dead was the common work of the Son who prayed and the Father who heard will use also what was said by the Lord to Martha, “I am the resurrection and the life,” and will set beside it also “For just as the Father raises the dead and makes them alive, so also the Son makes alive whom he wills.” “Many of the Jews, then, who had come to Mary and had seen what he did, believed in him.” ### Scripture references - John 11:25: quotation, high confidence - John 5:21: quotation, high confidence - John 11:45: quotation, high confidence ### Translation notes - The quotations are John 11:25 and 5:21; the closing quotation is John 11:45, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.71 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-71). ## Commentary on John 28.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-72 - Source: Preuschen 4:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transformation of hardened sinners moves others to believe. ### Greek text Καὶ τίνα γε οὐκ ἂν κινήσαι πρὸς τὸ πιστεὐσαι τῷ τοῦ Ἰησοῦ κηρύγματι καὶ ἀληθῶς, ὡσπερεὶ ἐκ νεκρότητος καὶ δυσωδίας, τῶν πάνυ ὑπὸ τῆς κακίας καταβεβαπτισμένων, ἀκροτάτῃ μεταβολῇ ἀποσεισαμένων τῇ προστάξει καὶ συνεργείᾳ τοῦ λόγου οὐ μόνον τὴν ἀπὸ τῆς ἁμαρτίας πολλὴν δυσωδίαν ἀλλὰ καὶ τοὺς κατέχοντας δεσμοὺς τὴν πορευτικὴν καὶ τὴν δραστικὴν τῆς ψυχῆς δύναμιν, ἔτι δὲ χωρὶς τούτων καὶ τὴν θεωρητικήν; ### English translation (Claude) And whom would it not move to believe the preaching of Jesus, and truly, when those who had been utterly sunk in wickedness, as though from deadness and stench, by a most extreme change, at the command and with the help of the Word, have shaken off not only the great stench of sin but also the bonds that held the soul's power of walking and acting, and besides these the power of contemplating? ### Scripture references - John 11:45: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.72 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-72). ## Commentary on John 28.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-73 - Source: Preuschen 4:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who had given up on the fallen are astonished and may believe; Jesus acted largely for their sake. ### Greek text καταπλαγέντες γὰρ οἱ ἰδόντες τὸν Ἰησοῦν ἐν τοῖς τοιούτοις τοσοῦτον δεδυνημένον, οἱ αὐχοῦντες μὲν περὶ λόγον ἀσχολεῖσθαι θεοῦ, τὸ πλήρωμα δὲ τοῦ λόγου μηδέπω παραδεξάμενοι, καὶ πιστεύσαιεν ἂν μάλιστα ὅσοι ἐληλύθασιν ὡς ἐπὶ νεκρῷ καὶ πάντη ἀπεγνωσμένῳ καὶ αὐτοὶ ἀπογνόντες τὸν τοιοῦτον, παραμυθήσασθαι τὴν ἐπὶ τῇ ἐκπτώσει τοῦ ἀδελφοῦ ὀδυνωμένην· διʼ οὓς τάχα πλέον ἢ διὰ τὸν ταῦτα παθόντα ἐλθὼν ἐπὶ τὸ σπήλαιον τοῦ νεκροῦ »Ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν· Πάτερ, εὐχαριστῶ »σοι, ὅτι ἤκουσάς μου. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις«. ### English translation (Claude) For those who saw Jesus able to do so much in such cases would be astonished; those who boast of being occupied with the word of God but have not yet received the fullness of the Word might especially believe, all who came as to one dead and wholly given up, having themselves given up on such a one, to console her who was grieving over her brother's fall; for whose sake perhaps more than for the sake of the one who suffered these things he came to the cave of the dead man, and “lifted up his eyes above and said, ‘Father, I thank you that you have heard me. I knew that you always hear me.’” ### Scripture references - John 11:41–42: quotation, high confidence ### Translation notes - The quotations are John 11:41–42. ### Citation (SBL) Origen, Comm. Jo. 28.73 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-73). ## Commentary on John 28.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-74 - Source: Preuschen 4:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thanksgiving was for the crowd's sake. ### Greek text ὅτι γὰρ διὰ τούτους μᾶλλον ἢ τὸν Λάζαρον ταύτην ἀνεφθέγξατο πρὸς τὸν πατέρα τὴν εὐχαριστίαν δῆλον ἐκ τοῦ »Ἀλλὰ διὰ τὸν ὄχλον τὸν περιε- »στῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«. ### English translation (Claude) For that he uttered this thanksgiving to the Father for their sake rather than Lazarus' is clear from “But I said this because of the crowd standing around, that they may believe that you sent me.” ### Scripture references - John 11:42: quotation, high confidence ### Translation notes - The quotation is John 11:42. ### Citation (SBL) Origen, Comm. Jo. 28.74 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-74). ## Commentary on John 28.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-75 - Source: Preuschen 4:400–401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He raised Lazarus so that many would believe. ### Greek text ἐπραγματεύσατο οὖν περὶ τοῦ Λαζάρου διὰ τὸν περιεστῶτα ὄχλον, ἵνʼ οἱ πολλοὶ τῶν Ἰουδαίων ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν πιστεύσωσιν εἰς αὐτόν. ### English translation (Claude) He took pains over Lazarus, then, because of the crowd standing around, so that the many of the Jews who had come to Mary and seen what he did might believe in him. ### Scripture references - John 11:45: allusion, high confidence ### Translation notes - The allusion is John 11:45. ### Citation (SBL) Origen, Comm. Jo. 28.75 (Preuschen 4:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-75). ## Commentary on John 28.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-76 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some went to report to the Pharisees. ### Greek text Ἀλλὰ ἄκουε καὶ περὶ τούτων, μὴ μόνον σωματικώτερον· »Τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ »εἶπον αὐτοῖς ἃ ἐποίησεν ὁ Ἰησοῦς«. ### English translation (Claude) But hear about these too, not only in a more bodily way: “But some of them went away to the Pharisees and told them what Jesus had done.” ### Scripture references - John 11:46: quotation, high confidence ### Translation notes - The quotation is John 11:46. ### Citation (SBL) Origen, Comm. Jo. 28.76 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-76). ## Commentary on John 28.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-77 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Were the informers believers seeking to shame the Pharisees, or unbelievers stirring them up? ### Greek text ἐχει μέν τι ἡ λέξις ἀμφίβολον, πότερον οἱ ἀπελθόντες πρὸς τοὺς φαρισαίους καὶ εἰπόντες αὐτοῖς ἃ ἐποίησεν ὁ Ἰησοῦς ἀπὸ τῶν πολλῶν Ἰουδαίων ἦσαν, τῶν θεασαμένων ἃ ἐποίησεν καὶ πιστευσάντων εἰς αὐτόν, βουλόμενοι καὶ τοὺς ἐχθρῶς διακειμένους πρὸς αὐτὸν δυσωπῆσαι διὰ τῆς περὶ τοῦ λαζάρου ἀπαγγελίας· ἢ οἱ λοιποὶ παρὰ τοὺς πολλοὺς καὶ πιστεύσαντας, ὡς μὴ κινηθέντες ἐκ τοῦ γενομένου εἰς τὴν περὶ Ἰησοῦ πίστιν, ὅτι τὸ ὅσον ἐφʼ ἑαυτοῖς καὶ πρὸς * κατʼ αὐτοῦ τοὺς φαρισαίους τὸν ἐν αὐτοῖς πονηρὸν ζῆλον ἐγείροντες διὰ τῆς περὶ τοῦ Λαζάρου ἀπαγγελίας. ### English translation (Claude) The wording has something ambiguous: whether those who went away to the Pharisees and told them what Jesus had done were of the many Jews who had seen what he did and believed in him, wishing to shame even those hostile to him by the report about Lazarus; or the rest, besides the many who believed, as not moved by what happened to faith in Jesus, but, as far as in them lay, stirring up against him the Pharisees' wicked zeal by their report about Lazarus. ### Scripture references - John 11:45–46: allusion, high confidence ### Translation notes - A word is missing in the digital text (marked *). ### Citation (SBL) Origen, Comm. Jo. 28.77 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-77). ## Commentary on John 28.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-78 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen prefers the second reading. ### Greek text καὶ δοκεῖ μοι τοῦτο μᾶλλον βούλεσθαι σημαίνειν ὁ εὐαγγελιστής. ### English translation (Claude) And the evangelist seems to me rather to mean this. ### Citation (SBL) Origen, Comm. Jo. 28.78 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-78). ## Commentary on John 28.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-79 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many believed; only “some” went to the Pharisees, prompting the council. ### Greek text διὸ καὶ ἐπιφέρεται τὸ »Συνήγαγον οὖν οἱ ἀρχιερεῖς »καὶ οἱ φαρισαῖοι« καὶ τὰ ἑξῆς. πολλοὺς μὲν οὖν εἶπεν τοὺς διὰ τὸ θεάσασθαι τὰ περὶ τὸν Λάζαρον πιστεύσαντας· ὡσπερεὶ δὲ ὀλιγωτέρους ἔφησεν εἶναι τοὺς μὴ τοιούτους, εἰπών· »Τινὲς δὲ ἐξ αὐτῶν ἀπηλθον «καὶ τὰ ἑξῆς. ### English translation (Claude) Therefore it follows, “So the chief priests and the Pharisees gathered,” and what follows. He called many those who believed because they saw what happened to Lazarus; but he said, as it were, that those who were not such were fewer, saying, “But some of them went away,” and what follows. ### Scripture references - John 11:47: quotation, high confidence - John 11:46: quotation, high confidence ### Translation notes - The quotations are John 11:47 and 11:46. ### Citation (SBL) Origen, Comm. Jo. 28.79 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-79). ## Commentary on John 28.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-80 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen returns to those who came to Mary and believed. ### Greek text προόσχες δὲ κα]τοῖς λεχθησομένοις εἰ δύναται ἡμᾶς κινῆσαι πρὸς τῶν ἐλθόντων πρὸς τὴν Μαριὰμ καὶ θεσαμένων ἃ ἐπόίησεν, ἐπίστευσαν εἰς αὐτόν· γέγραπται δέ· »Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων »οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν έπίστευσαν εἰς »αὐτόν«. ### English translation (Claude) But consider whether what will be said can move us toward the view that those who came to Mary and saw what he did believed in him; for it is written, “Many of the Jews, then, who had come to Mary and had seen what he did, believed in him.” ### Scripture references - John 11:45: quotation, high confidence ### Translation notes - The quotation is John 11:45. The opening is damaged in the digital text: words are lost after “toward”; from 28.81 the sense seems to be that all who came to Mary and saw what he did believed. ### Citation (SBL) Origen, Comm. Jo. 28.80 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-80). ## Commentary on John 28.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-81 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who truly “saw” believed; the informers are not said to have seen. ### Greek text καὶ μάλιστα διὰ τὴν ἀναγωγὴν κινοῦμαι μήποτε πάντες οἰ θεασάμενοι, τουτέστιν θεωρήσαντες καὶ συνέντες ἃ ἐποίησεν ὁ Ἰησοῦς, ἐπίστευσαν εἰς αὐτόν· οἱ μέντοι γε ἀπελθόντες πρὸς τοὺς φαρισαίους καὶ εἰπόντες αὐτοῖς ἃ ἐποίησεν ὁ ἱησοῦς ἐπεὶ μὴ μεμαρτύρηνται ὅτι ἐθεάσαντο, μήποτε τὸ ἐν ἐπαίνῳ λεγόμενον περὶ τῶν πιστευσάντῶν οὐκ ἔσχον, τὸ <Ἐθεάσαντο>. ### English translation (Claude) And especially because of the higher sense I am moved to think that all who saw, that is, beheld and understood what Jesus did, believed in him; but those who went away to the Pharisees and told them what Jesus had done, since they are not attested to have seen, perhaps did not have what is said in praise of those who believed, the word “saw.” ### Scripture references - John 11:45–46: allusion, high confidence ### Translation notes - The allusions are John 11:45–46. ### Citation (SBL) Origen, Comm. Jo. 28.81 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-81). ## Commentary on John 28.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-82 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had they seen, John would have said so. ### Greek text ἐδύνατο γάρ, εἴπερ καὶ οὗτοι ἐθεάσαντο, γεγράφθαι ὅτι τινὲς ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ εἶπον αὐτοῖς ἃ ἐθεάσαντο πεποιηκότα τὸν Ἰησοῦν, ἢ ἃ ἐθεάσαντο καὶ ἐποίησεν ὁ Ἱησοῦς. ### English translation (Claude) For if these too had seen, it could have been written that some of them went away to the Pharisees and told them what they had seen Jesus do, or what they had seen and Jesus had done. ### Scripture references - John 11:46: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.82 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-82). ## Commentary on John 28.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-83 - Source: Preuschen 4:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Saw” is used only of those who believed, for whom Jesus spoke his thanksgiving. ### Greek text νυνὶ δὲ τὸ <Ἐθεάσαντο> ἐπὶ τούτῶν μὲν οὐδαμῶς εἴρηται, ἐπὶ δὲ τῶν πιστευσάντων, οἵτινες καὶ ἐλθόντες ἦσαν πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν ὁ Ἱησοῦς· διʼ οὕς, οἶμαι, καὶ εἶπε τὸ »Ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα »εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«. ### English translation (Claude) But as it is, “saw” is not said of these at all, but of those who believed, who had come to Mary and seen what Jesus did; because of whom, I think, he also said, “But I said this because of the crowd standing around, that they may believe that you sent me.” ### Scripture references - John 11:45: allusion, high confidence - John 11:42: quotation, high confidence ### Translation notes - The quotation is John 11:42. ### Citation (SBL) Origen, Comm. Jo. 28.83 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-83). ## Commentary on John 28.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-84 - Source: Preuschen 4:401–402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps the believers alone were the crowd standing around Jesus. ### Greek text ἅμα δὲ καὶ περὶ τούτου πρόσχες εἰ δύνασαι τοὺς ἐλθόντας πρὸς τὴν Μαριὰμ καὶ θεασαμένους ἃ ἐποίησεν ὁ Ἰησοῦς καὶ πιστεύσαντας εἰς αὐτὸν μόνους λέγειν, ἅτε καὶ πολλοὺς ὄντας, ὅτι οὗτοι ἦσαν ὁ περιεστὼς τὸν Ἰησοῦν ὄχλος, διʼ ὃν εἶπεν τὸ »Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς »μου· ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις«. ### English translation (Claude) At the same time, consider about this too whether you can say that only those who came to Mary and saw what Jesus did and believed in him, since they were many, were the crowd standing around Jesus, because of whom he said, “Father, I thank you that you have heard me. I knew that you always hear me.” ### Scripture references - John 11:41–42: quotation, high confidence ### Translation notes - The quotations are John 11:41–42. ### Citation (SBL) Origen, Comm. Jo. 28.84 (Preuschen 4:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-84). ## Commentary on John 28.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-85 - Source: Preuschen 4:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who saw and believed were the crowd; the others did not truly stand around him. ### Greek text εἰ γὰρ ταῦτα »διὰ »τὸν ἄχλον τὸν περιεστῶτα« εἶπεν, ἵνα πιστεύσωσιν ὅτι ὀ πατὴρ αὐτὸν ἀπέστειλεν, καὶ λέγων διὰ τοῦτο τινος ἐξ αὐτῶν τῷ πατρὶ ἔλεγεν, ὡσεί τις τῶν τὰ μέλλοντα ἀγνοούντων ἀνθρώπων, »ἀλλὰ »διὰ τὸν ἄχλον τὸν περιεστῶτα, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστει- »λας«· μήποτε οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν καὶ πιστεύσαντες εἰς αὐτόν, μόνοι ἦσαν ἁ περιεστὼς τὸν Ἰησοῦν ἄχλος οἰ δὲ λοιποὶ οὔτε ἐθεάσαντο, ἅ ἐποίησεν, οὔτε περιειστήκεισαν αὐτόν. Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι συνέδριον, καὶ ἔλεγον· Τί ποιοπυμεν ὄτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσωσιν εἰς αὐτόν, καὶ ἐλεύσουνται οἱ ‘Ρωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. ### English translation (Claude) For if he said these things “because of the crowd standing around,” that they might believe that the Father sent him, and, saying it for this reason, he said to the Father, as one of those human beings ignorant of the future might, “but because of the crowd standing around, that they may believe that you sent me,” perhaps those who came to Mary and saw what he did and believed in him were alone the crowd standing around Jesus, while the rest neither saw what he did nor stood around him. “So the chief priests and the Pharisees gathered a council and said, ‘What are we doing? For this man does many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.’” ### Scripture references - John 11:42: quotation, high confidence - John 11:47–48: quotation, high confidence ### Translation notes - The quotation is John 11:42; the closing quotation is John 11:47–48, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.85 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-85). ## Commentary on John 28.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-86 - Source: Preuschen 4:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The leaders feared that faith in Jesus would end the temple worship and give Rome a pretext to destroy the nation. ### Greek text Ὡς πρὸς τὸ ῥητὸν οἱ φαρισαῖοι καὶ οἱ ἀρχιερεῖς ἑώρων ὅτι διὰ τὸ μέγεθος ὦν πεποιήκει τεραστίων δυνάμεων ὁ Ἰησοῦς δυνατὸν ἦν καὶ πάντα τὸν λαὸν τῶν Ἰουδαίων ὑπαχθῆναι τῇ εἰς αὐτὸν πίστει καὶ ὑπαχθέντα καταφρονὴσαι τῆς ἐν τῷ τόπῳ σωματικῆς λευϊτικῆς καὶ ἱερατικῆς λατρείας, ὥστʼ ἂν πρόφασιν τὸ τοιοῦτον γενέσθαι τοῦ, ἅτε μὴ περιεπόντων τὸν τόπον Ἰουδαίων, ‘Ρωμαίοις ὑπὸ τοῦ σωτῆρος γενέσθαι καὶ τὸν νομιζόμενον παρʼ ἐκείνοις ἱερὸν τόπον καὶ πᾶν τὸ ἔθνος Ἰουδαίων, οὐκέτι παντὶ τρόπῳ τηρεῖν ἐθελόντων τὴν περὶ τοῦ Ἰουδαίους ἑαυτοὺς εἶναι ὁμολογίαν. ### English translation (Claude) As regards the letter, the Pharisees and chief priests saw that, because of the greatness of the wondrous powers Jesus had done, it was possible that the whole people of the Jews would be brought to faith in him, and being brought, would despise the bodily Levitical and priestly worship in the place, so that this might become a pretext for the Romans, since the Jews would no longer be taking care of the place, to take, through the Savior, both the place thought holy among them and the whole nation of the Jews, who would no longer wish in every way to keep their profession of being Jews. ### Scripture references - John 11:48: allusion, high confidence ### Translation notes - The allusion is John 11:48. ### Citation (SBL) Origen, Comm. Jo. 28.86 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-86). ## Commentary on John 28.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-87 - Source: Preuschen 4:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Preferring their worship and nation above all, they plotted to kill him. ### Greek text εἶτʼ ἐπεὶ πάντων προέκρινον τὴν λατρείαν καὶ τὸν τόπον καὶ τὴν τοῦ ἔθνους σύστασιν τῶν νομισθέντων ἂν εἶναι κρειττόνων παρὰ ταῦτα, διὰ τοῦτο σκοποῦσιν κατὰ τοῦ Ἰησοῦ ἵνα αὐτὸν μὴ ἐάσωσιν ζῆν. ### English translation (Claude) Then, since they preferred the worship and the place and the nation's constitution to everything that might be thought better than these, they therefore plot against Jesus, so as not to let him live. ### Scripture references - John 11:53: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.87 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-87). ## Commentary on John 28.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-88 - Source: Preuschen 4:402–403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Calling him “this man” denied his divinity, as when they accused him of making himself God. ### Greek text ὡς δʼ αὔτως οἶμαι καὶ ἐπὶ καθαιρέσει τῆς δόξης αὐτοῦ εἰρηκέναι τὸ »Οὗτος ὁ ἄνθρωπος«· ἠπίστουν γὰρ τοῖς καὶ ἀνωτέρω εἰρημένοις περὶ τοῦ θεὸν αὐτὸν εἶναι. ἡνίκα λιθάζειν αὐτὸν ἐβούλοντο ὡς περὶ βλασφημίας, λέγοντες αὐτῷ ὅτι »Σὺ ἄνθρωπος ὤν ποιεῖς σεαυτὸν »θεόν«, ὅτε κατὰ τὴν ἑαυτοῦ φιλανθρωπίαν ἀπεκρίνατο, διδάσκων ὅτι πᾶς πρὸς ὃν ὁ λόγος τοῦ θεοῦ ἐγένετο θεὸς λέγεται ὑπὸ τοῦ θεοῦ, μὴ δυναμένης λυθῆναι καὶ καταλυθῆναι τῆς τοῦτο ἀποφηναμένης προφητικῆς γραφῆς. ### English translation (Claude) In the same way I think they said “this man” to diminish his glory; for they did not believe what had been said above about his being God, when they wanted to stone him as for blasphemy, saying to him, “You, being a man, make yourself God,” when in his love for humankind he answered, teaching that everyone to whom the word of God came is called god by God, since the prophetic Scripture declaring this cannot be broken or annulled. ### Scripture references - John 11:47: allusion, high confidence - John 10:33–35: quotation, high confidence - Ps 82:6 (81:6 LXX): allusion, high confidence ### Translation notes - The quotations and allusions are John 11:47 and John 10:33–35 (citing Ps 82:6). ### Citation (SBL) Origen, Comm. Jo. 28.88 (Preuschen 4:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-88). ## Commentary on John 28.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-89 - Source: Preuschen 4:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their words confess his signs yet blindly assume he could not escape their plot. ### Greek text ἔστιν δὲ ἐκ τῶν λεγομένων ἀπὸ τῶν φαρισαίων καὶ τῶν ἀρχιερέων κατανοῆσαι αὐτῶν καὶ τὸ τῆς κακίας ἀνομολογούμενον καὶ τυφλόν· ἀνομολογούμενον μέν, ὅτι ἐμαρτύρουν αὐτῷ καὶ πολλὰ πεποιηκέναι σημεῖα καὶ δύνασθαι τῷ τοσαῦτα σημεῖα πεποιηκότι ἐπιβουλεῦσαι, ὡς μηδὲν ὑπὲρ ἑαυτοῦ ἐν τῷ τοσαῦτα ἐπιβουλεύεσθαι βουλεύεσθαι δυναμένῳ· τυφλὸν δὲ οὐδὲν ἧττον καὶ αὐτὸ τοῦτο ἦν· κατὰ γὰρ τὸν πολλὰ ποιοῦντα σημεῖα ἦν τὸ κρείττονʼ εἶναι τῆς ἐπιβουλῆς τῶν ἀφιέναι αὐτὸν μὴ θελόντων· εἰ μὴ ἄρα καὶ ἐπίστευον ὅτι ποιεῖ σημεῖα, διὰ τοῦτο μὴ πάντα αὐτὸν δυνηθῆναι, δυνάμεως· ὥστε διὰ τοῦτο μὴ πάντα αὐτ[ον δυνηθῆναι, μηδὲ αὑτὸν ῥύσασθαι ἀπὸ τῆς ἐξ ἐκείνων ἐπιβουλῆς. ### English translation (Claude) One can see from what the Pharisees and chief priests said both the inconsistency and the blindness of their wickedness: inconsistent, because they testified that he had done many signs and yet could plot against one who had done so many signs, as if he could do nothing for himself when so plotted against; and this very thing was no less blind, for it belonged to one who does many signs to be stronger than the plot of those who would not let him go; unless indeed they believed that he did signs, but not by divine power, so that for this reason he could not do all things, nor deliver himself from their plot. ### Scripture references - John 11:47: allusion, high confidence ### Translation notes - The digital text repeats a phrase, and words seem lost before “power” (δυνάμεως); “but not by divine power” gives the probable sense. ### Citation (SBL) Origen, Comm. Jo. 28.89 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-89). ## Commentary on John 28.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-90 - Source: Preuschen 4:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They thought killing him would stop both believers and Rome. ### Greek text ἐκεῖνοι μὲν οὖν ἐσκόπουν μὴ ἀφιέναι αὐτόν, οἰόμενοι διὰ τοῦτο ἐμποδίσειν τοῖς πιστεύουσιν εἰς αὐτὸν καὶ ‘Ρωμαίοις, μέλλουσιν αἴρειν αὐτῶν τὸν τόπον καὶ τὸ ἔθνος. ### English translation (Claude) They, then, considered not to let him go, thinking that by this they would hinder those who believe in him and the Romans, who were about to take away their place and nation. ### Scripture references - John 11:48: allusion, high confidence ### Translation notes - The allusion is John 11:48. ### Citation (SBL) Origen, Comm. Jo. 28.90 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-90). ## Commentary on John 28.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-91 - Source: Preuschen 4:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God overturned their plan: Christ was raised, the nations served him, and Rome took their place. ### Greek text ἀλλʼ ἐπεὶ »Κύριος διασκεδάζει βουλὰς ἐθνῶν καὶ ἀθετεῖ λο- »γισμοὺς λαῶν«, οὐδὲν ἧττον καὶ οὺκ αφῆκαν αὐτόν, καὶ ὁ θεὸς αὐτὸν ἀνέστησεν καὶ ἀφῆκεν καὶ πάντα τὰ ἔθνη ἐδούλευσαν αὐτῷ καὶ ελθόντες οἱ ‘Ρωμαῖοι ἦραν αὐτῶν τὸν τόπον. ### English translation (Claude) But since “the Lord scatters the counsels of the nations and sets aside the reasonings of peoples,” none the less they did not let him go, and God raised him up and let him go, and all the nations served him, and the Romans came and took away their place. ### Scripture references - Ps 33:10 (32:10 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 33:10 (32:10 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.91 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-91). ## Commentary on John 28.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-92 - Source: Preuschen 4:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sanctuary is gone and the nation scattered. ### Greek text ποῦ γὰρ ὅ φασιν ἐκεῖνοι ἁγίασμα; ἦραν δὲ καὶ τὸ ἔθνος, ἐκβάλλοντες αὐτοὺς ἀπὸ τοῦ τόπου καὶ μόγις ἐπιτρέψαντες αὐτοῖς εἶναι ὅπου βούλονται καὶ ἐν τῇ διασπορᾲ. ### English translation (Claude) For where is what they call the sanctuary? And they took away the nation too, casting them out of the place and scarcely permitting them to be where they wish, even in the dispersion. ### Translation notes - A reference to the destruction of Jerusalem (70) and the expulsion of Jews from it (after 135). ### Citation (SBL) Origen, Comm. Jo. 28.92 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-92). ## Commentary on John 28.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-93 - Source: Preuschen 4:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the Gentiles, “Romans” among them, took Israel's place. ### Greek text Εἰ δὲ χρὴ τολμὴσαι καὶ εἰς ἀναγωγὴν τῶν κατὰ τὰ ῥήματα ταῦτα, φήσομεν ὅτι τὸν τόπον τῶν ἐκ περιτομῆς ἔλαβον τὰ ἔθνη· »Τῷ γὰρ ἐκείνων παραπτώματι σωτηρία γέγονεν τοῖς ἔθνεσιν, εἰς »τὸ παραζηλῶσαι αὐτούς«· εἰς δὲ τὰ ἔθνη ‘Ρωμαῖοι παρελήφθησαν, ἀπὸ τῶν βασιλευόντων οἱ βασιλευόμενοι ὀνομασθέντες. ### English translation (Claude) And if we must dare to give the higher sense of these words too, we shall say that the Gentiles took the place of those of the circumcision: “For by their trespass salvation has come to the Gentiles, to make them jealous”; and among the Gentiles the Romans were included, the subjects being named after those who rule. ### Scripture references - Rom 11:11: quotation, high confidence ### Translation notes - The quotation is Rom 11:11. ### Citation (SBL) Origen, Comm. Jo. 28.93 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-93). ## Commentary on John 28.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-94 - Source: Preuschen 4:403–404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel lost its status; Christ, stronger than their plot, prevailed. ### Greek text καὶ τὸ ἔθνος δὲ ὑπὸ τῶν ἐξ ἐθνῶν ἠρθη· γέγονε γὰρ ὁ λαὸς οὐ λαός, καὶ οἱ ἐξ Ἰσραὴλ οὐκέτι εἰσὶν Ἰσραήλ, καὶ τὸ σπέρμα οὐκ ἔφθασεν ἐπὶ τὸ γενέσθαι αὐτοὺς τέκνα· καὶ τούτων αἴτιον τὰ πολλὰ τοῦ Ἰησοῦ σημεῖα, καὶ ὅτι ἀφῆκεν αὐτὸν ὁ πατήρ, κρείττονα γενόμενον τῆς τῶν ἀρχιερέων καὶ φαρισαίων συνεδρευσάντων κατʼ αὐτοῦ ἐπιβουλῆς. ### English translation (Claude) And the nation too was taken away by those from the Gentiles; for the people became not a people, and those from Israel are no longer Israel, and the seed did not attain to their becoming children; and the causes of these things were Jesus' many signs, and that the Father let him go, who proved stronger than the plot of the chief priests and Pharisees who sat in council against him. ### Scripture references - Hos 1:9: allusion, high confidence - Rom 9:6–8: allusion, high confidence ### Translation notes - The allusions are Hos 1:9 and Rom 9:6–8. Origen's view of Israel is translated as written. ### Citation (SBL) Origen, Comm. Jo. 28.94 (Preuschen 4:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-94). ## Commentary on John 28.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-95 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, literal worship and teaching resist Christ, the truth, as flesh resists Spirit. ### Greek text ἀρχιερεῖς δὲ καὶ πᾶσα ἡ σωματικὴ ἐν Ἰουδαίοις λατρεία Φαρισαῖοί τε καὶ πᾶσα ἡ κατὰ τὸ γράμμα τοῦ νόμου διδασκαλία ἐπιβουλεύει Ἰησοῦ, τῇ ἀληθείᾳ, καὶ βούλεται ὁ τύπος, ἵνα ὑφεστήκῃ, ἐμποδίζειν τῇ φανερώσει τῆς ἀληθείας, καὶ ὥσπερ ἡ σὰρξ [καὶ] κατὰ τοῦ το ἐπιθυμεῖ κατὰ τοῦ πνεύματος. ### English translation (Claude) And the chief priests, and all the bodily worship among the Jews, and the Pharisees, and all the teaching according to the letter of the law, plot against Jesus, the truth; and the type wishes, so that it may continue to exist, to hinder the manifestation of the truth, just as the flesh desires against the Spirit. ### Scripture references - Gal 5:17: allusion, high confidence ### Translation notes - The allusion is Gal 5:17. ### Citation (SBL) Origen, Comm. Jo. 28.95 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-95). ## Commentary on John 28.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-96 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's true priesthood and spiritual teaching overcome the plotters. ### Greek text ἀλλʼ ἰσχυρότερον ὂν τὸ ἐπιθυμοῦν κατὰ τῆς σαρκὸς πνεῦμα καὶ ἡ ἀληθὴς τοῦ σωτῆρος ἡμῶν ἀρχιερωσύνη καὶ ἡ πνευματικὴ αὐτοῦ διδασκαλία διαλύει τὸ τῶν κατʼ αὐτοῦ βουλευομένων ἀρχιερέων καὶ Φαρισαίων συνέδριον. ### English translation (Claude) But the Spirit that desires against the flesh, being stronger, and the true high priesthood of our Savior and his spiritual teaching, dissolve the council of the chief priests and Pharisees plotting against him. ### Scripture references - Gal 5:17: allusion, high confidence ### Translation notes - The allusion is Gal 5:17. ### Citation (SBL) Origen, Comm. Jo. 28.96 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-96). ## Commentary on John 28.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-97 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same conflict continues in those who uphold literal Judaism against Christ. ### Greek text ταῦτα δὲ ὑποληπτέον καὶ νῦν γίνεσθαι, ὅπερ ἔστιν ιδεῖν ἐν τοῖς διὰ τῆς τοῦ σωματικοῦ Ἰουδαϊσμοῦ συστάσεως [καὶ] κατὰλύειν ἐθέλουσιν τὴν πνευματικὴν Χριστοῦ διδασκαλίαν. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ένιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς· Ὑμεῖς οὐκ οἴδατε οὐδέν, οὐδὲ λογίζεσθε ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοὺ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. τοῦτο δὲ ἀφʼ ἑαυτοῦ οὐκ εἶπεν, ἀλλʼ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου προεφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνἤσκειν ὑπὲρ τοῦ ἔθνους, καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. ### English translation (Claude) And we must suppose that these things happen now too, as can be seen in those who wish, through establishing bodily Judaism, to dissolve Christ's spiritual teaching. “But one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, nor do you reckon that it is expedient for us that one man should die for the people, and not the whole nation perish.’ He did not say this of himself, but being high priest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but also that he might gather into one the children of God who are scattered.” ### Scripture references - John 11:49–52: quotation, high confidence ### Translation notes - The closing quotation is John 11:49–52, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.97 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-97). ## Commentary on John 28.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-98 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Caiaphas prophesied but was not a prophet. ### Greek text Οὐχὶ εἴ τις προφητεύει, προφήτης ἐστὶν ἐκεῖνος. ὁ γοῦν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, προεφήτευσεν μὲν ὅτι ἔμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν, οὐ μὴν καὶ προφήτης ἦν. ### English translation (Claude) Not everyone who prophesies is a prophet. Caiaphas, at any rate, being high priest that year, prophesied that Jesus was about to die for the nation, and not for the nation only, but also that he might gather into one the children of God who are scattered; yet he was not a prophet. ### Scripture references - John 11:51–52: allusion, high confidence ### Translation notes - The allusion is John 11:51–52. ### Citation (SBL) Origen, Comm. Jo. 28.98 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-98). ## Commentary on John 28.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-99 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Balaam likewise prophesied but was a diviner, not a prophet. ### Greek text εἰ δὲ καὶ Βαλαὰμ προεφήτευσεν τὰ ἐν τοῖς Ἀριθμοῖς ἀναγεγραμμένα φάσκων· »Τὸ ῥῆμα »ὃ ἐἀν ἐμβάλῃ ὁ θεὸς εἰς τὸ στόμα μου, τοῦτο λαλήσω«, καὶ εἰπὼν τὰ ἀπὸ τοῦ· »'Εκ Μεσοποταμίας μετεπέμψατό με« καὶ τὰ ἑξῆς, σαφὲς ὅτι προφήτης οὐκ ἦν· μάντις γὰρ εἶναι ἀναγέγραπται. ### English translation (Claude) And if Balaam too prophesied what is recorded in Numbers, saying, “The word that God puts into my mouth, that I will speak,” and saying the things from “From Mesopotamia he sent for me” onward, it is clear that he was not a prophet; for it is recorded that he was a diviner. ### Scripture references - Num 22:38: quotation, high confidence - Num 23:7: quotation, high confidence - Josh 13:22: allusion, high confidence ### Translation notes - The quotations are Num 22:38 and 23:7; the allusion is Josh 13:22. ### Citation (SBL) Origen, Comm. Jo. 28.99 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-99). ## Commentary on John 28.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-100 - Source: Preuschen 4:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every prophet prophesies, but not everyone who prophesies is a prophet. ### Greek text εἴ τις μὲν οὔν προφήτης ἐστίν, πάντως προφητεύει· εἰ δέ τις προφητεύει, οὐ πάντως ἐστὶν προφήτης. ### English translation (Claude) If anyone, then, is a prophet, he certainly prophesies; but if anyone prophesies, he is not necessarily a prophet. ### Citation (SBL) Origen, Comm. Jo. 28.100 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-100). ## Commentary on John 28.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-101 - Source: Preuschen 4:404–405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the righteous pursue the right, ### Greek text ὡς εἰ καὶ ἐπ΄]ι ἑτέρου τινὸς τῶν κρειτ- τόνων τοιουτον ἔλεγον· εἰ μέν τίς ἐστιν δίκαιος, τὸ δίκαιον διώκει· ### English translation (Claude) As if I said something similar about some other of the better things: if anyone is righteous, he pursues what is righteous; ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.101 (Preuschen 4:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-101). ## Commentary on John 28.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-102 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One can do right things without righteousness, as those who give to the poor for glory. ### Greek text οὖ μὴν εἴ τις τὸ δίκαιον διώκει, δίκαιός ἐστιν ἐκεῖνος· ὅπερ συνήσεις ἐπιστήσας τῷ »Δικαίως τὸ δίκαιον διώξῇ«, εἴπερ μὴ μάτην τὸ »Δι- »καίως« προτέτακται τοῦ «Τὸ δίκαιον διώξῃ«. δυνατὸν γάρ, οἶμαι, τὸ δίκαιον διώκειν ἀλλʼ οὐ δικαίως· καὶ γὰρ οἱ ποιοῦντες πρὸς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων ἔργον καθʼ αὐτὸ καθῆκον, φέρε εἰπεῖν, εἰς πένητας, δίκαιον μέν τι πεποιήκασιν, οὐ μὴν ἀπὸ ἕξεως δικαιοσύνης ἀλλʼ ἀπὸ κενοδοξίας. ### English translation (Claude) but not if anyone pursues what is righteous is he righteous; which you will understand if you attend to “You shall pursue the righteous righteously,” if “righteously” is not placed before “you shall pursue the righteous” to no purpose. For it is possible, I think, to pursue the righteous but not righteously; for those who, in order to be glorified by men, do a work in itself fitting, say, toward the poor, have done something righteous, yet not from a habit of righteousness but from vainglory. ### Scripture references - Deut 16:20: quotation, high confidence - Matt 6:2: allusion, medium confidence ### Translation notes - The quotation is Deut 16:20 (LXX); the allusion is Matt 6:2. ### Citation (SBL) Origen, Comm. Jo. 28.102 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-102). ## Commentary on John 28.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-103 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same holds for every virtue. ### Greek text οἶμαι δʼ ὅτι ἀνάλογον τῷ »Δι- »καίως τὸ δίκαιον διώξῃ« λέγοιτʼ ἄν· >σωφρόνως τὸ σῶφρον διώξῃ<· καὶ >ἀνδρείως τὸ ἀνδρεῖον διώξῃ καὶ σοφῶς τὸ σοφὸν διώξῃ< καὶ τὰ ἀνα λόγον ἐπὶ τῶν λοιπῶν ἀρετῶν. ### English translation (Claude) And I think that, analogously to “You shall pursue the righteous righteously,” one might say, “You shall pursue the temperate temperately,” and “You shall pursue the courageous courageously and the wise wisely,” and analogously for the other virtues. ### Scripture references - Deut 16:20: quotation, high confidence ### Translation notes - The allusion is Deut 16:20. ### Citation (SBL) Origen, Comm. Jo. 28.103 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-103). ## Commentary on John 28.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-104 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This illustrates prophesying without being a prophet. ### Greek text ταῦτα δʼ εἴπομεν ὑπὲρ τοῦ παραβαλεῖν ὅμοιόν τι τῷ προφητεύειν μέν τινα, οὐ μὴν προφήτην εἶναι, ### English translation (Claude) We have said these things to set out something similar to someone's prophesying yet not being a prophet. ### Citation (SBL) Origen, Comm. Jo. 28.104 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-104). ## Commentary on John 28.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-105 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hence Scripture specifies “the prophet”; one medical act does not make a physician. ### Greek text διὰ τοῦτο δʼ οἶμαι συνεχῶς ἐν ταῖς προφητείαις περὶ τῶν προφητῶν λέγεται τὸ »Εἶπεν Ἱερεμίας ὁ προφήτης« καὶ εἴ τι τούτοις ὅμοιον· οἱ δὲ περὶ τὰ ὀνόματα δεινοί φασιν ὅτι οὐχὶ εἴ τις | ἰατρικόν τι ἐποίησεν ἢ τῶν πρὸς ὑγιείαν συμβαλλομένων ἕν, ἰατρός ἐστιν ἐκεῖνος, οὐδὲ εἴ τις οίκοδομικόν τι πεποίηκεν, οἰκοδόμος ἐστὶν ἐκεῖνος. ### English translation (Claude) And for this reason, I think, it is continually said of the prophets in the prophecies, “Jeremiah the prophet said,” and the like. And those skilled in names say that not if someone has done something medical, or one of the things that contribute to health, is he a physician; nor if someone has done something of building, is he a builder. ### Scripture references - Jer 28:5 (35:5 LXX): echo, medium confidence ### Translation notes - The phrase echoes, for example, Jer 28:5 (35:5 LXX). “Those skilled in names” are the grammarians or philosophers. ### Citation (SBL) Origen, Comm. Jo. 28.105 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-105). ## Commentary on John 28.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-106 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even a wicked soul can prophesy, as Caiaphas did. ### Greek text ἐκ δὲ τῶν περὶ τὸν Καϊάφαν ἀναγεγραμμένων, προφητεύσαντα περὶ τοῦ σωτῆρος, ἔστιν σαφηνίσαι ὅτι καὶ μοχθηρὰ ψυχὴ ἐπιδέχεταί ποτε τὸ προφητεύειν. ### English translation (Claude) From what is recorded about Caiaphas, who prophesied about the Savior, it can be made clear that even a wicked soul sometimes admits of prophesying. ### Scripture references - John 11:51: allusion, high confidence ### Translation notes - The allusion is John 11:51. ### Citation (SBL) Origen, Comm. Jo. 28.106 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-106). ## Commentary on John 28.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-107 - Source: Preuschen 4:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels charge Caiaphas with wickedness: Matthew on Judas' bargain with the chief priests. ### Greek text κατηγορεῖται γὰρ ἡ τοὺ Καϊάφα μοχθηρία, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου ὅτε ὁ σωτὴρ ἡμῶν τὴν ἐν τῷ πάσχειν ὑπὲρ ἀνθρώπων ἐπιτελεῖ οἰκονομίαν, ὑπὸ τῶν εὐαγγελιστῶν· Ματθαῖος μὲν γάρ φησι· »Τότε πορευθεὶς εἷς τῶν »δώδεκα, λεγόμενος Ιούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπεν· Τί »θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν »αὐτῷ τριάκοντα ἀργύρια«· καὶ μετʼ ὀλίγα· »Ἰδοὺ Ἰούδας, φησίν, εἷς »τῶν δώδεκα ἦλθεν, καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν »καὶ ξύλων, ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ«. ### English translation (Claude) For the wickedness of Caiaphas, who was high priest that year when our Savior accomplished the dispensation of suffering for human beings, is charged by the evangelists. For Matthew says, “Then one of the twelve, called Judas Iscariot, went to the chief priests and said, ‘What will you give me, and I will hand him over to you?’ And they weighed out for him thirty pieces of silver”; and shortly after, “Behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people.” ### Scripture references - Matt 26:14–15: quotation, high confidence - Matt 26:47: quotation, high confidence ### Translation notes - The quotations are Matt 26:14–15 and 26:47. ### Citation (SBL) Origen, Comm. Jo. 28.107 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-107). ## Commentary on John 28.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-108 - Source: Preuschen 4:405–406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew names Caiaphas as the high priest to whom Jesus was led. ### Greek text Ἐν τούτοις μὲν οὖν νοοῦμεν εἶναι καὶ τὸν Καϊάφαν ἐν τοῖς ἀρχιερεῦσιν, ἐπεὶ μεμαρτύρηται ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου. σαφῶς δὲ μετὰ ταῦτα ὁ Ματθαῖός φησιν· »Οἱ δὲ κρατήσαντες τὸν »Ἰησοῦν ἀπήγαγον πρὸς τὸν Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμ- »ματεῖς καὶ οἱ περσβύτεροι συνήχθησαν«· καὶ μετʼ ὀλίγα ἐπιφέρει· ### English translation (Claude) Among these we understand Caiaphas to be among the chief priests, since he is attested as high priest that year. And afterward Matthew says clearly, “Those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and elders had gathered”; and shortly after he adds: ### Scripture references - Matt 26:57: quotation, high confidence ### Translation notes - The quotation is Matt 26:57; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.108 (Preuschen 4:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-108). ## Commentary on John 28.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-109 - Source: Preuschen 4:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's account of the trial before Caiaphas. ### Greek text »ὁ δὲ ἀρχιερεὺς καὶ τὸ συνέδριον ἐξήτουν ψευδομαρτυρίαν κατὰ τοῦ »Ἰησοῦ, ὅπως θανατώσουσιν αὐτόν· καὶ οὐχ εὗρον, πολλῶν προσελ- »θόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο εἶπον· »Οὗτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν »ἡμερῶν οἰκοδομῆσαι. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Οὐδὲν »ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. »καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶν- »τος ἵνα ἡμῖν εἴπῃς· εἶ σὺ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ; λέγει αὐτῷ »ὁ Ἰησοῦς· Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν »τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον »ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ »ἱμάτια αὐτοῦ λέγων· Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύ- »ρων; ἰδοὺ νῦν ἠκούσατε τὴν βλασφημίαν αὐτοῦ. τί ὑμῖν δοκεῖ; οἱ » δὲ ἀποκριθέντες εἶπον· Ἔνοχος θανάτου ἐστίν«. εἶτα πάλιν μεθʼ ἕτερα· ### English translation (Claude) “And the high priest and the council sought false testimony against Jesus, so that they might put him to death, and found none, though many false witnesses came forward. But at last two came forward and said, ‘This man said, I can destroy the temple of God and build it in three days.’ And the high priest stood up and said to him, ‘Do you answer nothing? What is it that these testify against you?’ But Jesus was silent. And the high priest said to him, ‘I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.’ Jesus says to him, ‘You have said so; but I tell you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.’ Then the high priest tore his garments, saying, ‘He has blasphemed; what further need have we of witnesses? Behold, now you have heard his blasphemy. What is your judgment?’ They answered and said, ‘He deserves death.’” Then again, after other things: ### Scripture references - Matt 26:59–66: quotation, high confidence ### Translation notes - The quotation is Matt 26:59–66. ### Citation (SBL) Origen, Comm. Jo. 28.109 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-109). ## Commentary on John 28.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-110 - Source: Preuschen 4:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus was silent before the chief priests. ### Greek text »Καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ »πρεσβυτέρων οὐδὲν ἀπεκρίνατο«. ### English translation (Claude) “And while he was being accused by the chief priests and elders, he answered nothing.” ### Scripture references - Matt 27:12: quotation, high confidence ### Translation notes - The quotation is Matt 27:12. ### Citation (SBL) Origen, Comm. Jo. 28.110 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-110). ## Commentary on John 28.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-111 - Source: Preuschen 4:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They persuaded the crowds to choose Barabbas. ### Greek text καὶ πάλιν μετʼ ὀλίγα· »Οἱ δὲ »ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται »τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν ἀπολέσωσιν«. ### English translation (Claude) And again shortly after: “But the chief priests and the elders persuaded the crowds to ask for Barabbas and to destroy Jesus.” ### Scripture references - Matt 27:20: quotation, high confidence ### Translation notes - The quotation is Matt 27:20. ### Citation (SBL) Origen, Comm. Jo. 28.111 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-111). ## Commentary on John 28.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-112 - Source: Preuschen 4:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the resurrection the chief priests bribed the guards. ### Greek text εἶτα μετὰ τὴν ἀνάστασιν Μαρίας τῆς Μαγδαληνῆς καὶ τῆς ἄλλης Μαρίας· »Ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν »ἀνήγγειλαν τοῖς ἀρχιερεῦσιν πάντα τὰ γενόμενα. καὶ συναχθέντες »μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ »ἔδωκαν τοῖς στρατιώταις … »ἐλθόντες νυκτὸς ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· κἂν ἀκουσθῇ »τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιή- »σομεν«. ### English translation (Claude) Then, after the resurrection and Mary Magdalene and the other Mary: “Behold, some of the guard went into the city and reported to the chief priests all that had happened. And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers …: ‘… came by night and stole him while we were asleep. And if this comes to the governor's ears, we will persuade him and keep you out of trouble.’” ### Scripture references - Matt 28:11–14: quotation, high confidence ### Translation notes - The quotation is Matt 28:11–14. The digital text repeats several words and has lost “saying, Say that his disciples” (Matt 28:13), marked …; the rest is translated as printed. ### Citation (SBL) Origen, Comm. Jo. 28.112 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-112). ## Commentary on John 28.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-113 - Source: Preuschen 4:406–407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's account also shows the chief priests' guilt. ### Greek text Λουκᾶς δὲ ἀνέγραψεν ὅτι »Εἰσῆλθεν Σατανᾶς εἰς Ἰούδαν ἐπι- »καλούμενον Ἰσκαριώθ, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα, καὶ ἀπελ- »θὼν συνελάλησεν τοῖς ἀρχιερεῦσι καὶ στρατηγοῖς, ὅπως αὐτὸν »παραδῷ αὐτοῖς«. εἶτα μετʼ ὀλίγα· »Εἶπεν, φησίν, ὁ Ἰησοῦς πρὸς »τοὺς παραγενομένους ἐπʼ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ »καὶ πρεσβυτέρους· Ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ »ξύλων;« καὶ μετʼ ὀλίγα· »Συλλαβόντες αὐτὸν ἦγον καὶ εἰσήγαγον »εἰς τὴν οἰκίαν τοῦ ἀρχιερέως«· καὶ ἔτι μετʼ ὀλίγα· »Εἱστήκεισαν οἱ »ἀρχιερεῖς καὶ οἱ γραμματεῖς, εὐτόνως κατηγοροῦντες αὐτοῦ«. ### English translation (Claude) And Luke recorded that “Satan entered into Judas called Iscariot, who was of the number of the twelve, and he went away and conferred with the chief priests and officers how he might hand him over to them.” Then shortly after: “Jesus said,” he says, “to the chief priests and officers of the temple and elders who had come out against him, ‘Have you come out as against a robber, with swords and clubs?’” And shortly after: “Having seized him, they led him away and brought him into the high priest's house”; and still shortly after: “The chief priests and the scribes stood by, vehemently accusing him.” ### Scripture references - Luke 22:3–4: quotation, high confidence - Luke 22:52: quotation, high confidence - Luke 22:54: quotation, high confidence - Luke 23:10: quotation, high confidence ### Translation notes - The quotations are Luke 22:3–4, 22:52, 22:54, and 23:10. ### Citation (SBL) Origen, Comm. Jo. 28.113 (Preuschen 4:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-113). ## Commentary on John 28.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-114 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke on the council at dawn. ### Greek text καὶ πάλιν μετʼ ὁλίγα· »Ὠς ἡμέρα ἐγένετο, συνήχθη τὸ πρεσβυτέριον τοῦ »λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ »συνέδριον αὐτῶν«. ### English translation (Claude) And again shortly after: “When day came, the assembly of the elders of the people gathered, both chief priests and scribes, and they led him away to their council.” ### Scripture references - Luke 22:66: quotation, high confidence ### Translation notes - The quotation is Luke 22:66. ### Citation (SBL) Origen, Comm. Jo. 28.114 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-114). ## Commentary on John 28.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-115 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of Judas and the chief priests. ### Greek text Ὁ δὲ Μάρκος φησὶν ὅτι »Ἰούδας Ἰσκαριώτης, εἷς τῶν δώδεκα, »προσῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα παραδῷ αὐτόν. οἱ δὲ ἀκούσαν- »τες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι«· καὶ μετʼ ὀλίγα· »Ἔτι τοῦ Ἰησοῦ λαλοῦντος παραγίνεται Ἰούδας Ἰσκαριώτης, »εἷς τῶν δώδεκα, καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ »ξύλων παρὰ τῶν γραμματέων καὶ τῶν Φαρισίων καὶ πρεσβυτέ- »ρων«· καὶ μετʼ ὀλίγα· ### English translation (Claude) And Mark says that “Judas Iscariot, one of the twelve, went to the chief priests in order to hand him over to them. And when they heard it they were glad and promised to give him money”; and shortly after: “While Jesus was still speaking, Judas Iscariot, one of the twelve, arrives, and with him a great crowd with swords and clubs, from the scribes and the Pharisees and elders”; and shortly after: ### Scripture references - Mark 14:10–11: quotation, high confidence - Mark 14:43: quotation, high confidence ### Translation notes - The quotations are Mark 14:10–11 and 14:43 (Origen's text reads “Pharisees” with the scribes). ### Citation (SBL) Origen, Comm. Jo. 28.115 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-115). ## Commentary on John 28.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-116 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark on the gathering before Caiaphas. ### Greek text »Ἀπήγαγον τὸν Ἰησοῦν πρὸς Καϊάφαν τὸν »ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ γραμματεῖς καὶ »πρεσβύτεροι«. ### English translation (Claude) “They led Jesus away to Caiaphas the high priest, and all the chief priests and scribes and elders come together.” ### Scripture references - Mark 14:53: quotation, high confidence ### Translation notes - The quotation is Mark 14:53 (Mark does not name Caiaphas; Origen supplies it). ### Citation (SBL) Origen, Comm. Jo. 28.116 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-116). ## Commentary on John 28.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-117 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's account of the interrogation. ### Greek text εἶτα πάλιν μετʼ ὀλίγα· »Ἀναστὰς ὁ ἀρχιερεὺς ἐπη- »ρώτησεν τὸν ἰησοῦν λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὗ τοί σου »καταμαρτυροῦσιν; ὁ δὲ ἐσιώπα καὶ οὐ δὲν ἀπεκρίνατο. πάλιν ὁ ἀρ- »χιερεὺς ἐπηρώτησεν αὐτὸν ἐκ δευτέρου λέγων· Σὺ εἶ ὁ χριστὸς ὁ »υἱὸς τοῦ εὐλογητοῦ; ὁ δὲ Ἰησοῦς ἀποκριθεὶς λέγει αὐτῷ· Σὺ εἶπας· »ὅτι ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ »δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐ- »ρανοῦ., ο δὲ ἀρχιερεὺς διαρρήξας εὐθέως τοὺς χιτῶνας αὐτοῦ«. ### English translation (Claude) Then again shortly after: “The high priest stood up and asked Jesus, saying, ‘Do you answer nothing? What is it that these testify against you?’ But he was silent and answered nothing. Again the high priest asked him a second time, saying, ‘Are you the Christ, the Son of the Blessed?’ And Jesus answered and says to him, ‘You say that I am; and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.’ And the high priest at once tore his garments.” ### Scripture references - Mark 14:60–63: quotation, high confidence ### Translation notes - The quotation is Mark 14:60–63, in the form Origen cites. ### Citation (SBL) Origen, Comm. Jo. 28.117 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-117). ## Commentary on John 28.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-118 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark on the morning council and the accusations before Pilate. ### Greek text εἶτα μετʼ ὀλίγα· »Πρωΐ συμβούλιον ἐποίησαν οἱ ἀρχιερεῖς μετὰ τῶν »πρεσβυτέρων καὶ τῶν γραμματέων καὶ ὅλον τὸ συνέδριον, καὶ »δήσαντες τὸν Ἰησοῦν ἀπήγαγον εἰς τὴν αὐλὴν καὶ παρέδωκαν Πι- »λάτῳ«. εἶτα μετʼ ὀλίγα· »Κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά, »αὐτὸς δὲ οὐδὲν ἀπεκρίνετο«. ### English translation (Claude) Then shortly after: “In the morning the chief priests with the elders and the scribes and the whole council held a consultation, and they bound Jesus, led him away into the courtyard, and handed him over to Pilate.” Then shortly after: “The chief priests accused him of many things, but he answered nothing.” ### Scripture references - Mark 15:1: quotation, high confidence - Mark 15:3: quotation, high confidence ### Translation notes - The quotations are Mark 15:1 and 15:3. ### Citation (SBL) Origen, Comm. Jo. 28.118 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-118). ## Commentary on John 28.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-119 - Source: Preuschen 4:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John on Jesus led from Caiaphas. ### Greek text ὁ δὲ Ἰωάννης φησὶν ὅτι »Ἄγουσι τὸν »Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον«. ### English translation (Claude) And John says that “they lead Jesus from Caiaphas to the praetorium.” ### Scripture references - John 18:28: quotation, high confidence ### Translation notes - The quotation is John 18:28. ### Citation (SBL) Origen, Comm. Jo. 28.119 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-119). ## Commentary on John 28.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-120 - Source: Preuschen 4:407–408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All four Gospels show Caiaphas' wickedness; yet John says he prophesied. ### Greek text ταῦτα δὲ ἐπὶ πλεῖον ἐξεθέμεθα ὑπὲρ τοῦ διὰ πολλῶν ἁπάντων τῶν εὐαγγελιστῶν μαρ- τυριῶν παραστῆσαι τὴν χύσιν τῆς τοῦ Καϊάφα κακίας, καὶ ὅτι κατὰλύειν τοῦ Ἰησοῦ ἀγωνιζόμενος οὐδὲν ἧττον προεφήτευσεν· ὅτι μὲν οὖν προεφήτευσεν, σαφῶς ἐδίδαξεν ἡμᾶς ὁ Ἰωάννης. ### English translation (Claude) We have set these out at greater length so as to show, by many testimonies of all the evangelists, the extent of Caiaphas' wickedness, and that while striving to destroy Jesus he none the less prophesied; that he prophesied John has clearly taught us. ### Scripture references - John 11:51: allusion, high confidence ### Translation notes - The allusion is John 11:51. ### Citation (SBL) Origen, Comm. Jo. 28.120 (Preuschen 4:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-120). ## Commentary on John 28.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-121 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does everyone who prophesies do so by the Holy Spirit? ### Greek text Ζητήσεις δὲ εἰ πάντως, εἴ τις προφητεύει, ἐκ πνεύματος ἁγίου προφητεύει, κἄν τισιν φαίνηται μηδεμιᾶς ζητήσεως ἔχεσθαι λεγόμενον. ### English translation (Claude) You will ask whether, if anyone prophesies, he certainly prophesies from the Holy Spirit, even if to some this seems to be said without any need of inquiry. ### Citation (SBL) Origen, Comm. Jo. 28.121 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-121). ## Commentary on John 28.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-122 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David feared losing the Spirit after sin, and Wisdom says the Spirit flees deceit. ### Greek text πῶς δὲ οὐ ζητήσεως ἄξιόν ἐστιν, εἴγε Δαβὶδ μετὰ τὴν ἐπὶ τοῦ Ούρίου ἁμαρτίαν εὐλαβούμενος ἀφαιρεθῆναι ἀπʼ αὐτοῦ τὸ ἅγιον πνεῦμά φησι· »Τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπʼ »ἐμοῦ«; εἰ δέ τις προσίεται καὶ τὸ »Ἅγιον γὰρ πνεῦμα παιδείας »φεύξεται δόλον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων« σαφῶς δόξει παρίστασθαι ὅτι φεύγει ἀπὸ τῆς δεδολιωμένης ψυχῆς, κἂν πρότερον τύχῃ πρὸ δόλου καὶ ἁμαρτίας γενόμενον ἐκεῖ, τὸ ἅγιον πνεῦμα. ### English translation (Claude) And how is it not worthy of inquiry, if David, after his sin concerning Uriah, fearing that the Holy Spirit would be taken from him, says, “Do not take your Holy Spirit from me”? And if anyone also accepts “For the holy spirit of instruction will flee deceit and will withdraw from senseless reasonings,” it will seem clearly shown that the Holy Spirit flees from a soul that has become deceitful, even if it happened to be there before the deceit and sin. ### Scripture references - Ps 51:11 (50:13 LXX): quotation, high confidence ### Extrabiblical texts - Wis 1:5 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Ps 51:11 (50:13 LXX) and Wis 1:5. ### Citation (SBL) Origen, Comm. Jo. 28.122 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-122). ## Commentary on John 28.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-123 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Can the Spirit dwell in sinners, since only by the Spirit can one call Jesus Lord? ### Greek text οὕτω δὲ ζητήσεως ἄξιόν ἐστιν τὸ περὶ τοῦ ἀγίου πνεύματος εἰ δύναται εἶναι καὶ ἐν ἁμαρτωλῷ ψυχῇ, ὥστʼ ἄν τινα εἰπεῖν ὅτι εἴπερ »Οὐδεὶς δύναται εἰπεῖν Κύριος Ἰησοῦς εἰ μὴ ἐν πνεύματι »ἁγίῳ«· πολλοὶ δὲ καὶ τῶν ἁμαρτωλῶν διάκεινται πρὸς τὸν Ἰησοῦν ὡς πρὸς κύριον, καὶ ἐν αὐτοῖς ἂν εἴη τὸ ἅγιον πνεῦμα. ### English translation (Claude) Thus it is worth inquiring about the Holy Spirit whether it can be even in a sinful soul, so that someone might say that, if “no one can say ‘Jesus is Lord’ except in the Holy Spirit,” and many sinners are disposed toward Jesus as toward a Lord, the Holy Spirit would be in them too. ### Scripture references - 1 Cor 12:3: quotation, high confidence ### Translation notes - The quotation is 1 Cor 12:3. ### Citation (SBL) Origen, Comm. Jo. 28.123 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-123). ## Commentary on John 28.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-124 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sins before receiving the Spirit may be forgiven; ### Greek text καὶ τάχα ἐπεὶ οἱ μετὰ τὸ τυχεῖν αὐτοῦ ἁμαρτάνοντες οὐκ ἂν τυγχάνοιεν ἀφέσεως, διὰ τοῦτο λέγεται περὶ τῶν πρὸ τοῦ ἁγίου πνεύματός τινι ἡμαρτημένων τὸ »Πᾶσα ἁμαρτία καὶ βλασφημία ἁφεθήσεται τοῖς »υἱοῖς τῶν ἀνθρώπων«· ### English translation (Claude) And perhaps, since those who sin after receiving it would not obtain forgiveness, for this reason it is said of sins committed by someone before the Holy Spirit, “Every sin and blasphemy will be forgiven the sons of men”; ### Scripture references - Matt 12:31: quotation, high confidence ### Translation notes - The quotation is Matt 12:31 (compare Mark 3:28); the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.124 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-124). ## Commentary on John 28.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-125 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinning while the Spirit is present is blasphemy against the Spirit. ### Greek text περὶ δὲ τῶν μετὰ τὸ τυχεῖν ἁγίου πνεύματος ἐπταικότων τὸ »Ὀ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσας οὐκ »ἔχει ἄφεσιν οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι«. βλασφημεῖ γὰρ ἔργοις καὶ λόγοις ἁμαρτίας εἰς τὸ παρὸν πνεῦμα ἅγιον ὁ καὶ παρόντος αὐτοῦ ἐν τῇ ψυχῇ ἁμαρτάνων. ### English translation (Claude) but of those who have stumbled after receiving the Holy Spirit, “But whoever blasphemes against the Holy Spirit has no forgiveness, either in this age or in the age to come.” For one who sins while the Spirit is present in his soul blasphemes the present Holy Spirit by deeds and words of sin. ### Scripture references - Matt 12:32: quotation, high confidence ### Translation notes - The quotation combines Matt 12:32 and Luke 12:10. ### Citation (SBL) Origen, Comm. Jo. 28.125 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-125). ## Commentary on John 28.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-126 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrews 6 also speaks of those who fall away after sharing in the Spirit. ### Greek text οὕτω δέ τις φήσει εἰρῆσθαι καὶ τὸ ἐν τῇ πρὸς Ἑβραίους τοῦτον ἀναγεγραμμένον τὸν τρόπον· »Ἀδύνατον γἂρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς »δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου, »καὶ καλὸν γευσαμένους θεοῦ ῥὴμα δυνάμεις τε μέλλοντος αἰῶνος, »καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦν- »τας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας«. πρόσχες γὰρ ἐν τούτοις τὸ »Μετόχους γενηθέντας πνεύματος ἁγίου«. ### English translation (Claude) Thus someone will say is meant also what is written in the letter to the Hebrews in this way: “For it is impossible, in the case of those who have once been enlightened, and have tasted the heavenly gift, and become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and have fallen away, to renew them again to repentance, since they crucify the Son of God for themselves and put him to open shame.” For note in these words “become partakers of the Holy Spirit.” ### Scripture references - Heb 6:4–6: quotation, high confidence ### Translation notes - The quotation is Heb 6:4–6. ### Citation (SBL) Origen, Comm. Jo. 28.126 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-126). ## Commentary on John 28.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-127 - Source: Preuschen 4:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the other hand, the Spirit was “not yet” given before Jesus' glorification. ### Greek text εἰς δὲ τὸ ἐναντίον, ὡς, εἰ καὶ προεφήτευσεν ὁ Καϊάφας, οὐδὲν ἧττον οὐκ ἦν πνεῦμα ἅγιον ἐν αὐτῷ, λεχθείη ἂν τὸ »Οὔπω γὰρ ἦν πνεῦμα, »ὅτι Ἰησοῦς οὔπω ἐδοξάσθη«. ### English translation (Claude) To the contrary, that even if Caiaphas prophesied, the Holy Spirit was none the less not in him, “For the Spirit was not yet, because Jesus was not yet glorified” might be said. ### Scripture references - John 7:39: quotation, high confidence ### Translation notes - The quotation is John 7:39. ### Citation (SBL) Origen, Comm. Jo. 28.127 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-127). ## Commentary on John 28.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-128 - Source: Preuschen 4:408–409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If not even the apostles had the Spirit before the resurrection, Caiaphas surely did not. ### Greek text καὶ εἴπερ οὐκ ἦν πνεῦμα οὐδὲ ἐν τοῖς ἀποστόλοις πρὸ τοῦ Ἰησοῦν δοξασθῆναι, πόσῳ πλέον οὐκ ἦν ἐν τῷ καϊάφᾳ; ἀναστὰς δὲ ὁ σωτὴρ »ἐνεφύσησεν« τοῖς μαθηταῖς »καὶ λέγει »αὐτοῖς· Λάβετε πνεῦμα ἅγιον« καὶ τὰ ἑξῆς· ### English translation (Claude) And if the Spirit was not even in the apostles before Jesus was glorified, how much less was it in Caiaphas? But the Savior, having risen, “breathed” on the disciples “and says to them, ‘Receive the Holy Spirit,’” and what follows. ### Scripture references - John 20:22: quotation, high confidence ### Translation notes - The quotation is John 20:22. ### Citation (SBL) Origen, Comm. Jo. 28.128 (Preuschen 4:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-128). ## Commentary on John 28.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-129 - Source: Preuschen 4:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil spirits too can testify to Jesus, as the demons did. ### Greek text τολμηρῶς μὲν οὖν τις παραθήσεται τὰ λεχθησόμενα πρὸς τὸ μὴ ἀπὸ ἁγίου πνεύματος προπεφητευκέναι τὸν Καϊάφαν· ὁμῶς δʼ οὖν ἐρεῖ ὅτι δύναται καὶ πονηρὰ πνεύματα μαρτυρεῖν τῷ Ἰησοῦ καὶ προφητεύειν περὶ αὐτοῦ ἢ μαρτυρεῖν αὐτῷ, ὥσπερ τὸ λέγον· »Οἴδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ »θεοῦ« καὶ τὰ παρακαλοῦντα αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν καὶ λέγοντα· »Ἦλθες ἀπολέσαι ἡμᾶς;« ### English translation (Claude) Someone will boldly set out what will be said toward the view that Caiaphas did not prophesy from the Holy Spirit; nevertheless he will say that even evil spirits can bear witness to Jesus and prophesy about him, like the one that says, “We know who you are, the Holy One of God,” and those that begged him not to command them to go into the abyss and said, “Have you come to destroy us?” ### Scripture references - Mark 1:24: quotation, high confidence - Luke 8:31: allusion, high confidence ### Translation notes - The quotations and allusions are Mark 1:24 (compare Luke 4:34) and Luke 8:31. ### Citation (SBL) Origen, Comm. Jo. 28.129 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-129). ## Commentary on John 28.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-130 - Source: Preuschen 4:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slave girl with a Pythian spirit also bore witness to the apostles. ### Greek text Καὶ ἐν ταῖς Πράξεσι δὲ τῶν ἀποστόλων γέγραπται ταῦτα· »Ἐγένετο πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ »ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἅτις ἐργασίαν πολλὴν »παρεῖχει τοῖς κυρίοις αὐτῆς μαντευομένη. αὕτη κατακολουθήσασα »Παύλῳ καὶ ἡμῖν † ἔκραξεν λέγουσα ὅτι Οὗτοι οἱ ἄνθρωποι δοῦλοι » τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ἡμῖν ὁδὸν σω- »τηρίας«. ### English translation (Claude) And in the Acts of the Apostles this is written: “It happened, as we were going to the place of prayer, that a slave girl who had a spirit of divination met us, who brought her masters much gain by fortune-telling. She followed Paul and us and cried out, saying, ‘These men are servants of the Most High God, who proclaim to us a way of salvation.’” ### Scripture references - Acts 16:16–17: quotation, high confidence ### Translation notes - The quotation is Acts 16:16–17; a dagger marks a doubtful reading. ### Citation (SBL) Origen, Comm. Jo. 28.130 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-130). ## Commentary on John 28.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-131 - Source: Preuschen 4:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Her words were effectively prophecy. ### Greek text φήσει οὖν ὁ τούτοις συγχρώμενος ὅτι οὐδὲν ἀποδεῖ προφητείας ὁ τοῦ πύθωνος λόγος, μαρτυρῶν τοῖς ἀποστόλοις καὶ προτρέπων ὡς ἐπὶ ὁδὸν σωτηρίας καταγγελλομένην πιστεύειν τοὺς ἀκούσαντας. ### English translation (Claude) One who uses these, then, will say that the word of the Pythian spirit falls in no way short of prophecy, bearing witness to the apostles and urging the hearers to believe in the proclaimed way of salvation. ### Scripture references - Acts 16:17: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.131 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-131). ## Commentary on John 28.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-132 - Source: Preuschen 4:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Balaam spoke from an angel rather than from God, as the story of the donkey suggests. ### Greek text ἐπεὶ δὲ καὶ τὰ τοῦ Βαλαὰμ παρεθέμεθα, πρόσχες εἰ δύναται καὶ περὶ αὐτοῦ λέγεσθαι ὅτι οὐ θεόθεν ἐλάλησεν ἀλλʼ ἀπὸ ἀγγέλου· »Ἔστη, γάρ φησιν, ὁ ἄγγελος τοῦ θεοῦ ἐν τῇ ὁδῷ ἐνδιαβάλλειν αὐ- »τόν. καὶ αὐτὸς ἐπιβεβήκει ἐπὶ τῆς ὄνου αὐτοῦ καὶ οἱ δύο παῖδες »αὐτοῦ μετʼ αὐτοῦ. καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ ἀνθε- »στηκότα ἐν τῇ ὁδῷ, καὶ τῆν ῥομφαίαν αὐτοῦ ἐσπασμένην ἐν τῇ »χειρὶ αὐτοῦ, καὶ ἐξέκλινεν ἡ ὄνος ἐκ τῆς ὁδοῦ καὶ ἐπορεύετο εἰς »τὸ πεδίον. καὶ ἐπάταξεν Βαλαὰμ τὴν ὅνον ἐν τῇ ῥάβδῳ τοῦ »εὐθῦναι αὐτὴν ἐν τῇ ὁδῷ· καὶ ἔστη ὁ ἄγγελος τοῦ θεοῦ ἐν ταῖς αὔλαξι »τῶν ἀμπέλων, φραγμὸς ἐντεῦθεν καὶ φραγμὸς ἐντεῦθεν«. εἶτα μετʼ ὀλίγα· ### English translation (Claude) And since we have set out also the things concerning Balaam, consider whether it can be said of him too that he spoke not from God but from an angel: “The angel of God,” it says, “stood in the way to oppose him. And he was riding on his donkey, and his two servants were with him. And the donkey, seeing the angel of God standing against him in the way, and his sword drawn in his hand, turned aside out of the way and went into the field. And Balaam struck the donkey with his rod to turn her into the way; and the angel of God stood in the furrows of the vineyards, a wall on this side and a wall on that side.” Then shortly after: ### Scripture references - Num 22:22–24: quotation, high confidence ### Translation notes - The quotation is Num 22:22–24 (LXX); the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.132 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-132). ## Commentary on John 28.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-133 - Source: Preuschen 4:409–410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel tells Balaam to speak only what the angel says. ### Greek text »Ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ συνεκάθισεν ὑποκάτω Βα- »λαάμ«. καὶ πάλιν μετʼ ὀλίγα· »Εἶπεν αὐτῷ ὁ ἄγγελος τοῦ θεοῦ· Διατί »ἐπάταξας τὴν ὄνον σου τοῦτο τρίτον; καὶ ἰδοὺ ἐγὼ ἐξῆλθον εἰς δια- »βολήν σου, ὅτι οὐκ εὐθεῖα ἡ ὁδός σου ἐναντίον μου· καὶ ἰδοῦσά με« »ἡ ὄνος ἐξέκλινεν ἀπʼ ἐμοῦ τοῦτο τρίτον· καὶ εἰ μὴ ἐξέκλινεν ἀπʼ »ἐμοῦ, νῦν σὲ μὲν ἂν ἀπέκτεινα ἐκείνην δʼ ἂν περιεποιησάμην. καὶ »εἶπεν βαλαὰμ τῷ ἀγγέλῳ· Κύριε, ἡμάρτηκα, οὐ γὰρ ἠπιστάμην ὅτι »σὺ ἀνθέστηκας εἰς συνάντησίν μοι ἐν τῇ ὁδῷ· καὶ νῦν εἰ μή σοι »ἀρέσκει, ἀποστραφήσομαι. καὶ εἶπεν ὁ ἄγγελος τοῦ θεοῦ πρὸς »Βαλαάμ· Συμπορεύθητι μετὰ τῶν ἀνθρώπων· πλὴν τὸ ῥῆμα ὃ »ἐὰν εἴπω πρὸς σὲ τοῦτο φυλάξῃ λαλῆσαι«. ### English translation (Claude) “The donkey, seeing the angel of God, lay down under Balaam.” And again shortly after: “The angel of God said to him, ‘Why have you struck your donkey these three times? Behold, I came out to oppose you, because your way was not straight before me; and the donkey saw me and turned aside from me these three times; and if she had not turned aside from me, I would now have killed you and saved her alive.’ And Balaam said to the angel, ‘Lord, I have sinned, for I did not know that you stood against me in the way; and now, if it does not please you, I will turn back.’ And the angel of God said to Balaam, ‘Go with the men; but the word that I speak to you, that you shall take care to speak.’” ### Scripture references - Num 22:27: quotation, high confidence - Num 22:32–35: quotation, high confidence ### Translation notes - The quotations are Num 22:27 and 22:32–35. ### Citation (SBL) Origen, Comm. Jo. 28.133 (Preuschen 4:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-133). ## Commentary on John 28.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-134 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is the angel who gives Balaam the word. ### Greek text παρατήρει γὰρ ὅτι ἄγγελός ἐστιν ὁ λέγων· »Τὸ ῥῆμα ὃ ἐὰν εἴπω πρὸς σὲ τοῦτο φυλ- »λάξῃ λαλῆσαι«. ### English translation (Claude) For observe that it is an angel who says, “The word that I speak to you, that you shall take care to speak.” ### Scripture references - Num 22:35: quotation, high confidence ### Translation notes - The quotation is Num 22:35. ### Citation (SBL) Origen, Comm. Jo. 28.134 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-134). ## Commentary on John 28.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-135 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Yet shortly after, God himself put the word in Balaam's mouth. ### Greek text ἀλλὰ φήσεις ὅτι μετʼ ὀλίγα ἐφάνη ὁ θεὸς τῷ Βαλαὰμ καὶ εἶπεν πρὸς αὐτὸν Βαλαάμ· »Τοὺς ἑπτὰ βωμοὺς ἡτοίμασα »καὶ ἀνεβίβασα μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν. καὶ ἐνέβαλεν ὁ »θεὸς ῥῆμα εἰς τὸ στόμα Βαλαὰμ καὶ εἶπεν· Ἐπιστραφεὶς πρὸς βα- »λαὰμ οὕτω λαλήσεις«. ### English translation (Claude) But you will say that shortly after God appeared to Balaam, and Balaam said to him, “I have prepared the seven altars and offered a calf and a ram on each altar. And God put a word into Balaam's mouth and said, ‘Return to Balak, and thus you shall speak.’” ### Scripture references - Num 23:4–5: quotation, high confidence ### Translation notes - The quotation is Num 23:4–5 (the digital text reads “Balaam” for “Balak”). ### Citation (SBL) Origen, Comm. Jo. 28.135 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-135). ## Commentary on John 28.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-136 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both the angel's and God's words are true. ### Greek text καὶ σὺ δὲ πρόσχες πῶς ἀμφότερα ἀληθῆ ἐστὶν καὶ τὸ ὑπὸ τοῦ ἀγγέλου λεγόμενον ἐν τῷ »Ὅ ἐὰν εἴπω πρὸς »σὲ τοῦτο φυλάξῃ λαλῆσαι«· καὶ τὸ ὑπὸ τῆς γραφῆς ἀπαγγελλόμενον ὅτι »Ἐνέβαλεν ὁ θεὸς ῥῆμα εἰς τὸ στόμα βαλαὰμ καὶ εἶπεν«. ### English translation (Claude) And you too consider how both are true: what is said by the angel in “What I speak to you, that you shall take care to speak,” and what is reported by Scripture, that “God put a word into Balaam's mouth and said.” ### Scripture references - Num 22:35: quotation, high confidence - Num 23:5: quotation, high confidence ### Translation notes - The quotations are Num 22:35 and 23:5. ### Citation (SBL) Origen, Comm. Jo. 28.136 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-136). ## Commentary on John 28.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-137 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen obelized “the Spirit of God came upon him,” absent from other Greek versions. ### Greek text τὸ δὲ »Ἐγενήθη πνεῦμα θεοῦ ἐπʼ αὐτῷ« ὠβελίσαμεν, μήτε αὐτὸ μήτε παραπλήσιόν τι αὐτῷ εὑρόντες ἐν ταῖς λοιπαῖς ἐκδόσεσιν. ### English translation (Claude) But “And the Spirit of God came upon him” we have marked with an obelus, having found neither it nor anything like it in the other versions. ### Scripture references - Num 23:7: allusion, medium confidence ### Translation notes - Origen refers to his Hexapla, where an obelus marked Septuagint text lacking in the Hebrew and other versions. The phrase stands in the LXX of Num 23:7. ### Citation (SBL) Origen, Comm. Jo. 28.137 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-137). ## Commentary on John 28.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-138 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Again God puts a word in Balaam's mouth. ### Greek text πάλιν τε αὖ μετʼ ὀλίγα· »Συνήντησεν, φησίν, ὁ θεὸς τῷ Βαλαὰμ καὶ ἐνέ- »βαλεν ῥῆμα εἰς τὸ στόμα αὐτοῦ καὶ εἶπεν· Ἀποστράφηθι πρὸς Βα- »λαὰκ καὶ τάδε λαλήσεις«. ### English translation (Claude) And again shortly after: “God met Balaam,” it says, “and put a word into his mouth and said, ‘Return to Balak, and these things you shall speak.’” ### Scripture references - Num 23:16: quotation, high confidence ### Translation notes - The quotation is Num 23:16. ### Citation (SBL) Origen, Comm. Jo. 28.138 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-138). ## Commentary on John 28.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-139 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture also speaks of an evil spirit from God on Saul, and of a lying spirit in Ahab's prophets. ### Greek text Εἰς ταῦτα δὲ πάντα ὁ ἀποτολμῶν φήσει ὅτι καὶ ἐπὶ τοῦ Σαοὺλ εἴρηται· »Πνεῦμα θεοῦ πονηρὸν »ἔπνιγεν αὐτόν«. ἀλλὰ καὶ πνεῦμα ψευδὲς ἐξελθὸν γέγονεν ἐν στόματι πάντων τῶν προφητῶν τοῦ Ἀχαάβ, εἰπόντος κυρίου· »Τίς »ἀπατήσει τὸν Ἀχαάβ«;· καὶ ἐξελθόντος πνεύματος ψευδοῦς καὶ εἰπόντος· »Ἐγὼ ἀπατήσω«. ### English translation (Claude) To all these, the one who ventures will say that of Saul too it is said, “An evil spirit of God choked him.” And also a lying spirit went out and was in the mouth of all Ahab's prophets, when the Lord said, “Who will deceive Ahab?”, and a lying spirit came out and said, “I will deceive him.” ### Scripture references - 1 Sam 16:14: quotation, high confidence - 1 Kgs 22:20–22: quotation, high confidence ### Translation notes - The quotations are 1 Sam 16:14 (LXX) and 1 Kgs 22:20–22 (3 Kingdoms). ### Citation (SBL) Origen, Comm. Jo. 28.139 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-139). ## Commentary on John 28.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-140 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Caiaphas was not holy, he did not prophesy by the Holy Spirit. ### Greek text Ταῦτα μὲν οὖν εἰς τοὺς τόπους ἐζητήσθω, δυναμένου τινὸς ἀφʼ ἐαυτοῦ τὰ ἀκόλουθα τοῖς ἐκτεθεῖσιν ῥητοῖς σκοπῆσαι περὶ τοῦ πῶς προεφήτευσεν ὁ Καϊάφας. μήποτε δὲ καὶ ταῦτα εἰς τὴν προφητείαν αὐτοῦ λεκτέον, ὅτι ἐπεὶ μὴ ἅγιος ἦν, εἰ καὶ προεφήτευσεν, <ἀλλʼ οὐκ ἀπὸ πνεύματος ἁγίου προεφήτευσεν>. ### English translation (Claude) Let these things, then, be inquired into on the passages, since someone can himself consider what follows from the texts set out about how Caiaphas prophesied. But perhaps this too must be said about his prophecy: that since he was not holy, even if he prophesied, he did not prophesy from the Holy Spirit. ### Scripture references - John 11:51: allusion, high confidence ### Translation notes - The last clause is supplied by the editor. ### Citation (SBL) Origen, Comm. Jo. 28.140 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-140). ## Commentary on John 28.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-141 - Source: Preuschen 4:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Similarly, Saul's messengers and Saul himself prophesied. ### Greek text ὥσπερ δὲ ζητήσεως ἄξιόν ἐστιν πῶς προεφήτευσεν Καϊάφας, οὕτως καὶ ἐν τῇ πρώτῃ τῶν Βασιλειῶν ζητήσεις πῶς προεφήτευσαν οἱ ἄγγελοι τοῦ Σαοὺλ σταλέντες ἐπὶ τὸν Δαβίδ, καὶ μετʼ αὐτοὺς ὁ Σαούλ. ### English translation (Claude) And just as it is worth inquiring how Caiaphas prophesied, so also in the first book of Kingdoms you will inquire how the messengers of Saul, sent against David, prophesied, and after them Saul. ### Scripture references - 1 Sam 19:20–24: allusion, high confidence ### Translation notes - The allusion is 1 Sam 19:20–24. ### Citation (SBL) Origen, Comm. Jo. 28.141 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-141). ## Commentary on John 28.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-142 - Source: Preuschen 4:410–411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The story of Saul's messengers at Ramah. ### Greek text γέγραπται γάρ· »Καὶ ἀπηγγέλη τῷ Σαοὺλ λέγοντες· Ἰδοὺ Δαβὶδ εἰς Αὐὼθ ἐν Ῥαμά. »καὶ ἀπέστειλεν Σαοὺλ ἀγγέλους λαβεῖν τὸν Δαβίδ, καὶ εἴδοσαν τὴν »ἐκκλησίαν τῶν προφητῶν, καὶ Σαμουὴλ εἱστήκει καθεστηκὼς ἐπʼ »αὐτῶν. ### English translation (Claude) For it is written: “And it was told Saul, saying, ‘Behold, David is at Naioth in Ramah.’ And Saul sent messengers to take David, and they saw the assembly of the prophets, and Samuel was standing appointed over them. ### Scripture references - 1 Sam 19:19–20: quotation, high confidence ### Translation notes - The quotation is 1 Sam 19:19–20 (LXX “Auoth”). ### Citation (SBL) Origen, Comm. Jo. 28.142 (Preuschen 4:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-142). ## Commentary on John 28.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-143 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The messengers prophesied. ### Greek text καὶ ἐγενήθη ἐπὶ τοὺς ἀγγέλους Σαοὺλ πνεῦμα κυρίου καὶ »προεφήτευσαν καὶ αὐτοί. καὶ ἀπηγγέλη τῷ Σαούλ, καὶ ἀπέστειλεν »ἀγγέλους ἑτέρους καὶ προεφήτευσαν καὶ αὐτοί. ### English translation (Claude) And the Spirit of the Lord came upon the messengers of Saul, and they too prophesied. And it was told Saul, and he sent other messengers, and they too prophesied. ### Scripture references - 1 Sam 19:20–21: quotation, high confidence ### Translation notes - The quotation is 1 Sam 19:20–21. ### Citation (SBL) Origen, Comm. Jo. 28.143 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-143). ## Commentary on John 28.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-144 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saul himself went to Ramah. ### Greek text καὶ ἐθυμώθη ὀργῇ »Σαούλ, καὶ ἐπορεύθη εἰς Ἀρμαθαΐμ καὶ ἔρχεται ἕως τοῦ φρέατος »τοῦ μεγάλου καὶ ἐν τῇ ὁδῷ ἐς Σωφεῖν, καὶ ἐπηρώτησεν καὶ εἶπεν· ### English translation (Claude) And Saul was angered with wrath, and went to Armathaim, and comes as far as the great well that is on the way to Sephi, and asked and said, ### Scripture references - 1 Sam 19:21–22: quotation, high confidence ### Translation notes - The quotation is 1 Sam 19:21–22 (LXX). ### Citation (SBL) Origen, Comm. Jo. 28.144 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-144). ## Commentary on John 28.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-145 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saul too prophesied before Samuel. ### Greek text »Ποῦ Σαμουὴλ καὶ Δαβίδ; καὶ εἶπον· Ἰδοὺ εἰς Αὐὼθ Ῥαμά. καὶ »ἐπορεύθη ἐκεῖθεν εἰς Αὐὼθ Ῥαμά· καὶ ἐγενήθη ἐπʼ αὐτὸν πνεῦμα »θεοῦ, καὶ ἐπορεύετο πορευόμενος καὶ προφητεύων ἕως ἐλθὼν εἰς »Αὐὼθ Ῥαμά. καὶ ἐξεδύσατο τὰ ἱμάτια αὐτοῦ καὶ προεφήτευσεν »ἐνώπιον Σαμουήλ, καὶ ἔπεσεν γυμνὸς ὅλην τὴν ἡμέραν ἐκείνην καὶ »ὅλην τὴν νύκτα. διὰ τοῦτο ἔλεγον· Εἰ καὶ Σαοὺλ ἐν προφήταις«; ### English translation (Claude) ‘Where are Samuel and David?’ And they said, ‘Behold, at Naioth in Ramah.’ And he went from there to Naioth in Ramah; and the Spirit of God came upon him too, and he went on prophesying until he came to Naioth in Ramah. And he stripped off his clothes and prophesied before Samuel, and lay naked all that day and all that night. Therefore they said, ‘Is Saul too among the prophets?’” ### Scripture references - 1 Sam 19:22–24: quotation, high confidence ### Translation notes - The quotation is 1 Sam 19:22–24. ### Citation (SBL) Origen, Comm. Jo. 28.145 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-145). ## Commentary on John 28.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-146 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These examples show that sinners can prophesy, and raise the question from which power. ### Greek text ἀναγκαίως δὲ νομίζω καὶ ταῦτα παρατεθεῖσθαι ὑπὲρ τοῦ φανῆναι πῶς ἁμαρτωλοὶ προφητεύουσιν, καὶ πότερον ἐξ ἁγίου πνεύματος ἢ ἀπὸ ἄλλης δυνάμεως, ὅσον γε ἐπὶ τῷ μαρτυρεῖν τῇ ἀληθείᾳ μὴ ψευδομένης. ### English translation (Claude) I think these things too had necessarily to be set out, to show how sinners prophesy, and whether from the Holy Spirit or from another power, at least one that does not lie in bearing witness to the truth. ### Citation (SBL) Origen, Comm. Jo. 28.146 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-146). ## Commentary on John 28.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-147 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the Philistine diviners spoke truly about the ark. ### Greek text πάλιν τε αὖ ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρίσκονται οἱ τῶν εἰδώλων μάντεις ὑποδεικνύντες τὰ περὶ τῆς κιβωτοῦ, καὶ ὅτι ἐπὰν βόες πρωτοτοκεύουσαι τὴν ὁδὸν Ἰησοῦ τοῦ Βεθσαμυσαίου πορευθῶσιν, σημαίνουσιν ἀπὸ θεοῦ γεγονέναι τὴν πληγὴν τοῖς Φιλιστιαίοις. ### English translation (Claude) And again in the first book of Kingdoms the diviners of the idols are found showing the things about the ark, and that if cows that had calved for the first time went on the road to Joshua of Beth-shemesh, this would signify that the plague on the Philistines was from God. ### Scripture references - 1 Sam 6:2–14: allusion, high confidence ### Translation notes - The allusion is 1 Sam 6:2–14. ### Citation (SBL) Origen, Comm. Jo. 28.147 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-147). ## Commentary on John 28.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-148 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The medium of Endor also spoke truly to Saul. ### Greek text οὐδὲ τὰ περὶ τὴν ἐγγαστρίμυθον καὶ τὸν Σαμουὴλ ἐν τοῖς τόποις τούτοις παρασιωπητέον, ἀφʼ ὧν ἔμαθεν ὁ Σαούλ, ὅτι τῇ ### English translation (Claude) Nor should the things about the medium and Samuel be passed over in these passages, from which Saul learned that on the ### Scripture references - 1 Sam 28:19: allusion, high confidence ### Translation notes - The allusion is 1 Sam 28:19; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.148 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-148). ## Commentary on John 28.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-149 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding these requires distinguishing good, evil, and intermediate powers. ### Greek text ἐξῆς ἔμελλεν ἅμα τοῖς υἱοῖς ἀναιρεθήσεσθαι ἡμέρᾳ. τὸ δὲ ἀκριβὲς ἐν τοῖς τόποις ὄψεται ὁ δυνάμενος διαλαβεῖν περὶ διαφόρων δυνάμεων, χειρόνων καὶ κρειττόνων, εἰ δὲ καὶ εἶέν τινες μεταξύ, καὶ περὶ τούτων. ### English translation (Claude) next day he would be killed together with his sons. But the precise sense in these passages will be seen by one who can distinguish different powers, worse and better, and, if there are some in between, these too. ### Scripture references - 1 Sam 28:19: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.149 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-149). ## Commentary on John 28.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-150 - Source: Preuschen 4:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the devil knew Jesus was the Son of God, so an evil power could have prophesied through Caiaphas. ### Greek text πάλιν τε αὖ ὁ βουλόμενος ἀπὸ χείρονος δυνάμεως προπεφητευκέναι τὸν Καϊάφαν φήσει ὅτι οὐδὲν παράδοξόν ἐστιν πονηρὰν δύναμιν ταῦτα εἰρηκέναι, ὅπου γε οὐ πάντη ἀγνοῶν καὶ ὁ διάβολος εὑρίσκεται τὸν Ἰησοῦν υἱὸν ὄντα θεοῦ ἐν τοῖς ἀναγραφεῖσιν ὑπὸ τῶν εὐαγγελιστῶν εἰρῆσθαι ὑπʼ αὐτοῦ πρὸς τὸν κύριον. ### English translation (Claude) Again, one who wishes Caiaphas to have prophesied from a worse power will say that it is not at all surprising that a wicked power said these things, since even the devil is found not wholly ignorant that Jesus is the Son of God, in what the evangelists record him to have said to the Lord. ### Scripture references - Matt 4:3: allusion, high confidence - Matt 4:6: allusion, high confidence ### Translation notes - The allusion is Matt 4:3, 6. ### Citation (SBL) Origen, Comm. Jo. 28.150 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-150). ## Commentary on John 28.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-151 - Source: Preuschen 4:411–412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The power behind Caiaphas aimed to provoke the council to kill Jesus, which the Holy Spirit would never do. ### Greek text φήσει δὲ ὅτι καὶ πονηρία τις ἔκκειται τῇ ἐνεργούσῃ δυνάμει ταῦτα προφητεύεσθαι περὶ τοῦ σωτῆρος· σκοπὸς γὰρ ἦν αὐτῇ οὐ τὸ πιστοποιῆσαι τοῦς ἀκροωμένους ἀλλ ἐρεθίσαι τοὺς ἐν τῷ συνεδρίῳ ἀρχιερεῖς καὶ Φαρισαίους κατὰ τοῦ Ἰησοῦ ἵνα αὐτὸν ἀποκτείνωσιν, ὅπερ οὐκ ἦν κατὰ τὸ ἅγιον πνεῦμα ἐνεργῆσαι. ### English translation (Claude) And he will say that some wickedness is also set before the power at work in prophesying these things about the Savior; for its aim was not to bring the hearers to faith but to provoke the chief priests and Pharisees in the council against Jesus so that they might kill him, which the Holy Spirit would not work. ### Scripture references - John 11:53: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.151 (Preuschen 4:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-151). ## Commentary on John 28.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-152 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Caiaphas' words were meant to incite the killing of Jesus. ### Greek text Ὅρα γὰρ εἰ μὴ παροξῦναι βούλεται τοὺς ἀκροωμένους εἴτε ὁ Καϊάφας εἴτε τὸ ἐνεργοῦν αὐτὸν προφητεύειν πρὸς τὸ ἀποκτεῖναι τὸν Ἰησοῦν διὰ τοῦ »Ὑμεῖς οὐκ οἴδατε ούδὲ λογίζεσθε »ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ »μὴ ὅλον τὸ ἔθνος ἀπόληται«. ### English translation (Claude) For see whether either Caiaphas or what moved him to prophesy does not wish to incite the hearers to kill Jesus through “You know nothing, nor do you reckon that it is expedient for us that one man should die for the people, and not the whole nation perish.” ### Scripture references - John 11:49–50: quotation, high confidence ### Translation notes - The quotation is John 11:49–50. ### Citation (SBL) Origen, Comm. Jo. 28.152 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-152). ## Commentary on John 28.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-153 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If “it is expedient for us” were false, the Holy Spirit could not have spoken it. ### Greek text ἆρά γε ὁ λέγων· »Συμφέρει ἡμῖν« ὅπερ μέρος ἦν τῆς προφητείας αὐτοῦ, ἀληθεύει ἢ ψεύδεται; εἰ μὲν γὰρ ἀληθεύει, σώζεται ὁ Καϊάφας καὶ οἱ ἐν τῷ συνεδρίῳ κατὰ τοῦ Ἰησοῦ ἀγωνιζόμενοι, ἀποθανόντος τοῦ Ἰησοῦ ὑπὲρ τοῦ λαοῦ, καὶ τυγχάνουσι τοῦ συμφέροντος· εἰ δὲ ἄτοπον φάσκειν τὸν Καϊάφαν καὶ τοὺς ἐν τῷ κατὰ τοῦ Ἰησοῦ συνεδρίῳ σώζεσθαι καὶ τοῦ συμφέροντος τετευχέναι ἀποθανόντος τοῦ Ἰησοῦ, δῆλον ὅτι οὐχ ἄγιον πνεῦμα ἦν τὸ ταῦτα ἐνεργῆσαν λέγεσθαι· ἅγιον γὰρ πνεῦμα οὐ ψεύδεται. ### English translation (Claude) Does the one who says “It is expedient for us,” which was part of his prophecy, speak truly or falsely? For if he speaks truly, Caiaphas and those in the council striving against Jesus are saved, Jesus having died for the people, and they obtain what is expedient; but if it is absurd to say that Caiaphas and those in the council against Jesus are saved and have obtained what is expedient through Jesus' death, it is plain that it was not the Holy Spirit that worked these words to be spoken; for the Holy Spirit does not lie. ### Scripture references - John 11:50: quotation, high confidence ### Translation notes - The quotation is John 11:50. ### Citation (SBL) Origen, Comm. Jo. 28.153 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-153). ## Commentary on John 28.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-154 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or it was true in a deeper sense: Christ tasted death for everyone. ### Greek text ὁ δὲ βουλόμενος ἀληθεύειν καὶ ἐν τούτῳ τὸ ἐνεργοῦν τὸν Καϊάφαν, λέγω δὲ τῷ φάσκειν· »Συμφέρει ἡμῖν ἵνα εἶς ἄνθρωπος »ἀποθάνῃ ὑπὲρ τοῦ λαοῦ«, βαθύτερον ἐξακούσεται τοῦ »Συμφέρει »ἡμῖν« διὰ τὸν περὶ τέλους λόγον, καὶ συγχρήσεται τῷ »Ὅπως χά- »ριτι (ἢ· χωρὶς) θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου«, καὶ ἐπιστήσει »τῷ »Ὑπὲρ παντός« καὶ τῷ »Χωρὶς θεοῦ ὑπὲρ παντός«. ### English translation (Claude) But one who wishes what moved Caiaphas to speak truly in this too, I mean in saying, “It is expedient for us that one man should die for the people,” will hear “It is expedient for us” more deeply, because of the account of the end, and will use “so that by the grace of God (or: apart from God) he might taste death for everyone,” and will attend to “for everyone” and to “apart from God for everyone.” ### Scripture references - John 11:50: quotation, high confidence - Heb 2:9: quotation, high confidence ### Translation notes - The quotations are John 11:50 and Heb 2:9, where Origen knows both readings, “by the grace of God” and “apart from God.” ### Citation (SBL) Origen, Comm. Jo. 28.154 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-154). ## Commentary on John 28.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-155 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Savior of all and takes away the sin of the whole world. ### Greek text συγχρήσεται δὲ καὶ τῷ »Ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα »πιστῶν«· ὅτι δὲ οὗτός ἐστιν »ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν »ἁμαρτίαν τοῦ κόσμου«, ἰδίως ἀκούων τοῦ αἴρεσθαι τὴν ἁμαρτίαν τοῦ κόσμου, καὶ οὐχὶ μέρους αὐτοῦ. ### English translation (Claude) And he will use also “who is the Savior of all people, especially of believers”; and that this is “the Lamb of God who takes away the sin of the world,” hearing precisely the taking away of the sin of the world, and not of a part of it. ### Scripture references - 1 Tim 4:10: quotation, high confidence - John 1:29: quotation, high confidence ### Translation notes - The quotations are 1 Tim 4:10 and John 1:29. ### Citation (SBL) Origen, Comm. Jo. 28.155 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-155). ## Commentary on John 28.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-156 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On this view the whole speech is true prophecy, beginning with “you know nothing.” ### Greek text ὁ δὲ λέγων ἀληθὲς εἶναι τὸ »Συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ« φήσει καὶ ὅλα τὰ κατὰ τὸν τόπον προφητείαν εἶναι ἀληθῆ, ἀρχομένην ἀπὸ τοῦ »Ὑμεῖς οὐκ »οἵδατε οὐδέν«· οὐδὲν γὰρ ᾔδεισαν οἱ τὸν Ἰησοῦν μὴ γνωρίζοντες Φαρισαῖοι καὶ ἀρχιερεῖς, ὅντα ἀλήθειαν καὶ σοφίαν καὶ δικαιοσύνην καὶ εἰρήνην. »Αὐτὸς γὰρ ἐστιν ἡ εἰρήνη ἡμῶν«. ### English translation (Claude) And one who says that “It is expedient for us that one man should die” is true will say that everything in the passage is true prophecy, beginning from “You know nothing”; for the Pharisees and chief priests who did not recognize Jesus knew nothing, since he is truth and wisdom and righteousness and peace. “For he is our peace.” ### Scripture references - John 11:49–50: quotation, high confidence - Eph 2:14: quotation, high confidence ### Translation notes - The quotations are John 11:49–50 and Eph 2:14. ### Citation (SBL) Origen, Comm. Jo. 28.156 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-156). ## Commentary on John 28.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-157 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They did not see that the man Jesus died for them too. ### Greek text ἀλλὰ καὶ οὐκ ἐλογίζοντο οὗτοι οἱ μηδὲν εἰδότες τίνα τρόπον συνέφερεν καὶ αὐτοῖς ἵνα ὁ εἷς οὑτος, καθʼ ὃ ἄνθρωπός ἐστιν, ἀποθάνῃ ὑπὲρ τοῦ λαοῦ· ἄνθρωπος γάρ ἐστιν ἀποθανὼν Ἰησοῦς. ### English translation (Claude) But these who knew nothing also did not reckon how it was expedient for them too that this one, insofar as he is a man, should die for the people; for it is a man who died, Jesus. ### Scripture references - John 11:50: allusion, high confidence ### Translation notes - The allusion is John 11:50. ### Citation (SBL) Origen, Comm. Jo. 28.157 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-157). ## Commentary on John 28.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-158 - Source: Preuschen 4:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus called himself a man whom they sought to kill. ### Greek text διὸ καὶ αὐτός φησι· »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν λελά- »ληκα«. ### English translation (Claude) Therefore he himself says, “But now you seek to kill me, a man who has told you the truth.” ### Scripture references - John 8:40: quotation, high confidence ### Translation notes - The quotation is John 8:40. ### Citation (SBL) Origen, Comm. Jo. 28.158 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-158). ## Commentary on John 28.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-159 - Source: Preuschen 4:412–413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man died; God the Word, the image of God, could not die. ### Greek text καὶ ἐπεὶ ἄνθρωπος μέν ἐστιν ὁ ἀποθανών, οὐκ ἦν δὲ ἄνθρωπος ἡ ἀλήθεια καὶ ἡ σοφία καὶ εἰρήνη καὶ δικαιοςύνη, καὶ περὶ οὗ γέγραπται· »Θεὸς ἦν ὀ λόγος«· οὐκ ἀπέθανεν ὁ θεὸς λόγος καὶ ἡ ἀλήθεια καὶ ἡ σοφία καὶ ἡ δικαιοςύνη· ἀνεπίδεκτος γὰρ ἡ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, ὁ πρωτότοκος πάσης κτίσεως, θανάτου. ### English translation (Claude) And since the one who died is a man, but the truth and wisdom and peace and righteousness were not a man, and of him it is written, “The Word was God,” God the Word did not die, nor the truth nor the wisdom nor the righteousness; for the image of the invisible God, the firstborn of all creation, is incapable of death. ### Scripture references - John 1:1: quotation, high confidence - Col 1:15: allusion, high confidence ### Translation notes - The quotation is John 1:1; the allusion is Col 1:15. ### Citation (SBL) Origen, Comm. Jo. 28.159 (Preuschen 4:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-159). ## Commentary on John 28.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-160 - Source: Preuschen 4:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinless man bore and destroyed the sin of the whole world. ### Greek text ὑπὲρ τοῦ λαοῦ δὲ ἀπέθανεν οὗτος ὁ ἄνθρωπος, τὸ πάντων ζῴων καθαρώτερον, ὅστις τὰς ἁμαρτίας ἡμῶν ἦρεν καὶ τὰς ἀσθενείας, ἅτε δυνάμενος πᾶσαν τὴν ὅλου τοῦ κόσμου ἁμαρτίαν εἰς ἑαυτὸν ἀναλαβὼν λῦσαι καὶ ἐξαναλῶσαι καὶ ἐξαφανίσαι, ἐπεὶ μὴ ἁμαρτίαν ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, οὐδὲ ἔγνω ἁμαρτίαν. ### English translation (Claude) And this man died for the people, the purest of all living beings, who bore our sins and our weaknesses, since he could take into himself the whole sin of the whole world and dissolve and consume and destroy it, since he committed no sin, nor was deceit found in his mouth, nor did he know sin. ### Scripture references - Isa 53:4: allusion, high confidence - 1 Pet 2:22: quotation, high confidence - 2 Cor 5:21: allusion, high confidence ### Translation notes - The allusions are Isa 53:4, 1 Pet 2:22, and 2 Cor 5:21. ### Citation (SBL) Origen, Comm. Jo. 28.160 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-160). ## Commentary on John 28.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-161 - Source: Preuschen 4:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinless Christ was “made sin” and became the offscouring of the world, far more than his apostles. ### Greek text κατὰ τοῦτο δʼ οἶμαι καὶ τὸν Παῦλον εἰρηκέναι οὕτως· »Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, »ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ«· ἁμαρτίαν γὰρ αὐτὸν ἐποίησεν, μὴ γνόντα ἁμαρτίαν, τῷ μηδὲν αὐτὸν ἡμαρτηκότα τὰς πάντων ἁμαρτίας ἀνειληφέναι, καὶ εἰ δεῖ τολμήσαντα εἰπεῖν, πολλῷ μᾶλλον τῶν ἀποστόλων αὐτοῦ περικάθαρμα αὐτὸν τοῦ κόσμου γεγονέναι καὶ πάντων περίψημα, τῶν εἰπόντων· »Ὡς περικαθάρματα »τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι«. ### English translation (Claude) In this sense, I think, Paul too spoke thus: “Him who knew no sin he made sin for us, that we might become the righteousness of God in him”; for he made him sin, though he knew no sin, in that he who had sinned in nothing took up the sins of all; and, if one must speak boldly, he became far more than his apostles the refuse of the world and the offscouring of all, they who said, “We have become as the refuse of the world, the offscouring of all, until now.” ### Scripture references - 2 Cor 5:21: quotation, high confidence - 1 Cor 4:13: quotation, high confidence ### Translation notes - The quotations are 2 Cor 5:21 and 1 Cor 4:13. ### Citation (SBL) Origen, Comm. Jo. 28.161 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-161). ## Commentary on John 28.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-162 - Source: Preuschen 4:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek and barbarian stories tell of calamities ended by someone giving his life for the community. ### Greek text Περὶ δὲ τοῦ πολλάκις ἐπικρατούντων τινῶν χαλεπῶν ἐν τῷ τῶν ἀνθρώπων γένει, οἷον λοιμῶν ἢ ἐπιβλαβῶν νηνεμιῶν ἢ λιμῶν, λύεσθαι τὰ τοιαῦτα, οἱονεὶ καταργουμένου τοῦ πονηροῦ πνεύματος, διὰ τὸ ἑαυτόν τινα ὑπὲρ τοῦ κοινοῦ διδόναι, πολλαὶ φέρονται Ἑλλήνων καὶ βαρβάρων ἱστορίαι, τὴν περὶ τοῦ τοιούτου ἔννοιαν οὐκ ἀποπτυόντων οὐδὲ ἀποδοκιμαζόντων. πότερον μὲν οὖν ἀληθῆ ἐστιν τὰ τοιαῦτα, ἢ μή, οὐ τοῦ παρόντος ἐστὶν καιροῦ μετʼ ἐξετάσεως διαλαβεῖν. ### English translation (Claude) As for the fact that often, when grievous things prevail in the human race, such as plagues or harmful calms or famines, such things are dissolved, as though the evil spirit were being abolished, because someone gave himself for the community, many stories of Greeks and barbarians are current, who do not spit out or reject the notion of such a thing. Whether such things are true or not, it is not the present occasion to discuss with examination. ### Translation notes - The digital text repeats a phrase; the translation follows the sense. ### Citation (SBL) Origen, Comm. Jo. 28.162 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-162). ## Commentary on John 28.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-163 - Source: Preuschen 4:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus could die for the whole world and carry the sin of all on the cross. ### Greek text πλὴν ὁ δυνάμενος ὑπὲρ ὅλου τοῦ κόσμου, ἵνα πᾶς ὁ κόσμος καθαρθῇ, ἀναδέξασθαι ἐπὶ καθαρσίῳ αὐτοῦ ἀπολομένου ἂν εἰ μὴ ἀνεδέξατο τὸ ὑπὲρ αὐτοῦ ἀποθανεῖν, οὔτε ἱστόρηται πώποτε οὔτε ἱστορηθῆναι δύναται, μόνου Ἰησοῦ τὸ πάντων τῆς ἁμαρτίας φορτίον ἐν τῷ ὑπὲρ τῶν ὅλων χωρὶς θεοῦ σταυρῷ ἀναλαβεῖν εἰς ἑαυτόν, καὶ βαστάσαι τῇ μεγάλῃ αὐτοῦ ἰσχύϊ δεδυνημένου. ### English translation (Claude) Yet one who could accept dying for the whole world, so that the whole world might be cleansed, as a purification for it, which would have perished had he not accepted to die for it, has neither been recorded nor can be recorded, except Jesus alone, who was able to take upon himself the burden of the sin of all on the cross, apart from God, for the whole, and to carry it by his great strength. ### Scripture references - Heb 2:9: allusion, high confidence ### Translation notes - The allusion is Heb 2:9 (the reading “apart from God”). ### Citation (SBL) Origen, Comm. Jo. 28.163 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-163). ## Commentary on John 28.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-164 - Source: Preuschen 4:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He alone knew how to bear weakness, as Isaiah says. ### Greek text καὶ γὰρ οὗτος μόνος ἐπιστήμων ἦν τοῦ φέρειν μαλακίαν, ὥς φησιν ὁ προφήτης Ἡσαΐας λέγων· »Ἄνθρωπος ἐν πληγῇ ### English translation (Claude) For he alone knew how to bear weakness, as the prophet Isaiah says: “A man being under a blow ### Scripture references - Isa 53:3: quotation, high confidence ### Translation notes - The quotation is Isa 53:3 (LXX), continued in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.164 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-164). ## Commentary on John 28.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-165 - Source: Preuschen 4:413–414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He bore our sins and the punishment owed to us. ### Greek text »ὢν καὶ εἰδὼς φέρειν μαλακίαν«. καὶ οὗτός γε τὰς ἁμαρτίας ἡμῶν ἔλαβεν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν, καὶ ἡ ὀφειλομένη ἡμῖν εἰς τὸ παιδευθῆναι καὶ εἰρήνην ἀναλαβεῖν κόλασις ἐπʼ αὐτὸν γεγένηται. ### English translation (Claude) and knowing how to bear weakness.” And he took our sins and was weakened because of our iniquities, and the punishment owed to us for our discipline and for gaining peace came upon him. ### Scripture references - Isa 53:3–5: quotation, high confidence ### Translation notes - The quotation and allusions are Isa 53:3–5 (LXX). ### Citation (SBL) Origen, Comm. Jo. 28.165 (Preuschen 4:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-165). ## Commentary on John 28.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-166 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Healed by his wounds, we boast only in his cross; the Father handed him over for our sins. ### Greek text οὕτω γὰρ ἀκούω τοῦ[τω]· »Παιδεία εἰρήνης ἡμῶν ἐπʼ »αὐτόν«. τάχα δὲ καὶ ἐπεὶ »τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν«, εἴποιμεν ἂν οἱ ἰαθέντες ἐκ τοῦ σταυροῦ ἀλθόντος αὐτῷ τοῦ μώλωπος τὸ »Ἐμοι δὲ μὴ γένοιτο καυχάσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου »Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ«. τοῦτον τὸν Ἰησοῦν παρέδωκεν ὁ πατὴρ ταῖς ἁμαρτίαις ἡμῶν, καὶ διʼ αὐτὰς »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐνώπιον τοῦ »κείραντος ἄφωνος«. ### English translation (Claude) For thus I understand “The discipline of our peace was upon him.” And perhaps, since “by his bruise we were healed,” we who have been healed from the cross, when the bruise came upon him, would say, “Far be it from me to boast except in the cross of the Lord Jesus Christ, through whom the world has been crucified to me and I to the world.” This Jesus the Father handed over for our sins, and because of them “he was led like a sheep to the slaughter, and like a lamb before its shearer, dumb.” ### Scripture references - Isa 53:5: quotation, high confidence - Gal 6:14: quotation, high confidence - Rom 4:25: allusion, high confidence - Isa 53:7: quotation, high confidence ### Translation notes - The quotations are Isa 53:5, Gal 6:14, and Isa 53:7; the allusion is Rom 4:25. ### Citation (SBL) Origen, Comm. Jo. 28.166 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-166). ## Commentary on John 28.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-167 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In his humiliation unto the cross his judgment was taken away, and he died for the people's sins. ### Greek text τούτου ἐν τῇ ταπεινώσει, ἣν »ἐταπείνωσεν »ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ«, ἡ κρίσις ἤρθη· οὕτω γὰρ ἀκούω τοῦ· »Ἐν τῇ ταπεινώσει ἡ κρίσις αὐ- » τοῦ ἤρθη«· ὡς εἶναι τὰ ἑξῆς Ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις ἤρθη. οὗτος δὲ ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ τοῦ θεοῦ ἤχθη εἰς θάνατον. ### English translation (Claude) In his humiliation, in which “he humbled himself, becoming obedient unto death, even death on a cross,” his judgment was taken away; for thus I understand “In the humiliation his judgment was taken away,” so that the order is: “In his humiliation the judgment was taken away.” And he was led to death because of the iniquities of God's people. ### Scripture references - Phil 2:8: quotation, high confidence - Isa 53:8: quotation, high confidence ### Translation notes - The quotations are Phil 2:8 and Isa 53:8 (LXX). ### Citation (SBL) Origen, Comm. Jo. 28.167 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-167). ## Commentary on John 28.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-168 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So he died for the people, and the nation did not perish. ### Greek text οὐκοῦν ἀπέθανεν ὁ ἄνθρωπος οὑτος ὑπὲρ τοῦ λαοῦ, καὶ διὰ τοῦτον οὐχὶ ὅλον τὸ ἔθνος ἀπώλετο. ### English translation (Claude) This man, then, died for the people, and because of him the whole nation did not perish. ### Scripture references - John 11:50: allusion, high confidence ### Translation notes - The allusion is John 11:50. ### Citation (SBL) Origen, Comm. Jo. 28.168 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-168). ## Commentary on John 28.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-169 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “People” may mean the Jews and “nation” the Gentiles. ### Greek text καὶ ἐπίστησον εἰ δύνασαι τὸ μὲν ὄνομα τοῦ >λαοῦ< λαβεῖν εἰς τοὺς ἐκ περιτομῆς, τὸ δὲ τοῦ >ἔθνους< εἰς τοὺς λοιπούς. ### English translation (Claude) And consider whether you can take the name “people” for those of the circumcision, and that of “nation” for the rest. ### Scripture references - John 11:50: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.169 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-169). ## Commentary on John 28.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-170 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He died for the Jews and so that the Gentiles might not perish. ### Greek text ἀπέθανεν γὰρ οὗτος ὁ ἄνθρωπος οὐ μόνον ὑπὲρ τοῦ λαοῦ, ἀλλʼ ἵνα καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται, ὡς εἰ ἔλεγεν τὸ χρηματίζον ἔθνος καὶ πάντες οἱ ἐθνικοὶ ἀπόλωνται. ### English translation (Claude) For this man died not only for the people, but also so that the whole nation might not perish, as if he said, so that what is called nation and all the Gentiles might not perish. ### Scripture references - John 11:50: allusion, high confidence ### Translation notes - The allusion is John 11:50. ### Citation (SBL) Origen, Comm. Jo. 28.170 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-170). ## Commentary on John 28.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-171 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some things we say of ourselves; others are prompted by a power, though we remain conscious. ### Greek text Ἑξῆς τούτῳ ἐστὶν τὸ »Τοῦτο ἀφʼ ἑαυτοῦ οὐκ εἶπεν«. ἐφʼ οὗ μανθάνειν οἶμαι ἡμᾶς ὅτι τινὰ μὲν οἱ ἄνθρωποι ἀφʼ ἑαυτῶν λέγομεν, μηδεμιᾶς ἡμᾶς ἐνεργούσης εἰς τὸ λέγειν δυνάμεως, ἕτερα δὲ ὡσπερεὶ ὑπηχούσης καὶ ὑποβαλλούσης δυνάμεώς τινος ἡμῖν τὰ λεγόμενα, κἂν μὴ τέλεον ἐξιστώμεθα καὶ ἀπαρακολουθήτως ἔχωμεν ἑαυτοῖς, ἀλλὰ δοκῶμεν παρακολουθεῖν οἷς λέγομεν. ### English translation (Claude) Next to this is “He did not say this of himself.” From this, I think, we learn that human beings say some things of themselves, no power working in us to speak, and other things as though some power were prompting and suggesting to us what is said, even if we are not wholly out of our minds and without awareness of ourselves, but seem to follow what we say. ### Scripture references - John 11:51: quotation, high confidence ### Translation notes - The quotation is John 11:51. ### Citation (SBL) Origen, Comm. Jo. 28.171 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-171). ## Commentary on John 28.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-172 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Caiaphas spoke without grasping the prophetic meaning of his words. ### Greek text ἐνδέχεται δὲ παρακολουθοῦντας ἡμᾶς ἑαυτοῖς ἡ λέγομεν, μὴ παρακολουθεῖν τῷ βουλήματι τῶν λεγομένων· ὥσπερ νῦν Καϊάφας ὁ ἀρχιερεὺς καὶ ἀφʼ ἑαυτοῦ οὐκ εἶπεν καὶ οὗ εἶπεν τὸν νοῦν ὡς προφητείας λεγομένης οὐκ ἐδέχετο. ### English translation (Claude) And it is possible for us, following ourselves in what we say, not to follow the intention of what is said; as here Caiaphas the high priest did not speak of himself, and did not grasp the sense of what he said as a prophecy being spoken. ### Scripture references - John 11:51: allusion, high confidence ### Translation notes - The allusion is John 11:51. ### Citation (SBL) Origen, Comm. Jo. 28.172 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-172). ## Commentary on John 28.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-173 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul also speaks of teachers who do not understand what they say. ### Greek text καὶ παρὰ Παύλῳ δὲ νομοδιδάσκαλοί τινές εἰσιν »μὴ νοοῦν- »τες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται«. ### English translation (Claude) And in Paul too there are some teachers of the law “understanding neither what they say nor the things about which they make confident assertions.” ### Scripture references - 1 Tim 1:7: quotation, high confidence ### Translation notes - The quotation is 1 Tim 1:7. ### Citation (SBL) Origen, Comm. Jo. 28.173 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-173). ## Commentary on John 28.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-174 - Source: Preuschen 4:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise man understands his own words. ### Greek text ἀλλʼ οὐχ ὁ σοφὸς τοιοῦτος, περὶ οὗ φηςὶν ἐν Παροιμίαις ὁ Σολομῶν· »Σοφὸς »νοήσει τὰ ἀπὸ ἰδίου στόματος, ἐπὶ δὲ χείλεσιν φορέσει ἀπιγνωμοςύ- »νην«. ### English translation (Claude) But not such is the wise man, of whom Solomon says in Proverbs, “A wise man will understand what comes from his own mouth, and on his lips he will carry knowledge.” ### Scripture references - Prov 16:23: quotation, high confidence ### Translation notes - The quotation is Prov 16:23. ### Citation (SBL) Origen, Comm. Jo. 28.174 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-174). ## Commentary on John 28.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-175 - Source: Preuschen 4:414–415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumstance can cause prophecy: Caiaphas prophesied because he was high priest that year. ### Greek text δοκεῖ δέ μοι ὅτι καὶ περίστασις αἰτία ποτὲ γίνεται τοῦ προφητεύειν, ὥσπερ καὶ νῦν τῷ Καϊάφᾳ τὸ εῖναι αὐτὸν ἀρχιερέα τοῦ ἐνιαυτοῦ ἐκείνου, <ᾧ> ἔμελλεν ὁ Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ λαοῦ ἵνα μὴ ὅλον τὸ ἔθνος ἀπόληται· ὄντων γὰρ καὶ ἄλλων ἀρχιερέων, ὡς δῆλον ἐξ ὧν προπαρεθέμεθα, οὐδεὶς προφητεύει ἢ ὁ τοῦ ἐνιαυτοῦ ᾧ ἔμελλεν πάσχειν ὁ Ἰησοῦς ἀρχιερεύς. ### English translation (Claude) And it seems to me that circumstance too is sometimes a cause of prophesying, as here for Caiaphas his being high priest that year, in which Jesus was about to die for the people so that the whole nation might not perish; for though there were other high priests too, as is clear from what we set out before, none prophesies except the high priest of the year in which Jesus was to suffer. ### Scripture references - John 11:51: allusion, high confidence ### Translation notes - The allusion is John 11:51. ### Citation (SBL) Origen, Comm. Jo. 28.175 (Preuschen 4:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-175). ## Commentary on John 28.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-176 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumstance also made Saul and his messengers prophesy. ### Greek text περίστασις δὲ προφητεύειν πεποίηκεν καὶ τοὺς Σαοὺλ ἀγγέλους, πεμφθέντας ἐπὶ τὸν Δαβίδ, καὶ αὐτὸν τὸν Σαούλ· οἱονεὶ γὰρ τὸ ζητεῖν αὐτοὺς τὸν Δαβὶδ αἴτιον γέγονεν προφητείας, ἀλλὰ τοιαύτης, ὁποία ἀναγέγραπται. ### English translation (Claude) And circumstance made Saul's messengers, sent against David, prophesy, and Saul himself; for their seeking David became, as it were, a cause of prophecy, but of such a prophecy as is recorded. ### Scripture references - 1 Sam 19:20–24: allusion, high confidence ### Translation notes - The allusion is 1 Sam 19:20–24. ### Citation (SBL) Origen, Comm. Jo. 28.176 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-176). ## Commentary on John 28.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-177 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing Israel's camp moved Balaam to prophesy. ### Greek text ἀλλὰ καὶ Βαλαὰμ οὐκ ἂν ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν τὸ »Ἐκ Μεσοποταμίας μετεπέμψατό με« καὶ τὰ ἑξῆς· μὴ ἰδὼν τὸν Ἰσραὴλ ἐστρατοπεδευκότα· καὶ ἀεὶ ἄλλο μέρος στρατοπέδου βλέπων ἀπὸ τῆς καινότητος τοῦ βλεπομένου ἐκινεῖτο πρὸς τὸ λέγειν περὶ τοῦ Ἰσραήλ. ### English translation (Claude) And Balaam too would not have taken up his parable and said, “From Mesopotamia he sent for me,” and what follows, had he not seen Israel encamped; and always seeing another part of the camp, he was moved by the newness of what he saw to speak about Israel. ### Scripture references - Num 23:7: quotation, high confidence - Num 24:2: allusion, high confidence ### Translation notes - The quotation is Num 23:7; the allusion is Num 24:2. ### Citation (SBL) Origen, Comm. Jo. 28.177 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-177). ## Commentary on John 28.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-178 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus died for the nation and for God's scattered children, a different group. ### Greek text Ἔμελλε τοίνυν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, ὅπερ ἕτερον ἦν τῶν διεσκορπισμένων τέκνων θεοῦ, ὡς δῆλον ἐκ τοῦ »Ἰησοῦς ἔμελλεν ἀποθνήσκειν, οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ »ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ ἐις ἕν«. ### English translation (Claude) Jesus, then, was about to die for the nation, which was different from the scattered children of God, as is clear from “Jesus was about to die, not for the nation only, but also that he might gather into one the children of God who are scattered.” ### Scripture references - John 11:51–52: quotation, high confidence ### Translation notes - The quotation is John 11:51–52. ### Citation (SBL) Origen, Comm. Jo. 28.178 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-178). ## Commentary on John 28.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-179 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Valentinians say God's scattered children are their “spirituals,” contrary to Paul's description of the spiritual man. ### Greek text τίνα δὲ τὰ παρὰ τὸ ἔθνος διεσκορπισμένα τέκνα θεοῦ νῦν καιρὸς ἤδη ζητεῖν. περὶ τούτων δὴ οἱ μὲν τὰς φύσεις εἰσάγοντες τοὺς κατʼ αὐτοὺς πνευματικοὺς φήσουσιν εἶναι τὰ τέκνα τοῦ θεοῦ, πνευματικῶς οὐκ ἀνακρίναντες πάντα· τοῦτο γὰρ ἀκολουθεῖ λέγειν τοῖς φύσεις εἶναι οἰομένοις, καὶ παρὰ τὸ τοῦ ἀποστόλου βούλημα ἐννοεῖν τοὺς πνευματικούς, διδάσκοντος ὅτι »Ὁ πνευματικὸς ἀνακρίνει »πάντα, καὶ ὑπʼ οὐδενὸς ἀνακρίνεται«. ### English translation (Claude) Who the scattered children of God, besides the nation, are, it is now time to inquire. Concerning these, those who introduce the natures will say that the children of God are those they call spiritual, since they themselves have not judged all things spiritually; for this follows for those who think there are natures, and to conceive of the spiritual contrary to the apostle's intention, who teaches that “the spiritual man judges all things, and is himself judged by no one.” ### Scripture references - 1 Cor 2:15: quotation, high confidence ### Translation notes - The quotation is 1 Cor 2:15. ### Citation (SBL) Origen, Comm. Jo. 28.179 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-179). ## Commentary on John 28.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-180 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever does not judge all things is not yet spiritual. ### Greek text τούτῳ δὲ ἀκολουθεῖ τὸν μὴ ἀνακρίνοντα πάντα μὴ εἶναι πνευματικόν, ἢ μηδέπω εἶναι πνευματικόν. ### English translation (Claude) And it follows from this that one who does not judge all things is not spiritual, or not yet spiritual. ### Scripture references - 1 Cor 2:15: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.180 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-180). ## Commentary on John 28.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-181 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever is judged by another is not yet spiritual. ### Greek text ἀλλὰ καὶ εἴ τις ὑπό τινος ἀνακρίνεται, ἐπεὶ ὁ πνευματικὸς ὑπʼ οὐδενὸς ἀνακρίνεται, οὐκ ἔστιν πνευματικός, ἢ οὐκ ἔστιν πω πνευματικός. ### English translation (Claude) But also, if anyone is judged by someone, since the spiritual man is judged by no one, he is not spiritual, or not yet spiritual. ### Scripture references - 1 Cor 2:15: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.181 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-181). ## Commentary on John 28.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-182 - Source: Preuschen 4:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One becomes spiritual; one is not born so. ### Greek text μήποτʼ οὖν βέλτιον λέγειν ὅτι γίνεταί τις πνευματικός, οὐ πρότερον ὤν, ὅστις ἤδη καὶ κυρίως ἐστὶν υἱὸς θεοῦ. ### English translation (Claude) Perhaps, then, it is better to say that one becomes spiritual, not having been so before, and such a one is now properly a son of God. ### Citation (SBL) Origen, Comm. Jo. 28.182 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-182). ## Commentary on John 28.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-183 - Source: Preuschen 4:415–416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's scattered children may be the righteous already in God, patriarchs, prophets, and other elect. ### Greek text τίνα οὖν ἐστιν τὰ λεγόμενα νῦν τέκνα θεοῦ, εἰ μή εἰσιν οἱ κατὰ τοὺς εἰσάγοντας τὰς φύσεις >πνευματικοί<, ὥρα σκοπεῖν· καὶ ὅρα εἰ τέκνα θεοῦ διεσκορπισμένα ἕτερα παρὰ τὸ ἔθνος δύνασαι νοεῖν τοὺς ἤδη, ὅτε ταῦτα ἐλέγετο, δικαίους ἐν θεῷ, εἴτε προκεκοιμημένους πατριάρχας ἢ προφήτας ἤ τινας ἄλλους ἐκλεκτοὺς τοῦ θεοῦ, εἴτε καὶ τοὺς ἤδη τότε ἰσχύοντας· ὡς γὰρ ὑπαρχόντων τῶν ἰσχυόντων καὶ μηδὲ νοσούντων φηςίν· »Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ »κακῶς ἔχοντες«, καὶ ὡς ὄντων δικαίων λέγει· »Οὐκ ἐλήλυθα κα- »λέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν«. ### English translation (Claude) Who, then, are those now called children of God, if they are not the “spirituals” according to those who introduce the natures, it is time to consider. And see whether you can understand the scattered children of God, other than the nation, as those who, when these things were said, were already righteous in God, whether the patriarchs or prophets who had fallen asleep before, or some other elect of God, or those who were then already strong; for as though there were some who are strong and not sick, he says, “Those who are strong have no need of a physician, but those who are sick,” and as though there were righteous people, he says, “I have not come to call the righteous but sinners to repentance.” ### Scripture references - Matt 9:12–13: quotation, high confidence - Luke 5:32: quotation, high confidence ### Translation notes - The quotations are Matt 9:12–13 (with Luke 5:32). ### Citation (SBL) Origen, Comm. Jo. 28.183 (Preuschen 4:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-183). ## Commentary on John 28.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-184 - Source: Preuschen 4:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He died to gather God's children into one flock, fulfilling his prayer for unity. ### Greek text ἐμελλεν οὖν Ἰη- σοῦς ἀποθνήσκειν ὑπὲρ μὲν τοῦ ἔθνους ἵνα μὴ ἀπόληται, ὑπὲρ δὲ τῶν τέκνων τοῦ θεοῦ ὄντων ἐν διασκορπισμῷ, ἵνα συναχθῶσιν εἰς ἕν καὶ ἐν αὐτῷ γενήσωνται μία ποίμνη, εἷς ποιμήν· ὅτε οἶμαι πληροῦσθαι τὴν τοῦ σωτῆρος εὐχὴν λέγοντος· »Ὡς ἐγὼ καὶ σὺ »ἕν ἐσμεν, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσιν«. ### English translation (Claude) Jesus, then, was about to die for the nation, that it might not perish, and for the children of God who were in dispersion, that they might be gathered into one and become in him one flock, one shepherd; when, I think, the Savior's prayer is fulfilled, when he says, “As I and you are one, so that they too may be one in us.” ### Scripture references - John 11:52: allusion, high confidence - John 10:16: allusion, high confidence - John 17:21–22: quotation, high confidence ### Translation notes - The allusions are John 11:52, 10:16, and 17:21–22. ### Citation (SBL) Origen, Comm. Jo. 28.184 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-184). ## Commentary on John 28.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-185 - Source: Preuschen 4:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps the scattered children are the spiritual Israel, God's firstborn. ### Greek text εἰ δέ τι καὶ βαθύτερόν ἐστιν περὶ Ἰσραὴλ οὐ φύσεως ἀλλὰ γένους εἰπεὶν, περὶ οὗ γέγραπται· » Υἱὸς πρωτότοκός μου Ἰσραήλ ἐστιν«, γενομένου ἐν διασκορπισμῷ, καὶ αὐτὸς ἐπιστήσεις, ὡς εἶναι τούτους τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα, ὑπὲρ ὧν ἔμελλεν ἀποθνήσκειν Ἰησοῦς, ἵνα αὐτὰ συναγάγῃ εἰς ἕν. Ἀπʼ ἐκείνης οὖν τῆς ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. ### English translation (Claude) And if there is something deeper to say about Israel, not as a nature but as a race, of whom it is written, “Israel is my firstborn son,” which came to be in dispersion, you yourself will consider, so that these are the scattered children of God, for whom Jesus was about to die, so that he might gather them into one. “So from that day they took counsel to kill him.” ### Scripture references - Exod 4:22: quotation, high confidence - John 11:52: allusion, high confidence - John 11:53: quotation, high confidence ### Translation notes - The quotation is Exod 4:22; the closing quotation is John 11:53, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.185 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-185). ## Commentary on John 28.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-186 - Source: Preuschen 4:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Provoked by Caiaphas' words, the council resolved to kill Jesus. ### Greek text Οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συναγαγόντες συνέδριον καὶ σκεψάμενοι περὶ τοῦ σωτῆρος ἡμῶν τί αὐτῷ ποιητέον αὐτοῖς, Καϊάφα τοῦ ἀρχιερέως τὰ προεκτεθειμένα εἰπόντος, ὑπὸ τῶν λόγων αὐτοῦ παροξυνθέντες συνεβουλεύσαντο ἵνα ἀποκτείνωσιν τὸν κύριον. ### English translation (Claude) The chief priests and the Pharisees, having gathered a council and considered what they should do about our Savior, when Caiaphas the high priest had said what was set out before, were provoked by his words and took counsel to kill the Lord. ### Scripture references - John 11:47–53: allusion, high confidence ### Translation notes - The allusions are John 11:47–53. ### Citation (SBL) Origen, Comm. Jo. 28.186 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-186). ## Commentary on John 28.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-187 - Source: Preuschen 4:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Which spirit spoke through Caiaphas, the Holy Spirit or another? ### Greek text διόπερ ζητήσεις ἀπὸ ποίου πνεύματος προεφήτευσεν ὅτι ἐμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, καὶ πότερον τὸ ἅγιον πνεῦμα καὶ ἐν τοιούτῳ ἐνήργησεν καὶ αἴτιον γεγένηται τῆς κατὰ τοῦ Ἰησοῦ συμβουλῆς, ἤ οὐκ ἐκεῖνο μὲν οὖν, ἄλλο δὲ τὸ δυνάμενον καὶ ἐν τῷ ἀσεβεῖ λαλῆσαι καὶ τοὺς ὁμοίους ἐκείνῳ κατὰ τοῦ Ἰησοῦ κινῆσαι οὐδὲν ἧττον καὶ ἑώρα τι εἰς τὸν Ἰησοῦν, ὡς κατὰ δύναμιν προεξητάσαμεν. ### English translation (Claude) Therefore you will ask from what spirit he prophesied that Jesus was about to die for the nation, and whether the Holy Spirit worked even in such a one and became the cause of the counsel against Jesus; or not that, but another, which could both speak in the ungodly man and move those like him against Jesus, and none the less saw something about Jesus, as we examined before as far as we could. ### Scripture references - John 11:51: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.187 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-187). ## Commentary on John 28.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-188 - Source: Preuschen 4:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A defender might say this is no more unworthy of the Spirit than Christ's coming “for judgment.” ### Greek text ὁ μέντοι βουλόμενος ἀπολογεῖσθαι περὶ τοῦ ἁγίου πνεύματος δοκοῦντος αἰτίου γεγονέναι ἵνα συμβουλεύσωνται ἀπο- κτεῖναι τὸν Ἰησοῦν ἐκ τῶν λόγων κινηθέντες τοῦ Καϊάφα οἱ ἀρ- χιερεῖς καὶ οἱ Φαρισαῖοι φηςὶν ὅτι οὐκ ἀλλότριόν ἐστιν τὸ τοιοῦτο ἔργον τῆς ἁγιότητος, ἐπεὶ μηδὲ Ἰησοῦς ἀνάξιον ἑαυτοῦ πεποίηκεν εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἀλὼν τῶν ἐν τῷ Ἰσραὴλ καὶ φάσκων·»Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ »βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται«. ### English translation (Claude) One who wishes, however, to defend the Holy Spirit, which seems to have been the cause of the chief priests and the Pharisees taking counsel to kill Jesus, moved by Caiaphas' words, says that such a work is not foreign to holiness, since Jesus too did nothing unworthy of himself in being for the fall and rising of many in Israel and saying, “For judgment I came into this world, that those who do not see may see, and that those who see may become blind.” ### Scripture references - Luke 2:34: allusion, high confidence - John 9:39: quotation, high confidence ### Translation notes - The allusion is Luke 2:34; the quotation is John 9:39. ### Citation (SBL) Origen, Comm. Jo. 28.188 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-188). ## Commentary on John 28.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-189 - Source: Preuschen 4:416–417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both require a word of wisdom to explain. ### Greek text ὡς γὰρ δεόμεθα λόγου σοφίας εἰς τὸ ἀπολογήσασθαι πῶς ὁ ὁμολογῶν εἰς κρῖμα τῷ κόσμῳ τούτῳ ἐπιδεδημηκέναι οὐκ ἀνάξιον ἑαυτοῦ πεποί- ηκεν, οὕτως καὶ εἰς τὸ ἐκ τῶν διὰ τοῦ Καϊάφα λόγων τοῦ ἁγίου πνεύματος συμβεβουλεῦσθαι τοὺς ἀρχιερεῖς καὶ τοὺς Φαρισαίους ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν. ### English translation (Claude) For just as we need a word of wisdom to explain how the one who confesses that he came into this world for judgment did nothing unworthy of himself, so too for the chief priests and Pharisees taking counsel to kill Jesus as a result of the Holy Spirit's words through Caiaphas. ### Scripture references - 1 Cor 12:8: allusion, medium confidence - John 9:39: allusion, high confidence ### Translation notes - The allusions are 1 Cor 12:8 and John 9:39. ### Citation (SBL) Origen, Comm. Jo. 28.189 (Preuschen 4:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-189). ## Commentary on John 28.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-190 - Source: Preuschen 4:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As heretics twist Scripture's holy sense, so the council misheard Caiaphas' true prophecy and plotted to kill Jesus. ### Greek text περὶ μὲν οὖν τοῦ· »Εἰς κρῖμα ἐγὼ εἰς »τὸν κόσμον τοῦτον ἦλθον«, ὅσα δεδυνήμεθα ἐν τοῖς εἰς τὸν τόπον ἐξηγητικοῖς εἰρήκαμεν· περὶ δὲ τοῦ νῦν προκειμένου τοιαῦτα ἄν λέ- γοιτο, ὅτι ὥσπερ τὸν ἱερὸν νοῦν τῶν γραφῶν, ἐπὶ ὠφελείᾳ λεγό- μενον τῶν ζητούντων ὑπʼ αὐτοῦ ὠφεληθῆναι, οἱ ἐπὶ τὸ χεῖρον παρεδε χόμενοι, ὥστε καὶ ἀφορμὰς ἔχειν δοκεῖν πρὸς κατασκευὴν ἀσεβοῦς διδασκαλίας τῶν ἀδικίαν εἰς τὸ ὕψος λαλούντων, συκοφαν- τοῦσιν, οὕτως τὴν περὶ τοῦ σωτῆρος ἡμῶν ὑπὸ τοῦ Καϊάφα γενο- μένην προφητείαν ἀληθεύουσαν ἐν τῷ συμφέρειν ἠμῖν ἵνα εἷς ἄν- θρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται, οὐχ ὑγιῶς ἀκούσαντες οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ἀλλὰ ἄλλον νοῦν νομίσαντες εἶναι καὶ βούλημα τῆς τοῦ Καϊάφα συμβουλῆς, ἀπʼ ἐκείνης συνεβουλεύσαντο τῆς ἡμέρας ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν. ### English translation (Claude) About “For judgment I came into this world,” we have said what we could in the exegesis of that passage. About the present one, something like this might be said: just as those who take the holy sense of the Scriptures, spoken for the benefit of those who seek to be helped by it, in the worse way, so as even to seem to have starting points for constructing an impious teaching, slander it, those who speak unrighteousness on high, so the Pharisees and chief priests, not hearing soundly the prophecy about our Savior made by Caiaphas, true in that it is expedient for us that one man should die for the people and not the whole nation perish, but thinking the sense and intention of Caiaphas' counsel to be something else, from that day took counsel to kill Jesus. ### Scripture references - John 9:39: quotation, high confidence - Ps 73:8 (72:8 LXX): allusion, high confidence - John 11:50: allusion, high confidence - John 11:53: allusion, high confidence ### Translation notes - The allusions are John 9:39, Ps 73:8 (72:8 LXX), and John 11:50, 53. ### Citation (SBL) Origen, Comm. Jo. 28.190 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-190). ## Commentary on John 28.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-191 - Source: Preuschen 4:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen leaves the reader to judge which view of Caiaphas' prophecy is right. ### Greek text ταῦτα δέ φημι κατὰ τὸ ἀκόλουθον τῇ περὶ τοῦ ἅγιον εἶναι πνεῦμα τὸ διὰ τοῦ Καϊάφα προφητεῦσαν ἐκδοχῇ, οὐ πάντως συν ιστὰς τοῦθʼ οὕτως ἔχειν, ἀλλὰ καταλιπὼν καὶ τοῖς ἐντυγχάνουσιν κρίνειν ὀπότερον χρὴ παραδέξασθαι περὶ τοῦ Καϊάφα, καὶ ὡς † ὑπὸ πόδας τοῦ πνεύματος κεκινημένου. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφαρὶμ λεγομένην πόλιν, καὶ ἐκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. ### English translation (Claude) I say these things in keeping with the interpretation that it was the Holy Spirit who prophesied through Caiaphas, not at all maintaining that this is so, but leaving it to the readers to judge which view must be accepted about Caiaphas, and as … by the Spirit moved. “So Jesus no longer walked openly among the Jews, but went away to the region near the wilderness, to a town called Ephraim, and stayed there with the disciples.” ### Scripture references - John 11:54: quotation, high confidence ### Translation notes - The text is corrupt at the dagger. The closing quotation is John 11:54, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.191 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-191). ## Commentary on John 28.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-192 - Source: Preuschen 4:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' withdrawal teaches us not to rush rashly into martyrdom. ### Greek text Ταῦτα καὶ τὰ τούτοις παραπλήσια ἀναγεγράφθαι νομίζω βουλομένου τοῦ λόγου ἐπιστρέφειν ἡμᾶς ἀπὸ τοῦ θερμότερον καὶ ἀλογιστότερον ἐπιπηδᾶν τῷ [ἐν τῷ] ἕως θανάτου ἀγωνίζεσθαι περὶ τῆς ἀληθείας καὶ μαρτυρεῖν. ### English translation (Claude) I think these things, and things like them, were recorded because the Word wishes to turn us from leaping too hotly and unreasonably into contending unto death for the truth and bearing witness. ### Scripture references - John 11:54: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.192 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-192). ## Commentary on John 28.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-193 - Source: Preuschen 4:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the contest comes, one must not shrink from confessing Christ. ### Greek text καλὸν μὲν γὰρ ἐμπεσόντα τὸν περὶ τοῦ ὁμολογεῖν τὸν Ἰησοῦν ἀγῶνα μὴ ἀναδύεσθαι τὴν ὁμολογίαν, μηδὲ μέλλειν περὶ τὸ ὑπεραποθανεῖν τῆς ἀληθείας. ### English translation (Claude) For it is good, when the contest over confessing Jesus has come upon us, not to shrink from the confession, nor to hesitate about dying for the truth. ### Citation (SBL) Origen, Comm. Jo. 28.193 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-193). ## Commentary on John 28.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-194 - Source: Preuschen 4:417–418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is also good to avoid persecution when possible, lest we make our persecutors more guilty. ### Greek text οὐκ ἔλατ- τον δὲ τούτου καλὸν καὶ τὸ μὴ διδόναι ἀφορμὴν τῷ τηλικούτῳ πειρασμῷ, ἀλλὰ παντὶ τρόπῳ περιίστασθαι αὐτόν, οὐ μόνον διὰ τὸ περὶ τῆς ἐν αὐτῷ ἐκβάσεως ἄδηλον ἡμῖν, ἀλλὰ καὶ ἵνα μὴ ἡμεῖς πρόφασις γενώμεθα τοῦ ἁμαρτωλοτέροις γενέσθαι καὶ ἀσεβεστέροις τοῖς οὐκ ἄν μὲν τῷ ἔργῳ τοῦ ἡμῶν ἐκκεχύσθαι τὸ αἷμα γενομένοις ἐνόχοις, εἰ τὰ παρʼ ἑαυτοῦς ποιοῦντες ἐξεκλίνομεν τοὺς μεχρι θανάτου ἡμὶν ἐπιβουλεύοντας, ἐσομένοις δὲ ἐν πλείονι καὶ βαρυτέρᾳ κολάσει παρʼ ἡμᾶς εἰ φιλαυτοῦντες καὶ μὴ καὶ τὰ ἐκείνων σκοποῦντες ἐπιδιδῷμεν αὑτοὺς τῷ ἀναιρεῖσθαι, οὐ τῆς ἀνάγκης εἰς τοῦτο καταλαβούσης. ### English translation (Claude) But no less good than this is not to give occasion to so great a trial, but to avoid it in every way, not only because its outcome is uncertain for us, but also so that we may not become a pretext for others becoming more sinful and ungodly, who would not have become guilty of the deed of shedding our blood if we, doing what lay in us, had avoided those plotting against us unto death, but who will be in greater and heavier punishment because of us, if, loving ourselves and not considering their case too, we give ourselves up to be killed when necessity has not overtaken us to it. ### Citation (SBL) Origen, Comm. Jo. 28.194 (Preuschen 4:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-194). ## Commentary on John 28.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-195 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who provokes persecution when he could withdraw shares the guilt of the persecutor, however brave. ### Greek text εἴπερ γὰρ καὶ ὁ πρόφασίς τινι γενόμενος ἁμαρτίας τῷ αὐτὸς ἐπὶ ταύτην κεκινηκέναι τὸν ἁμαρτάνοντα τίσει δίκας ἐπὶ τοῖς διʼ αὐτὸν ἀνθρώπων τινὶ ἡμαρτημένοις, πῶς οὐχὶ καὶ ὁ παρὸν ἐκκλῖναι, ἵνα μὴ ὁ δεῖνα προδότης χριστιανοῦ γένηται καὶ ἐπίβουλος τῆς κατὰ τὸν Ἰησοῦν θεοσεβείας, μὴ ἐκκλίνας μὲν καὶ προσπαροξύνας δὲ οὐχῖ καὶ περὶ τῆς ἐκείνου ἁμαρτίας δώσει λόγον, κἄν τὸ ὅσον ἐπὶ τῇ εἰς τὸ μαρτυρεῖν προθυμίᾳ καὶ τῇ εἰς τοῦτο ἀνδρείᾳ τιμῆς καὶ ἀποδοχῆς ἄξιος ᾖ παρὰ τῷ εὐσεβουμένῳ θεῷ καὶ ὁμολογουμένῳ ὑπʼ αὐτοῦ σωτῆρι; ### English translation (Claude) For if one who has become a pretext of sin to someone, by himself moving the sinner to it, will pay the penalty for the sins committed by someone because of him, how will not one who, when it was possible to withdraw, so that so-and-so might not become the betrayer of a Christian and a plotter against piety in Jesus, did not withdraw but provoked him further, also give account for that person's sin, even if, as far as his eagerness for martyrdom and his courage in it go, he is worthy of honor and acceptance with the God he worships and the Savior he confesses? ### Citation (SBL) Origen, Comm. Jo. 28.195 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-195). ## Commentary on John 28.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-196 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus is our example in how to face those who seek our life. ### Greek text ὅτι δὲ ἡμῶν ἕνεκεν τὰ τοιαῦτα γέγραπται, ἵνʼ ἡμεῖς, παράδειγμα ἔχοντες τὸν Ἰησοῦν, καὶ ἐν τοῖς τοιούτοις αὐτοῦ μιμηταὶ γινώμεθα, παραστήσει ἡ λέγουσα γραφή· »Ἐζήτουν οὖν αὐτὸν »πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐλη- »λύθει ἡ ὥρα αὐτοῦ«. ### English translation (Claude) That such things were written for our sake, so that we, having Jesus as an example, may become his imitators in such matters too, the Scripture shows that says, “So they sought to arrest him, and no one laid a hand on him, because his hour had not yet come.” ### Scripture references - John 7:30: quotation, high confidence ### Translation notes - The quotation is John 7:30. ### Citation (SBL) Origen, Comm. Jo. 28.196 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-196). ## Commentary on John 28.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-197 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As no one could seize Jesus before his hour, so it is with us. ### Greek text ὡς γάρ, κατὰ τὸ ῥητὸν τοῦτο, διὰ τοῦτο οὐ- δεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα παρόντα καὶ μὴ φεύγοντα, ἐπεὶ μήπω ἐληλύθει ἡ ὥρα αὐτοῦ, οὑτως καὶ χωρὶς τοῦ ἀναχωρεῖν, ἐν τῷ καιρῷ τοῦ μηδέπω αὐτοῦ ἐφεστηκέναι τὴν ὥραν, οὐκ κατεσχέθημεν ἄν ἡμεῖς. ### English translation (Claude) For as, according to this text, no one laid a hand on him, though he was present and not fleeing, because his hour had not yet come, so we too, even without withdrawing, would not have been seized in the time when our hour had not yet arrived. ### Scripture references - John 7:30: allusion, high confidence ### Translation notes - The allusion is John 7:30. ### Citation (SBL) Origen, Comm. Jo. 28.197 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-197). ## Commentary on John 28.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-198 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must heed Christ's command to flee persecution, and his own example. ### Greek text διόπερ ἀκουστέον οὐ μόνον τοῦ »Ἐὰν διώ- »κωσιν ὐμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἐτέραν« καὶ τῶν ἑξῆς, ἀλλὰ καὶ ὅτι ἠνίκα συνεβουλεύσαντο ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι, ### English translation (Claude) Therefore we must heed not only “If they persecute you in this city, flee to the other,” and what follows, but also that when the chief priests and the Pharisees took counsel to kill Jesus, ### Scripture references - Matt 10:23: quotation, high confidence - John 11:53: allusion, high confidence ### Translation notes - The quotation is Matt 10:23; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 28.198 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-198). ## Commentary on John 28.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-199 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus prudently withdrew to a secluded town. ### Greek text τὸ εὐλόγιστον τηρῶν οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλʼ οὐδὲ εἰς ἄλλην πόλιν ἀνεχώρησεν ὄχλων πεπληρωμένην, ἀλλά τινα ἀνακεχωρηκυῖαν. ### English translation (Claude) keeping to good judgment, he no longer walked openly among the Jews, nor did he withdraw to another city full of crowds, but to one that was secluded. ### Scripture references - John 11:54: allusion, high confidence ### Translation notes - The allusion is John 11:54. ### Citation (SBL) Origen, Comm. Jo. 28.199 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-199). ## Commentary on John 28.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-200 - Source: Preuschen 4:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The text of John 11:54. ### Greek text γέ- γραπται γάρ· »Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς »Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, »ἐις Ἐφραὶμ λεγομένην πόλιν«. ### English translation (Claude) For it is written, “So Jesus no longer walked openly among the Jews, but went away from there to the region near the wilderness, to a town called Ephraim.” ### Scripture references - John 11:54: quotation, high confidence ### Translation notes - The quotation is John 11:54. ### Citation (SBL) Origen, Comm. Jo. 28.200 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-200). ## Commentary on John 28.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-201 - Source: Preuschen 4:418–419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus took his disciples with him into seclusion. ### Greek text καὶ οὐ μόνος γε ἐκεῖ ἀπελήλυθεν, ἀλλὰ μηδεμίαν ἀφορμὴν διδοὺς τοῖς ζητοῦσιν αὐτὸν καὶ τοὺς μαθητὰς μεθʼ ἑαυτοῦ παρείληφεν καὶ »ἐκεῖ ἔμεινεν μετὰ τῶν μεθη- »τῶν«. ### English translation (Claude) And he did not go away there alone, but, giving no occasion to those seeking him, he took the disciples with him too, and “stayed there with the disciples.” ### Scripture references - John 11:54: quotation, high confidence ### Translation notes - The quotation is John 11:54. ### Citation (SBL) Origen, Comm. Jo. 28.201 (Preuschen 4:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-201). ## Commentary on John 28.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-202 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus often withdrew from danger, and even at the end was taken in a garden, not in the temple. ### Greek text τοιοῦτόν ἐστιν καὶ τὸ ἐν τῷ κατὰ Ματθαῖον γεγραμμένον, ὅτε »Ἀκούσας ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλι- »λαίαν· καὶ καταλιπῶν τὴν Ναζαρέθ, ἐλθὼν κατᾠκησεν εἰς Καφαρ- »ναοὺμ τὴν παραθαλασσίαν, ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ«, καὶ ἐπὶ τὸν καιρὸν δὲ φθάσας τοῦ συλληφθῆναι, ἐτήρησεν ὐπὲρ τοῦ μὴ παρʼ ἑαυτὸν τουτο παθεῖν μήτε ἐν Ἱεροσολύμοις εὑρεθῆναι μήτε ἐν τῷ ἱερῷ, ἔνθα ἐδίδασκεν πολλάκις, μήτε ἐν ἄλλῳ τοιούτῳ τόπῳ· »Ἐξῆλθεν γὰρ σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τῶν »Κεδρών, ὅπου ἦν κῆπος εἰς ὅν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ »αὐτοῦ«. ### English translation (Claude) Of this kind too is what is written in the Gospel according to Matthew, when “hearing that John had been arrested, he withdrew into Galilee; and leaving Nazareth he went and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali”; and when he reached the time to be seized, he took care, so as not to suffer this through his own doing, not to be found either in Jerusalem or in the temple, where he often taught, or in any other such place: “For he went out with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.” ### Scripture references - Matt 4:12–13: quotation, high confidence - John 18:1: quotation, high confidence ### Translation notes - The quotations are Matt 4:12–13 and John 18:1. ### Citation (SBL) Origen, Comm. Jo. 28.202 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-202). ## Commentary on John 28.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-203 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He withdrew so completely that his enemies needed Judas to find him. ### Greek text οὕτω δὲ ἀνεχώρει κατʼ ἐκεῖνο καιροῦ καὶ οὐκ ἐδημοσίευεν, ὡς δεῖσθαι τοὺς ἀρχιερεῖς καὶ τοὺς Φαρισαίους, βουλομένους αὐτὸν συλλαβεῖν, τοῦ Ἰούδα, διὰ τὸ μεμαθητεῦσθαι αὐτῷ περιργαζομένου καὶ τοὺς τόπους τῆς ἀναχωρήσεως αὐτοῦ. ### English translation (Claude) So he withdrew at that time and did not make himself public, so that the chief priests and the Pharisees, wishing to seize him, needed Judas, who, because he had been his disciple, knew all about the places of his retreat. ### Scripture references - John 18:2: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.203 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-203). ## Commentary on John 28.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-204 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas led the soldiers to him. ### Greek text διὸ τότε »Ἰούδας λαβὼν »σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται »ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων«. ### English translation (Claude) Therefore at that time “Judas, taking the cohort and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons.” ### Scripture references - John 18:3: quotation, high confidence ### Translation notes - The quotation is John 18:3. ### Citation (SBL) Origen, Comm. Jo. 28.204 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-204). ## Commentary on John 28.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-205 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He was seized only because he humbled himself and chose to obey. ### Greek text κατὰ τοῦτον δὲ τὸν τόπον τοῦ εὐαγγελίου δηλοῦται ὅτι εἰ μὲν ἐβούλετο μὴ ἡλῶναι, οὐκ ἄν κατεσχέθη· κατεσχέθη δὲ ταπεινώσας ἑαυτὸν καὶ γενόμενος ὑπήκοος τοῖς κατέχουσιν καὶ μέχρι τοῦ σταυροῦ. ### English translation (Claude) In this passage of the Gospel it is shown that if he had not wished to be taken, he would not have been seized; but he was seized, having humbled himself and become obedient to those who held him, even to the cross. ### Scripture references - Phil 2:8: allusion, high confidence ### Translation notes - The allusion is Phil 2:8. ### Citation (SBL) Origen, Comm. Jo. 28.205 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-205). ## Commentary on John 28.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-206 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his “I am,” his captors fell back. ### Greek text ὁπότε γοῦν ἐξῆλθεν, καὶ λέγει τοῖς ἐλθοῦσιν εἰς τὸν κῆπον· »Τίνα ζητεῖτε; ἀπεκρίθησαν »αὐτῷ· Ἰησοῦν τὸν Ναζωραῖον«· καὶ ὡς μὲν »εἶπεν αὐτοῖς· Ἐγώ »εἰμι, [δυνάμεως] ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσον χαμαί«. ### English translation (Claude) At any rate, when he went out and says to those who came into the garden, “Whom do you seek?”, they answered him, “Jesus the Nazarene”; and when “he said to them, ‘I am,’ they went backward and fell to the ground.” ### Scripture references - John 18:4–6: quotation, high confidence ### Translation notes - The quotations are John 18:4–6. The editor deletes “power” (δυνάμεως) before “they went backward.” ### Citation (SBL) Origen, Comm. Jo. 28.206 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-206). ## Commentary on John 28.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-207 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then, willing to suffer, he asked again. ### Greek text εἶτα μετὰ τοῦτο, ὅτι ἐβουλήθη ἀναδέξασθαι τὴν ἐν τῷ πάθει οἰκονομίαν, πάλιν ἠρώτησεν αὐτούς· »Τίνα ζητεῖτε; οἱ δὲ εἶπον· Ἰησοῦν τὸν Να- »ζωραῖον«. ### English translation (Claude) Then after this, because he wished to accept the dispensation of the passion, he asked them again, “Whom do you seek?” And they said, “Jesus the Nazarene.” ### Scripture references - John 18:7: quotation, high confidence ### Translation notes - The quotation is John 18:7. ### Citation (SBL) Origen, Comm. Jo. 28.207 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-207). ## Commentary on John 28.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-208 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He let himself be bound; otherwise one “I am” would have felled them again. ### Greek text καὶ μετʼ ὀλίγα· »Ἡ σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπη- »ρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν« ἑκόντα, »καὶ ἔδησαν »αὐτὸν« παρέχοντα ἑαυτὸν τοῖς δεσμοῖς· εἰ γὰρ μὴ ἐβούλετο παρεῖν, εἶπεν ἄν πάλιν· »Ἐγώ εἰμι«· καὶ ἀπῆλθον ἄν οἱ τοσοῦτοι εἰς τὰ ὀπίσω καὶ πάντες ἔπεσον ἄν χαμαί. ### English translation (Claude) And shortly after: “The cohort and the tribune and the officers of the Jews seized Jesus,” who was willing, “and bound him,” as he offered himself to the bonds; for if he had not wished to give himself up, he would have said again, “I am,” and so many would have gone backward and all fallen to the ground. ### Scripture references - John 18:12: quotation, high confidence - John 18:6: allusion, high confidence ### Translation notes - The quotation is John 18:12. ### Citation (SBL) Origen, Comm. Jo. 28.208 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-208). ## Commentary on John 28.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-209 - Source: Preuschen 4:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He teaches us to withdraw both from persecution and from worldly honors. ### Greek text ὥσπερ δὲ διὰ τῶν τοιούτων διδάσκει ἡμᾶς ἐν διωγμοῖς καὶ ταῖς καθʼ ἡμῶν ἐπιβουλαῖς ἀναχωρεῖν, οὕτως ἐν ἄλλοις εὕροις ἄν καὶ ἀπὸ τῶν νομιζομένων εἶναι ἐν κόσμῳ καλῶν ἀναχωροῦντα, ἵνα καὶ διὰ τούτων διδάξῃ φεύγειν τὰ ἐν κόσμῳ ἀξιώματα καὶ τὰς ἐν αὐτῷ ὑπεροχάς. ### English translation (Claude) And just as by such things he teaches us to withdraw in persecutions and in plots against us, so in other places you would find him withdrawing also from what are thought to be good things in the world, so that by these too he may teach us to flee the honors in the world and the preeminence in it. ### Citation (SBL) Origen, Comm. Jo. 28.209 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-209). ## Commentary on John 28.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-210 - Source: Preuschen 4:419–420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He fled alone when the crowd wanted to make him king. ### Greek text Ἰησοῦς γάρ ποτε »γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν »βασιλέα, ἀνεχώρησεν εἰς τὸ ὄρος«· ἀλλʼ οὐ μετὰ τῶν μαθητῶν, ἀλλὰ μόνος, μὴ παρέχων μηδὲ τούτοις ἀφορμὴν φιλοῦσιν αὐτὸν καὶ βουληθεῖσιν ἄν μετὰ τῶν θελόντων ποιῆσαι αὐτὸν βασιλέα, ἵνʼ ἤδη γένηται καὶ κοσμικῶς αὐτῶν βασιλεύς. ### English translation (Claude) For once Jesus, “knowing that they were about to come and seize him to make him king, withdrew to the mountain,” but not with the disciples, but alone, giving no occasion even to them, who loved him and might have wished, with those who wanted it, to make him king, so that he might become their king in a worldly way too. ### Scripture references - John 6:15: quotation, high confidence ### Translation notes - The quotation is John 6:15. ### Citation (SBL) Origen, Comm. Jo. 28.210 (Preuschen 4:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-210). ## Commentary on John 28.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-211 - Source: Preuschen 4:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the Word once spoke openly to the Jews through the prophets but has now gone to the “wilderness,” the Gentile church. ### Greek text Ταῦτα μὲν εἰς τὸ ῥητὸν καὶ τὴν ἀπὸ τοῦ εὐαγγελικοῦ γράμματος περὶ ἀναχωρήσεως διδασκαλίαν. εἰς δὲ τὴν ἀναγωγὴν λεχθείη ἄν τοιαῦτα, ὅτι Ἰησοῦς πάλαι μὲν παρρησίᾳ τοῖς Ἰουδαίοις περιεπάτει ὅτε ὁ λόγος τοῦ θεοῦ διὰ προφητῶν αὐτοῖς ἐνεπολιτεύετο· Ἰησοῦ γὰρ ἦν παρρησία ἡ »Τάδε λέγει κύριος«· ἀλλὰ νῦν οὐκέτι παρρησίᾳ ἐν τοῖς Ἰουδαίοις Ἰησοῦς περιπατεῖ, ἀλλὰ ἀπῆλθεν ἐκεῖθεν, καὶ οὐκ ἔστιν θεοῦ λόγος ἐν Ἰουδαίοις, καὶ ἀπελθὼν ἐκεῖθεν (λέγω δὲ ἀπὸ τῶν Ἰουδαίων) εἰς τὴν ἐγγὺς τῆς ἐρήμου ἦλθεν χώραν, περὶ ἧς λέγεται· »Πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον »ἤ τῆς ἐχούσης τὸν ἀνδρα«, καὶ πρὸς ἤν εἴρηται· »Εὐφράνθητι »στεῖρα ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα«. ### English translation (Claude) So much for the letter and the teaching about withdrawal from the Gospel's text. For the higher sense, something like this might be said: Jesus formerly walked openly among the Jews, when the Word of God dwelt among them through the prophets; for “Thus says the Lord” was Jesus' openness. But now Jesus no longer walks openly among the Jews, but has gone away from there, and there is no word of God among the Jews; and having gone away from there (I mean from the Jews), he came to the region near the wilderness, of which it is said, “Many are the children of the desolate, more than of her who has a husband,” and to which it is said, “Rejoice, barren one who does not bear; break forth and cry, you who are not in labor.” ### Scripture references - John 11:54: allusion, high confidence - Isa 54:1: quotation, high confidence - Gal 4:27: allusion, high confidence ### Translation notes - The quotations are Isa 54:1 (compare Gal 4:27). Origen's view of the Jews is translated as written. ### Citation (SBL) Origen, Comm. Jo. 28.211 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-211). ## Commentary on John 28.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-212 - Source: Preuschen 4:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That town is Ephraim. ### Greek text ἔστιν δὲ ἡ ἐγγὺς τῆς ἐρήμου πόλις Ἐφραίμ, εἰς ἥν ἦλθεν Ἰησοῦς, οὐκέτι παρρησίᾳ περιπατῶν ἐν τοῖς Ἰουδαίοις. ### English translation (Claude) And the town near the wilderness is Ephraim, to which Jesus came, no longer walking openly among the Jews. ### Scripture references - John 11:54: allusion, high confidence ### Translation notes - The allusion is John 11:54. ### Citation (SBL) Origen, Comm. Jo. 28.212 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-212). ## Commentary on John 28.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-213 - Source: Preuschen 4:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ephraim means “fruitfulness”; Manasseh, the elder, means “from forgetfulness.” ### Greek text ἑρμηνεύεται δὲ Ἐφραὶμ >καρποφορία<, ἀδελφὸς ὤν Μανασσῆ, πρεσβυτέρου τοῦ >ἀπὸ λήθης< λαοῦ. ### English translation (Claude) Ephraim is interpreted “fruitfulness,” being the brother of Manasseh, the elder, the people “from forgetfulness.” ### Scripture references - Gen 41:51–52: allusion, high confidence ### Translation notes - The allusion is Gen 41:51–52; the etymologies are Origen's. ### Citation (SBL) Origen, Comm. Jo. 28.213 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-213). ## Commentary on John 28.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-214 - Source: Preuschen 4:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Israel was set aside, God made the Gentile wilderness fruitful, as Psalm 107 says. ### Greek text μετὰ γὰρ τὸν >ἀπὸ λήθης λαὸν καταλειφθέντα γεγέννηται ἡ ἐξ ἐθνῶν καρποφορία<, ὅτε ποταμοὺς μὲν τοὺς ἐν τῶν Ἰσραὴλ »ἔθετο« ὁ θεὸς »εἰς ἔρημον καὶ διεξόδους« τῶν ἐκεῖ »ὑδάτων εἰς »δίψαν« καὶ »γῆν αὐτῶν καρποφόρον εἰς ἅλμην, ἀπὸ κακίας τῶν »κατοικούντων ἐν αὐτῇ«· ἀπὸ δὲ τῶν ἐθνῶν »ἔρημον ἔθετο εἰς λίμνας »ὑδάτων«, καὶ »γῆν ἄνυδρον αὐτῶν γῆν εἰς διεξόδους ὑδάτων«. ### English translation (Claude) For after the people “from forgetfulness” was left behind, the fruitfulness from the Gentiles was born, when God “made” the rivers of those of Israel “into a wilderness,” and the springs of water there “into thirst,” and “their fruitful land into a salt waste, because of the wickedness of those who dwell in it”; but of the Gentiles “he made the wilderness into pools of water,” and “their dry land into springs of water.” ### Scripture references - Ps 107:33–35 (106:33-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Ps 107:33–35 (106:33–35 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.214 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-214). ## Commentary on John 28.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-215 - Source: Preuschen 4:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God settled the hungry in the church, sowing fields and planting vineyards that bore fruit. ### Greek text καὶ κατᾠκισεν ἐκεῖ πενιῶντας, καὶ συνεστήσαντο πόλιν κατοικεσίας, τὴν ἐκκλησίαν· ἔνθα ἔσπειρεν ἀγροὺς κατὰ τὸν πεσόντα σπόρον ἐπὶ τὴν καλὴν καὶ ἀγαθὴν γῆν καὶ ποιοῦσαν ἑκατονταπλασίονα, καὶ ἐφύτευσεν ἀμπελῶνας· κλήματα γάρ εἰςιν οἱ κυρίου μαθηταί, οἵτινες καὶ »ἐποίησαν καρπὸν γεννήματος· καὶ εὐλόγησεν αὐτοὺς καὶ ἐπλη- »θύνθησαν σφόδρα«. ### English translation (Claude) And he settled the hungry there, and they established a city to dwell in, the church; where he sowed fields, according to the seed that fell on the good and fine soil and yielded a hundredfold, and planted vineyards; for the Lord's disciples are branches, who also “made fruit of produce; and he blessed them and they multiplied greatly.” ### Scripture references - Ps 107:36–38 (106:36-Ps LXX): quotation, high confidence - Matt 13:8: allusion, high confidence - John 15:5: allusion, high confidence ### Translation notes - The quotations and allusions are Ps 107:36–38 (106:36–38 LXX), Matt 13:8, and John 15:5. ### Citation (SBL) Origen, Comm. Jo. 28.215 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-215). ## Commentary on John 28.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-216 - Source: Preuschen 4:420–421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not neglect even the simpler believers, the “cattle.” ### Greek text ἀλλʼ οὐδὲ τοὺς ἐν τούτοις ἀλογωτέρους μικροὺς εἶναι ἐλογίσατο ὁ ἀνθρώπους καὶ κτήνη σώζων κύριος· γέγραπται γάρ· »Καὶ τὰ κτήνη αὐτῶν οὐκ ἐσμίκρυνεν«. ### English translation (Claude) But not even those among these who are less rational did the Lord, who saves men and beasts, reckon to be small; for it is written, “And their cattle he did not diminish.” ### Scripture references - Ps 107:38 (106:38 LXX): quotation, high confidence - Ps 36:6 (35:7 LXX): allusion, high confidence ### Translation notes - The quotation is Ps 107:38 (106:38 LXX); the allusion is Ps 36:6 (35:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.216 (Preuschen 4:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-216). ## Commentary on John 28.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-217 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meanwhile the Jews were diminished and made to wander. ### Greek text καὶ οἱ μὲν Ἰουδαὶοι »ὠλιγώθησαν καὶ ἐκακώθησαν [καὶ] ἀπὸ θλίψεως κακῶν καὶ ὀδύνης· »καὶ ἐξεχύθη ἐξουδένωσις ἐπὶ« τοὺς διὰ τὸν Ἀβραὰμ »ἄρχοντας, καὶ »ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχὶ ἐν ὁδῷ«. ### English translation (Claude) And the Jews “were diminished and afflicted by the pressure of evils and pain; and contempt was poured out upon” the rulers descended from Abraham, “and he made them wander in a trackless place and not on the road.” ### Scripture references - Ps 107:39–40 (106:39-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 107:39–40 (106:39–40 LXX), applied by Origen; translated as written. ### Citation (SBL) Origen, Comm. Jo. 28.217 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-217). ## Commentary on John 28.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-218 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God helped the poor Gentile people and made them a flock. ### Greek text μετʼ ἐκείνους δὲ ὁ θεὸς »ἐβοήθησεν τῷ ἀπὸ τῶν ἐθνῶν πένητι λαῷ ἐκ πτωχείας καὶ »ἔθετο ὡς πρόβατα πατριάν«, οὑς ὄψονται εὐθεῖς ἄγγελοι καὶ »εὐ- »φρανθήσονται, καὶ πᾶσα ἀνομία ἐμφράξει τὸ στόμα αὐτῆς«. ### English translation (Claude) After them God “helped the poor” people from the Gentiles “out of poverty and made families like sheep,” whom upright angels will see and “rejoice, and all iniquity will stop its mouth.” ### Scripture references - Ps 107:41–42 (106:41-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 107:41–42 (106:41–42 LXX), where the Greek has “the upright” (Origen's text reads “upright angels”). ### Citation (SBL) Origen, Comm. Jo. 28.218 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-218). ## Commentary on John 28.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-219 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm ends: the wise will understand the Lord's mercies. ### Greek text τούτοις δὲ μυστικῶς προφητευομένοις ἐν ἑκατοστῷ ἕκτῳ Ψαλμῷ ἐπι- φέρεται· »Τίς σοφὸς καὶ φυλάξει ταῦτα, καὶ συνήσουσιν τὰ ἐλέη τοῦ »κυρίου«; ### English translation (Claude) To these things, mystically prophesied in the one hundred and sixth Psalm, is added, “Who is wise and will keep these things, and they will understand the mercies of the Lord?” ### Scripture references - Ps 107:43 (106:43 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 107:43 (106:43 LXX). ### Citation (SBL) Origen, Comm. Jo. 28.219 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-219). ## Commentary on John 28.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-220 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise understand God's mercy to the Gentiles. ### Greek text ἐλεοῦντος γὰρ τοῦ κυρίου τοὺς ἀπὸ τῶν ἐθνῶν ὁ σοφὸς ταῦτα φυλάξει, συνιεῖς τὰ ἐλέη τοῦ κυρίου. ### English translation (Claude) For when the Lord has mercy on those from the Gentiles, the wise man will keep these things, understanding the mercies of the Lord. ### Scripture references - Ps 107:43 (106:43 LXX): allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 28.220 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-220). ## Commentary on John 28.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-221 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has gone from the Jews to the world, to the fruitful church. ### Greek text οὐκοῦν Ἰησοῦς οὐκέτι »παρρησιᾳ περιπατεῖ ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς »τὴν χώραν« τοῦ ὅλου κόσμου, »ἐγγὺς τῆς ἐρήμου« ἐκκλησίας, εἰς Ἐφραὶμ τὴν >καρποφοροῦσαν< λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. ### English translation (Claude) So Jesus no longer “walks openly among the Jews, but has gone away from there to the region” of the whole world, “near the wilderness” church, to Ephraim, the town called “bearing fruit,” and there he stayed with the disciples. ### Scripture references - John 11:54: quotation, high confidence ### Translation notes - The quotation is John 11:54, applied spiritually. ### Citation (SBL) Origen, Comm. Jo. 28.221 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-221). ## Commentary on John 28.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-222 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus remains with his fruitful disciples. ### Greek text καὶ ἔστιν μέχρι τοῦ δεῦρο μετὰ τῶν μαθητῶν αὐτοῦ Ἰησοῦς ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν· πάρεστιν γὰρ τῇ >καρποφορίᾳ<. ### English translation (Claude) And until now Jesus is with his disciples near the wilderness, in the town called Ephraim; for he is present with fruitfulness. ### Scripture references - John 11:54: allusion, high confidence ### Translation notes - The allusion is John 11:54. ### Citation (SBL) Origen, Comm. Jo. 28.222 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-222). ## Commentary on John 28.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-223 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, like Joseph, can say God made him fruitful in the land of his humiliation. ### Greek text καὶ ἐπὶ τῇ γενέσει γε τοῦ Ἐφραὶμ τούτου εἴποι ἄν ὁ γεννήσας αὐτὸν σιτομέτρης ἡμῶν κύριος, ὁ ταπεινώσας ἑαυτὸν καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· »Ηὔξησέν με ὁ θεὸς ἐν τῇ γῇ τῆς ταπεινώσεώς μου«. Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ τῶν Ἰουδαίων εἰς Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα ἁγνίσωσιν ἑαυτούς. ἐζήτουν οὖν τὸν Ἰησοῦν καὶ ἔλεγον μετʼ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες· Τί ὑμῖν δοκεῖ; οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν; ### English translation (Claude) And at the birth of this Ephraim, the one who begot him, our Lord, the giver of grain, who humbled himself and became obedient unto death, even death on a cross, might say, “God has increased me in the land of my humiliation.” “Now the Passover of the Jews was near, and many of the Jews went up to Jerusalem from the country before the Passover to purify themselves. So they sought Jesus and said to one another as they stood in the temple, ‘What do you think? That he will not come to the feast?’” ### Scripture references - Gen 41:52: quotation, high confidence - Gen 42:6: allusion, medium confidence - Phil 2:8: quotation, high confidence - John 11:55–56: quotation, high confidence ### Translation notes - The allusions and quotation are Gen 41:52 (Joseph at Ephraim's birth; Joseph is “the giver of grain,” Gen 42:6) and Phil 2:8. The closing quotation is John 11:55–56, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.223 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-223). ## Commentary on John 28.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-224 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord's Passover differs from “the Passover of the Jews.” ### Greek text Οὐ τὸ αὐτὸ νομιστέον εἶναι πάσχα τοῦ κυρίου καὶ πάσχα τῶν Ἰουδαίων· τὸ μὲν γὰρ κατὰ τὸν νόμον πάσχα ἐστὶν τοῦ κυρίου, τὸ δὲ τῶν παρανόμων πάσχα τῶν Ἰουδαίων. ### English translation (Claude) We must not think that the Passover of the Lord and the Passover of the Jews are the same. For the Passover according to the law is the Lord's, but the Passover of the lawless is the Jews'. ### Scripture references - John 11:55: allusion, high confidence ### Translation notes - The allusion is John 11:55. ### Citation (SBL) Origen, Comm. Jo. 28.224 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-224). ## Commentary on John 28.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-225 - Source: Preuschen 4:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture distinguishes the Lord's feasts from those of sinners. ### Greek text διὸ παρατηρητέον πότε λέγεται κυρίου τὸ πάσχα καὶ ἄλλαι ἡμέραι, καὶ πότε οὐ τοῦ κυρίου ἀλλὰ τῶν ἐλεγχομένων ἐπὶ ἁμαρτίαις. ### English translation (Claude) Therefore we must observe when the Passover and other days are said to be the Lord's, and when not the Lord's but those of people rebuked for sins. ### Citation (SBL) Origen, Comm. Jo. 28.225 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-225). ## Commentary on John 28.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-226 - Source: Preuschen 4:421–422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus calls the Passover “the Lord's.” ### Greek text οἷον ἐν μὲν τῇ Ἐφόδῳ γέγραπται μεθʼ ἕτερα κατὰ τὴν πρώτην περὶ πάσχα ἐν- τολήν· »Καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· πάσχα ἐστὶν κυρίου«, καὶ κατὰ τὴν δευτέραν· »Ἐὰν λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ »λατρεία αὕτη ὑμῖν; καὶ ἐρεῖτε· Θυσία τὸ πάσχα τοῦ κυρίου, ὡς »ἐσκέπασεν τοὺς οἴκους τῶν υἱῶν Ἰσραὴλ ἐν Αἰγύπτῳ«. ### English translation (Claude) For example, in Exodus it is written, among other things, in the first commandment about the Passover, “And you shall eat it in haste; it is the Lord's Passover,” and in the second, “If your sons say to you, ‘What is this service to you?’ you shall say, ‘It is the sacrifice of the Lord's Passover, for he sheltered the houses of the sons of Israel in Egypt.’” ### Scripture references - Exod 12:11: quotation, high confidence - Exod 12:26–27: quotation, high confidence ### Translation notes - The quotations are Exod 12:11 and 12:26–27. ### Citation (SBL) Origen, Comm. Jo. 28.226 (Preuschen 4:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-226). ## Commentary on John 28.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-227 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah calls the feasts those of sinners, not God's. ### Greek text ἐν δὲ τῷ Ἡσαίᾳ οὐχ ἑαυτοῦ ἀλλὰ τῶν ἁμαρτανόντων φησὶν εἶναι ὁ κύριος τὰς νουμηνίας καὶ τὰ σάββατα καὶ νηστείαν καὶ ἀργίαν καὶ ἑορτάς. ### English translation (Claude) But in Isaiah the Lord says that the new moons and the sabbaths and fasting and rest and feasts are not his own but those of the sinners. ### Scripture references - Isa 1:13–14: allusion, high confidence ### Translation notes - The allusion is Isa 1:13–14. ### Citation (SBL) Origen, Comm. Jo. 28.227 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-227). ## Commentary on John 28.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-228 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Amos say God hates the feasts of the sinful. ### Greek text εἰ δὲ τὰς ἑορτάς, δῆλον ὅτι καὶ τὸ πάσχα· μία γὰρ αὕτη τῶν ἑορτῶν ἐστιν. γέγραπται δὲ οὕτως· »Τὰς νουμηνίας ὑμῶν καὶ »τὰ σάββατα ὑμῶν καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν [ἢ] »καὶ ἀργίαν, καὶ τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡμέραν »ψυχή μου«. καὶ ἔν τινι δὲ τῶν δώδεκα γέγραπται· »Μεμίσηκα, »ἀπῶσμαι τας ἑορτὰς ὑμῶν«. ### English translation (Claude) And if the feasts, clearly the Passover too, for it is one of the feasts. It is written thus: “Your new moons and your sabbaths and the great day I cannot endure; fasting and rest, and your new moons and your feasts my soul hates.” And in one of the Twelve it is written, “I have hated, I have rejected your feasts.” ### Scripture references - Isa 1:13–14: quotation, high confidence - Amos 5:21: quotation, high confidence ### Translation notes - The quotations are Isa 1:13–14 (LXX) and Amos 5:21. ### Citation (SBL) Origen, Comm. Jo. 28.228 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-228). ## Commentary on John 28.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-229 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This Passover was “the Jews',” since Christ was plotted against in it. ### Greek text καὶ κατὰ τὴν ἐκκειμένην τοίνυν λέξιν τὸ πάσχα οὐ >τοῦ κυρίου< ἀλλὰ >τῶν Ἰουδαίων< ἦν· ὁ γὰρ σωτὴρ ἡμῶν ἐν αὐτῷ ἐπεβουλεύετο. ### English translation (Claude) And according to the passage set before us, then, the Passover was not “the Lord's” but “the Jews'”; for our Savior was plotted against in it. ### Scripture references - John 11:55: allusion, high confidence ### Translation notes - The allusion is John 11:55. ### Citation (SBL) Origen, Comm. Jo. 28.229 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-229). ## Commentary on John 28.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-230 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their Passover was accursed because they killed Jesus in it. ### Greek text καὶ διὰ τοῦτο αὐτῶν οἶμαι τὸ πάσχα εἰρῆσθαι αὐτοῖς προφητικῶς τῷ »Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς »ὑμῶν«· ἔργον γὰρ οὐχ ἑορτῆς θεοῦ, ἀλλʼ ἐναγὲς ἐν αὐτῷ πεποιήκασιν τὸν Ἰησοῦν ἀποκτείναντες. ### English translation (Claude) And for this reason I think the Passover is said to be theirs, prophetically, by “I have hated, I have rejected your feasts”; for they did in it the deed not of God's feast but an accursed one, killing Jesus. ### Scripture references - Amos 5:21: quotation, high confidence ### Translation notes - The quotation is Amos 5:21. Origen's charge is translated as written. ### Citation (SBL) Origen, Comm. Jo. 28.230 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-230). ## Commentary on John 28.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-231 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many went up to purify themselves. ### Greek text πλὴν πρὸ τοῦ πάσχα τῶν Ἰουδαίων τούτου πολλοὶ ἀνέβησαν εἰς Ἱεροσόλυμα ἐκ τῆς χώρας, ἵνα ἁγνίσωσιν ἑαυτούς. ### English translation (Claude) Yet before this Passover of the Jews many went up to Jerusalem from the country to purify themselves. ### Scripture references - John 11:55: allusion, high confidence ### Translation notes - The allusion is John 11:55. ### Citation (SBL) Origen, Comm. Jo. 28.231 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-231). ## Commentary on John 28.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-232 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeking purification, they became more defiled by handing Jesus over to death. ### Greek text προλαβὼν δʼ ἂν εἰποιμι ὅτι οὐκ ἐνόουν οἱ πολλοὶ πῶς ἂν ἁγνίσαιεν ἑαυτούς· διόπερ δοκοῦντες ἑαυτῶν πάσχα λατρείαν προσφέρειν τῷ θεῷ, τοσοῦτον ἐδέησαν τοῦ ἁγνίσαι ἑαυτοὺς ὥστε ἐναγέστεροι γενέσθαι οὗ ἦσαν ἐναγεῖς πρὶν ἁγνίσωσιν ἑαυτούς. εἶπον γὰρ τῷ Πιλάτῳ οἱ παραδιδόντες αὐτῷ τὸν Ἰησοῦν Ἰουδαῖοι· »Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα«· διʼ οὓς ἔλεγεν τῷ σωτῆρι· »Μήτι ἐγὼ Ἰουδαῖός εἰμι; τὸ σὸν ἔθνος καὶ οἱ ἀρχιερεῖς παρέδωκάν »σε ἐμοί«. ### English translation (Claude) I might say in advance that the many did not understand how they might purify themselves; therefore, thinking they were offering their own Passover as worship to God, they fell so far short of purifying themselves that they became more defiled than they were before purifying themselves. For the Jews who handed Jesus over to Pilate said to him, “It is not lawful for us to put anyone to death”; because of whom he said to the Savior, “Am I a Jew? Your own nation and the chief priests handed you over to me.” ### Scripture references - John 18:31: quotation, high confidence - John 18:35: quotation, high confidence ### Translation notes - The quotations are John 18:31 and 18:35. Origen's polemic is translated as written. ### Citation (SBL) Origen, Comm. Jo. 28.232 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-232). ## Commentary on John 28.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-233 - Source: Preuschen 4:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They chose Barabbas. ### Greek text καὶ οἱ λέγοντές γε ἀναβεβηκέναι ἵνα ἁγνίσωσιν ἑαυτοὺς ἐκραύγασαν λέγοντες τῷ Πιλάτῳ· »Μὴ τοῦτον ἀπολύσῃς ἀλλὰ τὸν »Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής«. ### English translation (Claude) And those who say they went up to purify themselves cried out, saying to Pilate, “Not this man, but Barabbas.” Now Barabbas was a robber. ### Scripture references - John 18:40: quotation, high confidence ### Translation notes - The quotation is John 18:40. ### Citation (SBL) Origen, Comm. Jo. 28.233 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-233). ## Commentary on John 28.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-234 - Source: Preuschen 4:422–423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They demanded his death. ### Greek text καὶ πάλιν· »Ἀπεκρίθησαν »οἱ Ἰουδαῖοι· Ἡμεῖς νόμον ἔχομεν, καὶ τὸν νόμον ὀφείλει ἀπο- »θανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν«· καὶ πάλιν· »Οἱ Ἰουδαῖοι· »ἐκραύγαζον λέγοντες πρὸς τὸν Πιλάτον· Ἐὰν τοῦτον ἀπολύσῃς, »οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει »τῷ Καίσαρι«. καὶ πάλιν· »Ἐκραύγασαν οἱ Ἰουδαῖοι· Ἆρον, ἆρον, »σταύρωσον αὐτόν«. ### English translation (Claude) And again: “The Jews answered, ‘We have a law, and by the law he ought to die, because he made himself the Son of God’”; and again: “The Jews cried out, saying to Pilate, ‘If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.’” And again: “The Jews cried out, ‘Away, away, crucify him.’” ### Scripture references - John 19:7: quotation, high confidence - John 19:12: quotation, high confidence - John 19:15: quotation, high confidence ### Translation notes - The quotations are John 19:7, 19:12, and 19:15. ### Citation (SBL) Origen, Comm. Jo. 28.234 (Preuschen 4:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-234). ## Commentary on John 28.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-235 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's prophecy that killers would think they served God was fulfilled first in himself. ### Greek text καὶ οἱ ἀναβεβηκότες γε πρὸ τοῦ πάσχα ἴνα ἁγνίσωσιν ἑαυτοὺς ἔλεγον ἐν αὐτῷ τῷ πάσχα· »Οὐκ ἔχομεν βασιλέα »εἰ μὴ Καίσαρα«. ὅπερ δὲ πρὸς τοὺς μαθητὰς εἶπεν προφητεύων ὁ σωτὴρ καὶ λέγων· »Ἔρχεται ὤρα ὅτε πᾶς ὁ ἀποκτείνας ὑμᾶς δόξει »λατρέίαν προσφέρειν τῷ θεῷ«· τοῦτο ἀπʼ αὐτοῦ ἀρξάμενον πεπλήρωται. ### English translation (Claude) And those who had gone up before the Passover to purify themselves said in the Passover itself, “We have no king but Caesar.” And what the Savior said to the disciples, prophesying, “The hour is coming when everyone who kills you will think he is offering worship to God,” was fulfilled beginning with him. ### Scripture references - John 19:15: quotation, high confidence - John 16:2: quotation, high confidence ### Translation notes - The quotations are John 19:15 and 16:2. ### Citation (SBL) Origen, Comm. Jo. 28.235 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-235). ## Commentary on John 28.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-236 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His killers thought they were serving God. ### Greek text οἱ γὰρ ἀξιώσαντες αὐτὸν ἀποθανεῖν ἐδόκουν λατρείαν προσφέρειν τῷ θεῷ, καὶ ἀναβεβήκεισαν εἰς Ἱεροσόλυμα πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς. ### English translation (Claude) For those who judged him worthy of death thought they were offering worship to God, and had gone up to Jerusalem before the Passover to purify themselves. ### Scripture references - John 16:2: allusion, high confidence ### Translation notes - The allusion is John 16:2. ### Citation (SBL) Origen, Comm. Jo. 28.236 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-236). ## Commentary on John 28.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-237 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True purification came at the Passover when Christ, the Lamb, died. ### Greek text ὁ δὲ ἀληθὴς ἁγνισμὸς οὐ πρὸ τοῦ πάσχα ἀλλʼ ἐν τῷ πάσχα, ὅτε Ἰησοῦς ἀπέθανεν ὑπὲρ τῶν ἁγνιζομένων ὡς ἀμνὸς θεοῦ, καὶ ἦρεν τὴν ἁμαρτίαν τοῦ κόσμου. ### English translation (Claude) But the true purification is not before the Passover but in the Passover, when Jesus died as the Lamb of God for those being purified, and took away the sin of the world. ### Scripture references - John 1:29: allusion, high confidence ### Translation notes - The allusion is John 1:29. ### Citation (SBL) Origen, Comm. Jo. 28.237 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-237). ## Commentary on John 28.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-238 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They sought Jesus to kill him. ### Greek text καὶ ἐζήτουν γε οὖτοι οἱ Ἰουδαῖοι τὸν Ἰησοῦν, οὐχ ἵνα ὠφεληθῶσιν, ἀλλʼ ἵνα »ναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα ἀπὸ »τοῦ θεοῦ«. ### English translation (Claude) And these Jews sought Jesus, not to be helped, but to kill “a man who has told you the truth which I heard from God.” ### Scripture references - John 11:56: allusion, high confidence - John 8:40: quotation, high confidence ### Translation notes - The quotation is John 8:40; some words are lost in the digital text. ### Citation (SBL) Origen, Comm. Jo. 28.238 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-238). ## Commentary on John 28.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-239 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They wondered whether he would come. ### Greek text καὶ ἐν αὐτῷ γε τῷ ἱερῷ ἐστηκότες ἔλεγον πρὸς ἀλλήλους περὶ τοῦ Ἰησοῦ· »Τί δοκεῖ ὑμῖν; ὅτι οὐ μὴ ἔλθῃ εἰς τὴν »ἑορτήν;« ### English translation (Claude) And standing in the temple itself they said to one another about Jesus, “What do you think? That he will not come to the feast?” ### Scripture references - John 11:56: quotation, high confidence ### Translation notes - The quotation is John 11:56. ### Citation (SBL) Origen, Comm. Jo. 28.239 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-239). ## Commentary on John 28.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-240 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus kept the feast in the upper room with his disciples. ### Greek text ἀλλʼ οὐχ ὅπου οὗτοι ἑστήκεισαν ἑόρταζεν Ἰησοῦς, ἀλλʼ εἰς τὸ μέγα ἀνάγαιον, τὸ σεσαρωμένον καὶ κεκοσμημένον, ὅπου ἐπιθυμίᾳ ἐπεθύμησεν τὸ πάσχα μετὰ τῶν μαθητῶν φαγεῖν πρὸ τοῦ παθεῖν. ### English translation (Claude) But Jesus did not keep the feast where these stood, but in the large upper room, swept and furnished, where with desire he desired to eat the Passover with the disciples before suffering. ### Scripture references - Mark 14:15: allusion, high confidence - Luke 22:15: allusion, high confidence ### Translation notes - The allusions are Mark 14:15 (Luke 22:12) and Luke 22:15. ### Citation (SBL) Origen, Comm. Jo. 28.240 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-240). ## Commentary on John 28.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-241 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some still stand in the “temple” of Scripture seeking Christ, but reject the one who came. ### Greek text εἴποις δʼ ἂν ὅτι καὶ νῦν ἑστήκασιν ἐν τῷ ἱερῷ ζητοῦντες τὸν Ἰησοῦν, ἐπερειδόμενοι μὲν ὡς ἱεραῖς ταῖς γραφαῖς, διὰ δὲ τὸ ἀγνοεῖν τὸν ἐληλυθότα ζητοῦντες τοῦτον μὲν κακολογεῖ, ἕτερον δὲ τούτου Χριστὸν ὁμολογεῖν. ### English translation (Claude) You might say that now too they stand in the temple seeking Jesus, relying on the Scriptures as holy, but because of their ignorance of him who came, seeking him they speak ill of this one and confess another Christ than him. ### Citation (SBL) Origen, Comm. Jo. 28.241 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-241). ## Commentary on John 28.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-242 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others go up to be purified so they may keep Christ's Passover with sincerity and truth. ### Greek text πρόσχες δὲ εἰ δύνασαι καὶ ἄλλους Ἰουδαίους λέγειν ἀναβαίνοντας εἰς Ἱεροσολύμων χώρας, καὶ ἐρχομένους ἴνα ἁγνίσαντες ἑαυτοὺς δυνηθῶσιν, ἡνίκα ἂν τὸ πάσχα τυθῇ Χριστός, ἑορτάζειν μὴ »ζύμῃ παλαιᾷ«, μὴ »ζύμῃ κακίας καὶ πονηρίας, »ἀλλʼ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας«. ### English translation (Claude) But consider whether you can say that other Jews too go up to the regions of Jerusalem and come so that, having purified themselves, they may be able, when Christ our Passover is sacrificed, to keep the feast not with “old leaven,” not with “the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” ### Scripture references - 1 Cor 5:7–8: quotation, high confidence ### Translation notes - The quotation is 1 Cor 5:7–8. ### Citation (SBL) Origen, Comm. Jo. 28.242 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-242). ## Commentary on John 28.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-243 - Source: Preuschen 4:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They seek Jesus in the Scriptures, wondering whether he will come. ### Greek text καὶ οἱ τοιοῦτοί γε ζητήσουσιν τὸν Ἰησοῦν ἐν τῷ ἱερῷ ἑστηκότες τῶν γραφῶν καὶ ἐπαπορήσουσιν πρὸς ἀλλήλους, εἰ ἐλεύσεται εἰς τὴν ἑορτὴν Ἰησοῦς. Δεδώκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὰς ἵνα ἐάν τις γνῷ αὐτὸν ποῦ ἐστιν μηνύσῃ, ὅπως πιάσωσιν αὐτόν. ### English translation (Claude) And such people will seek Jesus standing in the temple of the Scriptures, and will ask one another whether Jesus will come to the feast. “Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might arrest him.” ### Scripture references - John 11:56: allusion, high confidence - John 11:57: quotation, high confidence ### Translation notes - The closing quotation is John 11:57, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 28.243 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-243). ## Commentary on John 28.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-244 - Source: Preuschen 4:423–424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His withdrawal was such that his enemies did not know where he was. ### Greek text Ὅρα πῶς μεμαρτύρηται ἀνακεχωρηκέναι, ἵνα καὶ ἡμεῖς γινώσκωμεν ἐν καιρῷ τὸ τοιοῦτο ποιεῖν. καὶ πρόσχες γε ὅτι οὐκ ᾔδεισαν ὅπου ἐστὶν οὔτε οἱ ἀρχιερεῖς οἱ Φαρισαῖοι, καὶ μὴ εἰδότες διδόασιν ἐντολάς, ἵνα ἐάν τις γνῷ ποῦ ἐστὶν μηνύσῃ αὐτοῖς καὶ συλλάβωσιν ποῦ ἐστιν. ### English translation (Claude) See how he is attested to have withdrawn, so that we too may know to do such a thing in due season. And note that neither the chief priests nor the Pharisees knew where he was, and not knowing, they give orders that if anyone knew where he was he should report it to them, and they would seize him. ### Scripture references - John 11:57: allusion, high confidence ### Translation notes - The allusion is John 11:57. ### Citation (SBL) Origen, Comm. Jo. 28.244 (Preuschen 4:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-244). ## Commentary on John 28.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-245 - Source: Preuschen 4:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They do not know where Jesus is. ### Greek text τοῦτο Ἰησοῦ οὐκ οἴδασιν ποῦ ἐστιν. ### English translation (Claude) For this reason, it seems, they do not know where Jesus is. ### Translation notes - The digital text repeats here words from the next section, in place of what began the sentence (probably “for this reason,” διὰ τοῦτο); the repetition is removed and the probable sense given. ### Citation (SBL) Origen, Comm. Jo. 28.245 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-245). ## Commentary on John 28.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-246 - Source: Preuschen 4:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They give human orders instead of God's commandments. ### Greek text διὸ διδόασιν ἑτέρας παρὰ τὰς τοῦ θεοῦ ἐντολάς, »διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων«. ### English translation (Claude) Therefore they give orders other than God's commandments, “teaching as doctrines the precepts of men.” ### Scripture references - Matt 15:9: quotation, high confidence - Isa 29:13: allusion, high confidence ### Translation notes - The quotation is Matt 15:9 (Isa 29:13). ### Citation (SBL) Origen, Comm. Jo. 28.246 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-246). ## Commentary on John 28.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-247 - Source: Preuschen 4:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their orders aim to capture and betray Jesus. ### Greek text καί εἰσιν αὐτῶν αἱ ἐντολαὶ <ἃς> διδόασιν Φαρισαῖοι καὶ ἀρχιερεῖς, τῶν σωματικῶν τυγχάνοντες Ἰουδαίων, κατὰ τοῦ Ἰησοῦ· βούλονται γάρ τινας μηνῦσαι αὐτοῖς τὸν Ἰησοῦν, ἵνα αὐτὸν ὑποχείριον λαβόντες προδῶσιν. ### English translation (Claude) And these are their orders, which the Pharisees and chief priests, being of the bodily Jews, give against Jesus; for they want some to inform them about Jesus, so that, having him in their hands, they may betray him. ### Citation (SBL) Origen, Comm. Jo. 28.247 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-247). ## Commentary on John 28.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-248 - Source: Preuschen 4:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So too those who study Christianity only to attack it. ### Greek text καὶ φήσεις πάντα τὸν περιεργαζόμενον τὰ περὶ τὸν χριστιανισμὸν ἐπὶ τῷ αὐτὸν ἀνατρέπειν καὶ κατηγορεῖν Φαρισαῖόν τινα οἴεται διδάξειν αὑτὸν τὰ περὶ τὸν Ἰησοῦν, ἵνα μηνυθέντα αὐτὸν αὐτῷ πιάσῃ καὶ ὑβρίσας ἀποκτείνῃ. ### English translation (Claude) And you will say that everyone who busies himself with the things of Christianity in order to overthrow and accuse it is a kind of Pharisee: he thinks he will inform himself about the things of Jesus, so that, when he is reported to him, he may seize him and, having insulted him, kill him. ### Citation (SBL) Origen, Comm. Jo. 28.248 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-248). ## Commentary on John 28.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-249 - Source: Preuschen 4:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Book 28. ### Greek text Ἀλλὰ γὰρ αὐτάρκη περιγραφὴν εἰληφότος καὶ τοῦ ὀγδόου καὶ εἰκοστοῦ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν τόμου, αὐτοῦ καταπαύσωμεν τὸν λόγον, ἐν τῷ ἐνάτῳ καὶ εἰκοστῷ, θεοῦ διδόντος, ἀρξόμενοι τῶν ἑξῆς. ### English translation (Claude) But since the twenty-eighth book of the exegetical commentaries on John has also received sufficient extent, let us end the discussion here, beginning what follows, God granting, in the twenty-ninth. ### Citation (SBL) Origen, Comm. Jo. 28.249 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-249). ## Commentary on John 32.1 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-1 - Source: Preuschen 4:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 32 opens: Origen prays to travel the Gospel's road to its end. ### Greek text Ἀπὸ θεοῦ διὰ Ἰησοῦ Χριστοῦ εὐοδούμενοι ἐρχώμεθα τὴν μεγάλην τοῦ εὐαγγελίου ὁδὸν καὶ ζῶσαν ἡμῖν, εἰ καὶ γνωσθείη καὶ ὁδευθείη ὑφʼ ἡμῶν, ὡς φθάσαι αὐτῆς καὶ ἐπὶ τὸ τέλος. ### English translation (Claude) Prospered by God through Jesus Christ, let us come to the great way of the Gospel, a living way for us, if only it may be known and traveled by us, so that we may reach even its end. ### Scripture references - Heb 10:20: echo, medium confidence ### Translation notes - The phrase “living way” echoes Heb 10:20. ### Citation (SBL) Origen, Comm. Jo. 32.1 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-1). ## Commentary on John 32.2 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-2 - Source: Preuschen 4:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares his thirty-second book to a stage of Israel's journey, led by Christ as the pillar of cloud. ### Greek text νῦν μέντοι γε οἱονεὶ δευτέρας καὶ τριακοστῆς παρεμβολῆς ἐν τοῖς λεχθησομένοις ἐπιβῆναι πειρώμεθα· καὶ παρείη γε ἡμῖν ὁ στῦλος τῆς φωτεινῆς νεφέλης Ἰησοῦ, προάγων ἡμᾶς ὅτε δεῖ, καὶ ἱστὰς τῆς φωτεινῆς καὶ τῇ ὑπαγορεύσει τῶν εἰς τὸ εὐαγγέλιον, ἱερὲ ἀδελφὲ καὶ θεοῦ ἄνθρωπε Ἀμβρόσιε, διεξέλθωμεν τὸ εὐαγγέλιον, μὴ ἐκκακοῦντες ἀπὸ τοῦ μακροῦ τῆς ὁδοιπορίας μηδὲ ἀποκάμνοντες διὰ τὴν ἡμετέραν ἀσθένειαν, ἀλλʼ ἐκβιαζόμενοι κατʼ ἴχνη βαίνειν τοῦ στύλου τῆς ἀληθείας. ### English translation (Claude) Now, however, we are trying to set out on the thirty-second encampment, as it were, in what is to be said; and may the pillar of the luminous cloud, Jesus, be present with us, leading us when we must move, and halting us; and in the dictation of the books on the Gospel, holy brother and man of God Ambrose, may we go through the Gospel, not losing heart at the length of the journey nor growing weary because of our weakness, but forcing ourselves to walk in the footsteps of the pillar of truth. ### Scripture references - Exod 13:21–22: allusion, high confidence - Num 33:1–2: allusion, medium confidence ### Translation notes - The allusions are Exod 13:21–22 and Num 33 (the stages of the journey). Ambrose was Origen's patron. The middle of the sentence is damaged in the digital text. ### Citation (SBL) Origen, Comm. Jo. 32.2 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-2). ## Commentary on John 32.3 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-3 - Source: Preuschen 4:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only God knows whether Origen will finish the whole commentary. ### Greek text πότερον δὲ βούλεται τὸν νοῦν ἡμῶν τελέσαι διὰ τῶν ὑπαγορεύσεων τὴν ὁδοιπορίαν τῆς ὅλου τοῦ κατὰ τὸν Ἰωάννην εὐαγγελίου γραφὴς ἢ μή, αὐτὸς ἂν εἰδείη ὁ θεός. ### English translation (Claude) Whether he wishes our mind to complete through the dictations the journey through the whole writing of the Gospel according to John, or not, God himself would know. ### Citation (SBL) Origen, Comm. Jo. 32.3 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-3). ## Commentary on John 32.4 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-4 - Source: Preuschen 4:425–426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: May we never walk outside the Gospel, in life or death. ### Greek text μόνον καὶ ἐνδημοῦντες ἐν τῷ σώματι καὶ ἐκδημοῦντες αὐτοῦ ἐπὶ τῷ ἐνδημῆσαι πρὸς τὸν κύριον ἔξω τοῦ εὐαγγελίου μὴ βαίνοιμεν, ἵνα καὶ τῶν τοὺς μακαρισμοὺς φερόντων ἔργων καὶ λόγων ἐν τῷ παραδείσῳ τῆς τρυφῆς τοῦ θεοῦ ἀπολαύσωμεν. Καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἴνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, εἰδὼς ὄτι πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν· εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος. ### English translation (Claude) Only, whether at home in the body or away from it so as to be at home with the Lord, may we not walk outside the Gospel, so that we may enjoy also the works and words that bring the beatitudes in the paradise of God's delight. “And during supper, the devil having already put it into the heart of Judas, son of Simon, Iscariot, to betray him, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, he rises from supper and lays aside his garments, and taking a towel he girded himself; then he pours water into the basin and began to wash the disciples' feet and to wipe them with the towel with which he was girded.” ### Scripture references - 2 Cor 5:8: allusion, high confidence - Gen 2:15: allusion, medium confidence - John 13:2–5: quotation, high confidence ### Translation notes - The allusions are 2 Cor 5:8 and Gen 2:15 (LXX “paradise of delight”); the closing quotation is John 13:2–5, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.4 (Preuschen 4:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-4). ## Commentary on John 32.5 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-5 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen recalls his Luke homilies on the meaning of breakfast and supper. ### Greek text Ἐν ταῖς εἰς τὸ κατὰ Λουκᾶν ὁμιλίαις συηνεκρίναμεν ἀλλήλαις τὰς παραβολάς, καὶ ἐζητήσαμεν τί μὲν σημαίνει τὸ κατὰ τὰς θείας γραφὰς ἄριστον, τί δὲ παρίστησιν τὸ κατʼ αὐτὰς δεῖπνον. ### English translation (Claude) In the homilies on the Gospel according to Luke we compared the parables with one another and asked what the breakfast signifies according to the divine Scriptures, and what the supper indicates according to them. ### Translation notes - The homilies on Luke survive only partly (mostly in Jerome's Latin); this discussion is not extant. ### Citation (SBL) Origen, Comm. Jo. 32.5 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-5). ## Commentary on John 32.6 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-6 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Breakfast is food for beginners; supper for the advanced. ### Greek text καὶ νῦν τοίνυν λελέχθω, ὅτι ἄριστον μέν ἐστιν ἡ πρώτη καὶ πρὸ τῆς συντελείας τῆς ἐν τῷ βίῳ τούτῳ ἡμέρας πνευματικῆς τοῖς εἰσαγομένοις ἁρμόζουσα τροφή, δεῖπνον δὲ ἡ τελευταία καὶ τοῖς ἤδη ἐπὶ πλεῖον προκεκοφόσι παρατιθεμένη κατὰ λόγον. ### English translation (Claude) Let it be said now too, then, that breakfast is the first spiritual food, suited to beginners, before the completion of the day of this life, while supper is the last, set before those who have already advanced further, as is reasonable. ### Citation (SBL) Origen, Comm. Jo. 32.6 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-6). ## Commentary on John 32.7 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-7 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or breakfast is the Old Testament's sense, supper the New Testament's mysteries. ### Greek text καὶ ἄλλως δʼ εἴποι ἄν τις ἄριστον μὲν εἶναι τὸν νοῦν τῶν παλαιῶν γραμμάτων, δεῖπνον δὲ τὰ ἐναποκεκρυμμένα τῇ καινῇ διαθήκῃ μυστήρια. ### English translation (Claude) And one might say otherwise that breakfast is the meaning of the old writings, and supper the mysteries hidden in the New Covenant. ### Citation (SBL) Origen, Comm. Jo. 32.7 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-7). ## Commentary on John 32.8 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-8 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This prepares for the footwashing. ### Greek text ταῦτα δὲ ἐν προοιμίῳ λέλεκται ἐξετάζοντι πῶς γινομένου δείπνου ἐγείρεται ὁ Ἰησοῦς ἐκ τοῦ δείπνου, καὶ βαλὼν ὕδωρ εἰς τὸν νιπτῆρα ἄρχεται τοὺς τῶν μαθητῶν νίπτειν πόδας. ### English translation (Claude) These things have been said by way of preface for one who examines how, during supper, Jesus rises from supper and, having poured water into the basin, begins to wash the disciples' feet. ### Scripture references - John 13:4–5: allusion, high confidence ### Translation notes - The allusions are John 13:4–5. ### Citation (SBL) Origen, Comm. Jo. 32.8 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-8). ## Commentary on John 32.9 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-9 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who sup with Jesus need only the lowest parts of the soul washed. ### Greek text οἶμαι γὰρ ὅτι οἱ μετὰ τοῦ Ἰησοῦ δειπνοῦντες καὶ ἐν τῇ ἐπὶ τέλει τοῦ βίου τούτου ἡμέρᾳ μεταλαμβάνοντες σὺν αὐτῷ τροξῆς δέονται μὲν καθαρσίου τινός, οὐ μὴν περί τι τῶν πρώτων τοῦ τῆς ψυχῆς, ἵνʼ οὕτως ὀνομάσω, σώματος, ἀλλʼ ὡς ἂν εἴποι τις, χρῄζουσιν ἀποπλύνασθαι τὰ τελευταῖα καὶ τὰ ἔσχατα καὶ τῇ γῇ ἀναγκαίως ὁμιλοῦντα. ### English translation (Claude) For I think that those who sup with Jesus, and share food with him on the day at the end of this life, need a certain cleansing, not of the first parts, so to speak, of the soul's body, but, as one might say, they need to wash off the last and lowest parts, which necessarily have contact with the earth. ### Scripture references - John 13:10: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 32.9 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-9). ## Commentary on John 32.10 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-10 - Source: Preuschen 4:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This cleansing is done first by Jesus, then by his disciples for one another. ### Greek text καὶ τοῦτο τὸ καθάρσιον πρῶτον μὲν ὑπʼ οὐδενὸς ἢ τοῦ Ἰησοῦ μόνου γενέσθαι δύναται, δεύτερον δὲ [καὶ τὸ] ὑπὸ τῶν μαθητῶν αὐτοῦ, πρὸς οὓς εἶπεν· »Καὶ »ὑμεῖς ὁφείλετε τοὺς πόδας ἀλλήλων νίπτειν· ὑπόδειγμα γὰρ ἔδωκα »ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε«. ### English translation (Claude) And this cleansing can be done first by no one but Jesus alone, and second by his disciples, to whom he said, “You also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do.” ### Scripture references - John 13:14–15: quotation, high confidence ### Translation notes - The quotation is John 13:14–15. ### Citation (SBL) Origen, Comm. Jo. 32.10 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-10). ## Commentary on John 32.11 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-11 - Source: Preuschen 4:426–427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John deliberately places the washing after supper to point to its spiritual meaning. ### Greek text καὶ ὁ εὐαγγελιστής γε ἐν τούτοις μοι δοκεῖ διεγείρων ἡμῶν τὸν νοῦν ἐπὶ τὸ νοητὸν τῶν κατὰ τὸν τόπον μὴ τετηρηκέναι μὲν σωματικὴν περὶ τοῦ νίψασθαι τὴν ἀκολουθίαν, ὅτε πρὸ τοῦ δείπνου καὶ τὴς ἐπὶ τὸ δειπνεῖν ἀνακλίσεως οἱ δεόμενοι τοῦ νίψασθαι τοὺς πόδας νίπτονται· ὑπερβὰς δὲ τὸν καιρὸν ἐκεὶνον τῷ λόγῳ ἥδη ἀνακλιθέντα τὸν Ἰησοῦν ἐπὶ τὸ δειπνεῖν ἐγηγερκέναι ἐκ τοῦ δείπνου, ἵνα δειπνησάντων ἄρξηται νίπτειν τοὺς πόδας τῶν μαθητῶν ὁ διδάσκαλος καὶ ὁ κύριος. ### English translation (Claude) And the evangelist, it seems to me, rousing our mind to the spiritual sense of the passage, did not keep the bodily sequence of washing, when those who need to wash their feet are washed before supper and before reclining to eat; but, passing over that moment, he told that Jesus, having already reclined to eat, rose from supper, so that the teacher and Lord might begin to wash the disciples' feet after they had supped. ### Scripture references - John 13:4–5: allusion, high confidence - John 13:13: allusion, medium confidence ### Translation notes - The allusions are John 13:4–5 and 13:13. ### Citation (SBL) Origen, Comm. Jo. 32.11 (Preuschen 4:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-11). ## Commentary on John 32.12 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-12 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Already bathed, they needed only their feet washed. ### Greek text πρὸ μὲν γὰρ τοῦ δείπνου ἦσαν λελουμένοι, καὶ γενόμενοι ὅλοι καθαροὶ κατὰ τὸ »Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς »πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν κατέναντι τῶν ὀφθαλμῶν ὑμῶν« καὶ τὰ ἑξῆς· μετὰ δὲ τὸ λουτρὸν ἐκεῖνο ἐδεήθησαν δευτέρου ὕδατος εἰς μόνους τοὺς πόδας, τουτέστιν τὰ κατωτάτω τοῦ σώματος. ### English translation (Claude) For before the supper they had been bathed and become wholly clean, according to “Wash yourselves, become clean, remove the wickedness from your souls before my eyes,” and what follows; but after that bath they needed a second water for the feet alone, that is, for the lowest parts of the body. ### Scripture references - Isa 1:16: quotation, high confidence - John 13:10: allusion, high confidence ### Translation notes - The quotation is Isa 1:16 (LXX, adapted); the allusion is John 13:10. ### Citation (SBL) Origen, Comm. Jo. 32.12 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-12). ## Commentary on John 32.13 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-13 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No soul, however perfect, stays wholly unsoiled. ### Greek text ἀδύνατον γὰρ οἶμαι μηδὲν ῥυπωθῆναι τῆς ψυχῆς μηδὲ τὰ τελευταῖα καὶ τὰ κατωτάτω αὐτῆς, κἂν ὡς ἐν ἀνθρώποις τέλειός τις εἶναι δοκῇ. ### English translation (Claude) For I think it impossible for nothing of the soul to be soiled, not even its last and lowest parts, even if someone seems to be perfect as far as human beings go. ### Citation (SBL) Origen, Comm. Jo. 32.13 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-13). ## Commentary on John 32.14 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-14 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True disciples need only their feet washed. ### Greek text οἱ μὲν οὖν πολλοὶ καὶ μετὰ τὸ λουτρὸν κονιορτοῦ τῶν ἁμαρτημάτων πληροῦνται κατὰ τὴν κεφαλὴν ἢ ὀλίγῳ ταύτης κατωτέρω· οἱ δὲ γνησίως τῷ Ἰησοῦ μαθητευθέντες, ὡς φθάσαι καὶ ἐπὶ τὸ συνδειπνεῖν αὐτῷ, μόνους τοὺς πόδας δεομένους ἔχουσιν τῆς ὑπὸ τοῦ λόγου νίψεως. ### English translation (Claude) Most people, then, even after the bath are filled with the dust of sins on the head or a little below it; but those genuinely made disciples of Jesus, so as to come even to sup with him, have only their feet needing washing by the Word. ### Citation (SBL) Origen, Comm. Jo. 32.14 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-14). ## Commentary on John 32.15 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-15 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The feet need washing from small sins the many do not even notice. ### Greek text ἐνορῶν δὲ διαφοραῖς ἀμαρτημάτων καὶ κατανοῶν τὰ ὡς μὲν πρὸς τὸ ἀκριβὲς καὶ τὸ ἐρρωμένον τοῦ λόγου ἁμαρτήματα, πρὸς δὲ τοὺς πολλοὺς οὐδὲ νομιζόμενα εἶναι ἁμαρτήματα, ὅψει τίνα ἐστὶν ἐφʼ οἶς δέονται οἱ πόδες τοῦ νίψασθαι ὑπὸ τοῦ Ἰησοῦ. ### English translation (Claude) And looking into the differences of sins, and considering those that are sins as regards the precision and strength of the Word, but are not even thought to be sins by the many, you will see what things they are for which the feet need to be washed by Jesus. ### Citation (SBL) Origen, Comm. Jo. 32.15 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-15). ## Commentary on John 32.16 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-16 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If disciples need even their feet washed, what of us, soiled much more? ### Greek text καὶ εἴπερ τοιαῦτά ἐστιν τὰ κατὰ τοὺς πόδας μολύσματα, τί ποιήσωμεν οἱ μηδέποτε ἐπὶ τὸ μετὰ τοῦ Ἰησοῦ δεῖπνον ἐφθακότες, μηδὲ τοὺς πόδας μόνους μεμολυμμένοι; λέγοντος Ἰησοῦ τῷ μὴ εἰδότι τότε Πέτρῳ, ἀλλὰ γνωσομένῳ μετὰ ταῦτα τὸ μυστήριον τῆς νίψεως τῶν ὑπὸ Ἰησοῦ καθαριζομένων ποδῶν τὸ »Ἐὰν μὴ νίψω »σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«. ### English translation (Claude) And if such are the stains on the feet, what shall we do, we who have never come to the supper with Jesus, and are not soiled on the feet only? For Jesus says to Peter, who did not know then but would know afterward the mystery of the washing of feet cleansed by Jesus, “If I do not wash you, you have no part with me.” ### Scripture references - John 13:7–8: quotation, high confidence ### Translation notes - The quotation is John 13:8; the allusion is John 13:7. ### Citation (SBL) Origen, Comm. Jo. 32.16 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-16). ## Commentary on John 32.17 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-17 - Source: Preuschen 4:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What does “no part with me” mean? ### Greek text ὅπερ ζητήσεις τί δηλοῖ· πότερον ὅτι οὐδʼ ὅλως ἔχεις μέρος ἐὰν μὴ νίψω σε ἀγαθόν, δέ μου, ἐν οἶς εἰσιν οἱ μετὰ τὸ λούσασθαι μήτε δειπνήσαντες τὸ μετʼ ἐμοῦ δεῖπνον μήτε νιψάμενοι ὑπʼ ἐμοῦ τοὺς πόδας, ἢ δειπνήσαντες μέν, οὐ νιψάμενοι δέ. ### English translation (Claude) You will ask what this shows: whether that you have no part at all unless I wash you, … among whom are those who after bathing have neither supped my supper with me nor had their feet washed by me, or who supped but were not washed. ### Scripture references - John 13:8: allusion, high confidence ### Translation notes - The quotation is John 13:8. Words are damaged or lost around “good … my” (ἀγαθόν, δέ μου), where a second alternative (perhaps “or no good part with me”) seems to have stood; marked …. ### Citation (SBL) Origen, Comm. Jo. 32.17 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-17). ## Commentary on John 32.18 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-18 - Source: Preuschen 4:427–428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One only “sups” with Christ, never “breakfasts”; he is greater than Solomon, of whom “breakfast” is recorded. ### Greek text ἐγὼ δʼ ἐφίστημι διὰ τὸ »Ἰδοὺ ἐγὼ ἔστηκα ἐπὶ τὴν θύραν »καὶ κρούω· ἐάν τις ἀνοίξῃ μοι τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν »καὶ δειπνήσω μετʼ αὐτοῦ, καὶ αὐτὸς μετʼ ἐμοῦ«, μήποτε ὁ Ἰησοῦς οὔτε ἀριστᾷ μετά τινος (οὐ γὰρ δεῖται εἰσαγωγῆς καὶ πρώτων μαθημάτων), οὔτε ἀριστᾷ τις μετʼ αὐτοῦ, ἀλλʼ ὁ μετʼ αὐτοῦ ἐσθίων δειπνεῖ μόνον. »Πλεῖον, γάρ φησι, Σολομῶντος ὧδε«, περὶ οὗ γὲγραπται. »Καὶ ἦν τὸ ἄριστον Σαλομὼν τόδε«, ὃ κατείλεκται ἐν τῇ ### English translation (Claude) But I consider, because of “Behold, I stand at the door and knock; if anyone opens the door to me, I will come in to him and sup with him, and he with me,” whether Jesus neither breakfasts with anyone (for he does not need introduction and first lessons) nor does anyone breakfast with him, but whoever eats with him only sups. “For something greater than Solomon is here,” of whom it is written, “And this was Solomon's breakfast,” which is listed in the ### Scripture references - Rev 3:20: quotation, high confidence - Matt 12:42: quotation, high confidence - 1 Kgs 4:22 (3 Kgdms 5:2 LXX): quotation, high confidence ### Translation notes - The quotations are Rev 3:20, Matt 12:42, and 1 Kgs 4:22 (3 Kingdoms 5:2 LXX); the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.18 (Preuschen 4:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-18). ## Commentary on John 32.19 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-19 - Source: Preuschen 4:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen boldly suggests Jesus did not wash Judas' feet, since the devil had already wounded him. ### Greek text τρίτῃ τῶν Βασιλειῶν. καὶ τοῦτο δὲ τολμήσας εἴποιμʼἂν ὡς ἀκόλουθον τῷ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼἐμοῦ«, ὅτι οὐκ ἔνιψεν τοὺς πόδας τοῦ Ἰούδα, ὅτι ἤδη εἰς τὴν καρδίαν βεβλήκει ὁ διάβολος, ἵνα τὸν διδάσκαλον καὶ κύριον παραδῷ, εὑρὼν αὐτὸν οὐκ ἐνδεδυμένον τὴν πανοπλίαν τοῦ τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι. ### English translation (Claude) third book of Kingdoms. And daring, I would say this too as following from “If I do not wash you, you have no part with me”: that he did not wash the feet of Judas, since the devil had already put it into his heart to betray the teacher and Lord, finding him not clothed in the whole armor for quenching the flaming darts of the evil one. ### Scripture references - John 13:8: quotation, high confidence - John 13:2: allusion, high confidence - Eph 6:11: allusion, high confidence - Eph 6:16: allusion, high confidence ### Translation notes - The quotations are John 13:8 and 13:2; the allusions are Eph 6:11, 16. ### Citation (SBL) Origen, Comm. Jo. 32.19 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-19). ## Commentary on John 32.20 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-20 - Source: Preuschen 4:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil is the archer of Psalm 7. ### Greek text γεγραμμένου γὰρ τοῦ »Τοῦ διαβόλου ἥδη βεβληκότος« ἀκούω ὡς καὶ ἐν ἑβδόμῳ Ψαλμῷ τῆς γραφῆς περὶ τούτου διδασκούσης, ὡς τοξότου καὶ βέλη πεπυρωμένα ἐξεργαζομένου τοῖς μὴ πάσῃ φυλακῇ ### English translation (Claude) For since it is written, “The devil having already put,” I understand it as Scripture teaching about him in the seventh Psalm too, as an archer who fashions flaming darts for those who do not with all watchfulness ### Scripture references - John 13:2: quotation, high confidence - Ps 7:13 (7:14 LXX): allusion, high confidence ### Translation notes - The quotation is John 13:2; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.20 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-20). ## Commentary on John 32.21 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-21 - Source: Preuschen 4:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 7 on the archer's burning arrows. ### Greek text τηροῦσι τὴν ἑαυτῶν καρδίαν. ἔχει δὲ οὕτως ἡ τοῦ Ψαλμοῦ λέξις. »Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει. τὸ τόξον »αὐτοῦ ἐνέτεινεν καὶ ἡτοίμασεν αὐτό. καὶ ἐν αὐτῷ ἡτοίμασεν σκεύη » θανάτου, τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. ἰδοὺ ὠδίνησεν »ἀδικίαν, συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν«. ### English translation (Claude) guard their own heart. The wording of the Psalm runs thus: “If you do not turn back, he will sharpen his sword; he has bent his bow and made it ready; and in it he has prepared instruments of death; he has fashioned his arrows for those who burn. Behold, he has travailed with unrighteousness, conceived trouble, and brought forth lawlessness.” ### Scripture references - Ps 7:12–14 (7:13-Ps LXX): quotation, high confidence - Prov 4:23: allusion, medium confidence ### Translation notes - The quotation is Ps 7:12–14 (7:13–15 LXX); the allusion is Prov 4:23. ### Citation (SBL) Origen, Comm. Jo. 32.21 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-21). ## Commentary on John 32.22 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-22 - Source: Preuschen 4:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole passage refers to the devil, through whose envy death entered. ### Greek text πᾶς μὲν οὖν ὁμολογήσει τὸ »Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβεν πόνον καὶ ἔτεκεν »ἀνομίαν«, δύνασθαι ἀναφέρεσθαι ἐπὶ τὸν διάβολον. ἄτοπον δὲ μὴ ὁμοίως τούτῳ καὶ αὐτὰ νομίζειν λέγεσθαι. »Ἐὰν μὴ ἐπιστραφῆτε, »τὴν ῥομφαίαν αὐτοῦ στιλβώσει. τὸ τόξον αὐτοῦ ἐνέτεινεν καὶ ἡτοί- »μασεν αὐτό. καὶ ἐν αὐτῷ ἠτοίμασεν σκεύη θανάτου«. σκεύη γὰρ θανάτου ἄλλος οὐδεὶς ἐν τῷ τόξῳ ἑαυτοῦ ᾦ ἐνέτεινεν ἠτοίμασεν ἢ οὗ τῷ φθόνῳ θάνατος εἰσῆλθεν εἰς τὸν κόσμον. ### English translation (Claude) Everyone will agree that “Behold, he has travailed with unrighteousness, conceived trouble, and brought forth lawlessness” can be referred to the devil. And it is absurd not to think that these words too are said in the same way: “If you do not turn back, he will sharpen his sword; he has bent his bow and made it ready; and in it he has prepared instruments of death.” For no one else prepared instruments of death in the bow he bent than the one through whose envy death entered the world. ### Scripture references - Ps 7:12–14 (7:13-Ps LXX): quotation, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The quotations are Ps 7:12–14 (7:13–15 LXX) and Wis 2:24. ### Citation (SBL) Origen, Comm. Jo. 32.22 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-22). ## Commentary on John 32.23 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-23 - Source: Preuschen 4:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil's dart struck Judas at the supper, whose host is not named here, unlike at Bethany. ### Greek text ἀπὸ τούτων τοίνυν τῶν βελῶν, ἃ τοῖς καιομένοις ἐξειργάσατο ὁ διάβολος, ἐνέβαλεν εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου, ἤδη βεβλημένου ἐν τῷ δείπνῳ οὐχ ὥστε δὲ ἀρέσεσθαι αὐτῷ, ἐπείπερ ἡ τοῦ δείπνου τούτου τροφὴ καὶ ὁ οἶνος ὁ ἐν αὐτῷ οὐκ ἐδύνατο γενέσθαι ἐν καρδίᾳ ὑπὸ τοῦ διαβόλου βεβλημένῃ βέλει περὶ τοῦ προδοθῆναι τὸν τάχα ἐστιάτορα, ἐπεὶ μὴ σαφῶς ἐν τούτοις φαίνεται τίς ἦν, ὑφʼ οὖ τὸ δεῖπνον ἐγίνετο, ὡς ἐν τοῖς πρὸ τούτων. »Ἐποίησαν, φησίν, »αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν ἐκ »τῶν ἀνακειμένων σὺν αὐτῷ«. ### English translation (Claude) From these darts, then, which the devil fashioned for those who burn, he cast into the heart of Judas, son of Simon, Iscariot, who had already been struck at the supper, not so that he could take pleasure in it, since the food of this supper and the wine in it could not be in a heart struck by the devil's dart concerning betraying the one who was perhaps the host; for it does not appear clearly in these words who it was by whom the supper was given, as in what precedes: “They made him a supper there,” it says, “and Martha served, and Lazarus was one of those reclining with him.” ### Scripture references - John 13:2: allusion, high confidence - John 12:2: quotation, high confidence ### Translation notes - The quotation is John 12:2. The syntax is damaged in the digital text; the translation gives the sense. ### Citation (SBL) Origen, Comm. Jo. 32.23 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-23). ## Commentary on John 32.24 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-24 - Source: Preuschen 4:428–429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil shoots every kind of sin into hearts that lack the shield of faith. ### Greek text ἐπὶ μὲν οὖν τοῦ Ἰούδα γέγραπται τὸ »Τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ αὐ- »τὸν Ἰούδας Σίμωνος Ἰσκαριώτης«. τούτῳ δὲ ἀκολούθως λέγοις ἂν περὶ ἑκάστου τῶν ὑπὸ τοῦ διαβόλου εἰς τὴν καρδίαν τετρωμένων. τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα πορνεύσηται, τοῦ δεῖνα, καὶἵνα ἀποστερήσῃ, τοῦ δεῖνα, καὶ ἵνα δοξομανῶν εἰδωλολατρείαν ἀναδέξηται τὴν τῶν δοκούντων εἶναι ἐπʼἀξιώματος, τοῦ δεῖνα, καὶ οὕτως ἐπὶ τῶν λοιπῶν ἁμαρτημάτων ἅπερ ὁ διάβολος βάλλει εἰς τὴν γυμνὴν τοῦ θυρεοῦ τῆς πίστεως καρδίαν. ἐν ᾦ θυρεῷ πίστεως δύναταί τις οὑχ ἓν οὐδὲ δύο ἀλλὰ καὶ πάντα τὰ βέλη τοῦ πονηροῦ πεπυρωμένα σβέσαι. ### English translation (Claude) Concerning Judas, then, it is written, “The devil having already put it into the heart that Judas, son of Simon, Iscariot, should betray him.” Consistently with this you might say about each of those wounded in the heart by the devil: the devil having already put it into the heart of so-and-so to commit sexual immorality, and of so-and-so to defraud, and of so-and-so, mad for glory, to take up the idolatry of those who seem to be in high position, and so on with the other sins which the devil casts into the heart bare of the shield of faith; with which shield of faith one can quench not one or two but all the flaming darts of the evil one. ### Scripture references - John 13:2: quotation, high confidence - Eph 6:16: allusion, high confidence ### Translation notes - The quotation is John 13:2; the allusion is Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 32.24 (Preuschen 4:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-24). ## Commentary on John 32.25 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-25 - Source: Preuschen 4:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the passion drew near, Jesus, knowing all was given him, rose from supper. ### Greek text Ἐγγιζούσης τοίνυν τῆς κατὰ τὸ πάθος οἱκονομίας, ἐφʼ ὃ ἔμελλεν αὐτὸν παραδιδόναι Ἰούδας Σίμωνος Ἰσκαριώτης τετρωμένος ὑπὸ τοῦ διαβόλου, δείπνου ἤδη γινομένου· »Εἰδώς, φησίν, ὁ Ἰησοῦς, »ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ »ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου«. ### English translation (Claude) When, then, the dispensation of the passion was approaching, for which Judas, son of Simon, Iscariot, wounded by the devil, was about to betray him, supper being already in progress, “Jesus,” it says, “knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rises from supper.” ### Scripture references - John 13:3–4: quotation, high confidence ### Translation notes - The quotation is John 13:3–4. ### Citation (SBL) Origen, Comm. Jo. 32.25 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-25). ## Commentary on John 32.26 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-26 - Source: Preuschen 4:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father gave all things into the Son's hands, as Psalm 110 foresees. ### Greek text οὐκοῦν τὰ μὴ πρότερον ὅντα ἐν ταῖς χερσὶν τοῦ Ἱησοῦ δίδοται ὑπὸ τοῦ πατρὸς εἰς τὰς χεῖρας αὐτοῦ, καὶ οὐ τινὰ μὲν τινὰ δʼοὔ, ἀλλὰ πάντα. ὅπερ πνεύματι καὶ ὁ Δαβὶδ βλέπων φησὶ τὸ »Εἶπεν ὁ κύριος »τῷ κυρίῳ μου. Κάθου ἐκ δεξιῶν μου, ἔως ἂν θῶ τοὺς ἐχθρούς σου »ὑποπόδιον τῶν ποδῶν σου«. ### English translation (Claude) So the things not previously in the hands of Jesus are given by the Father into his hands, and not some and not others, but all. Seeing which in spirit David too says, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies a footstool for your feet.’” ### Scripture references - John 13:3: allusion, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 110:1 (109:1 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.26 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-26). ## Commentary on John 32.27 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-27 - Source: Preuschen 4:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Christ's enemies are among the “all things”; compare “in Christ all will be made alive.” ### Greek text καὶ γὰρ οἱ ἐχθροὶ τοῦ Ἰησοῦ μέρος τι τῶν πάντων ῆσαν οὒς ᾒδει, ὅσον ἐπὶ τῇ προγνώσει, δεδόσθαι ἀπὸ τοῦ πατρὸς αὐτῷ ὁ Ἰησοῦς. ἵνα δὲ σαφέστερον θεωρήσωμεν τί ἔστιν τὸ »Πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας«, προςχῶμεν τῷ »Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως »καὶ ἐν τῷ † κυρίῳ πάντες ζωοποιηθήσονται«. ### English translation (Claude) For Jesus' enemies too were a part of the all things which Jesus knew, as far as foreknowledge goes, had been given him by the Father. And so that we may see more clearly what “The Father had given all things into his hands” is, let us attend to “For as in Adam all die, so also in Christ all will be made alive.” ### Scripture references - John 13:3: quotation, high confidence - 1 Cor 15:22: quotation, high confidence ### Translation notes - The quotations are John 13:3 and 1 Cor 15:22; a dagger in the digital text marks “Lord” where Paul has “Christ.” ### Citation (SBL) Origen, Comm. Jo. 32.27 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-27). ## Commentary on John 32.28 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-28 - Source: Preuschen 4:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will be made alive, but each in his own order, so justice is kept. ### Greek text ἀλλʼεἰ καὶ πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶἐν τῷ χριστῷ πάντες ζωοποιηθήσονται, οὐ συγχεῖται ἡ δικαιοσύνη ἐπιφερομένου τῷ »Οὕ- »τως ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται« τοῦ »Ἕκαστος δὲ ἐν »τῷ ἰδίῳ τάγματι«. ### English translation (Claude) But even if the Father gave all things into his hands, and in Christ all will be made alive, justice is not confounded, since “But each in his own order” follows “so also in Christ all will be made alive.” ### Scripture references - 1 Cor 15:22–23: quotation, high confidence ### Translation notes - The quotations are 1 Cor 15:22–23. ### Citation (SBL) Origen, Comm. Jo. 32.28 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-28). ## Commentary on John 32.29 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-29 - Source: Preuschen 4:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The orders of resurrection lead to the end, when Christ hands the kingdom to the Father after abolishing every power. ### Greek text πάλιν τε αὖ τὰ διάφορα νοήσεις τάγματα τῶν ἐν Χριστῷ ζωοποιηθησομένων ὅτε πληροῦται τὸ »Πάντα ἔδωκεν »αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας«, ἐπιστήσας τῷ »Ἀπαρχὴ Χριστός, »ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος«, ὅπερ τέλος μετὰ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ ἐνστήσεται, ὅτε »Παρα- »δώσει τὴν βασιλείαν τῷ θεῷ καὶ πατρί«, πρότερον καταργήσας »πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν«. ### English translation (Claude) And again you will understand the different orders of those who will be made alive in Christ, when “The Father had given all things into his hands” is fulfilled, if you attend to “Christ the firstfruits, then those of Christ at his coming, then the end,” which end will come with Christ at his coming, when “he hands over the kingdom to God and the Father,” having first abolished “every rule and every authority and power.” ### Scripture references - John 13:3: quotation, high confidence - 1 Cor 15:23–24: quotation, high confidence ### Translation notes - The quotations are John 13:3 and 1 Cor 15:23–24. ### Citation (SBL) Origen, Comm. Jo. 32.29 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-29). ## Commentary on John 32.30 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-30 - Source: Preuschen 4:429–430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These powers are those we wrestle against; when abolished, the struggle ends. ### Greek text ταῦτα δʼοἶμαι ἐστὶν πρὸς ἃ ἠ πάλη, καὶ διὰ τοῦτο μηκέτι ὑπάρχῃ πάλη, καταργηθείσης πάσης ἀρχῆς τε καὶ ἐξουσίας καὶ δυνάμεως. ### English translation (Claude) And these, I think, are those against whom the wrestling is, and for this reason there is no longer wrestling when every rule and authority and power has been abolished. ### Scripture references - Eph 6:12: allusion, high confidence - 1 Cor 15:24: allusion, high confidence ### Translation notes - The allusion is Eph 6:12. ### Citation (SBL) Origen, Comm. Jo. 32.30 (Preuschen 4:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-30). ## Commentary on John 32.31 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-31 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words show that these powers are Christ's enemies, the last being death. ### Greek text κινεῖ δέ με εἰς τὸ τὴν καταργουμένην »πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσιαν καὶ δύναμιν« εἶναι τὰ πρὸς ἃ ἠ πάλη τὸ ἐπιφερόμενον παρὰ τῷ Παύλῳ τούτοις τὸ »Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὖ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ »<τοὺς> πόδας αὐτοῦ«. εἶτα. »Ἔσχατος ἐχθρὸς καταργεῖται ὁ θά- »νατος«. ### English translation (Claude) What moves me to take the abolished “every rule and every authority and power” as those against whom the wrestling is, is what follows these words in Paul: “For he must reign until he has put all his enemies under his feet.” Then: “The last enemy to be abolished is death.” ### Scripture references - 1 Cor 15:24–26: quotation, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - The quotations are 1 Cor 15:24–26. ### Citation (SBL) Origen, Comm. Jo. 32.31 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-31). ## Commentary on John 32.32 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-32 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says all things are subjected to Christ, except the Father who subjected them. ### Greek text καὶ συνάδει γε τῷ »Πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς »χεῖρας αὐτοῦ«, ὅπερ σαφέστερον ἐκτιθέμενός φησιν ὁ ἀπόστολος. »Ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑπο- »τάξαντος αὐτῷ τὰ πάντα«. ### English translation (Claude) And in harmony with “The Father had given all things into his hands” is what the apostle, setting it out more clearly, says: “But when it says that all things have been subjected, it is plain that he is excepted who subjected all things to him.” ### Scripture references - John 13:3: quotation, high confidence - 1 Cor 15:27: quotation, high confidence ### Translation notes - The quotations are John 13:3 and 1 Cor 15:27. ### Citation (SBL) Origen, Comm. Jo. 32.32 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-32). ## Commentary on John 32.33 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-33 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the stiff-necked enemy will finally yield to the Word and be subjected to Christ. ### Greek text εἰ δὲ ἅπαντα ὑποτέτακται, καὶ τοῦτο δῆλον, ὅτι »ὑποτέτακται πάντα ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ »πάντα«. καὶ οὗτος περὶ οὗ γέγραπται. »Ἐνώπιον κυρίου παντοκρά- »τορος ἐτραχηλίασεν«, τῶν ὑποτασσομένων αὐτῷ ἔσται, νικηθεὶς ἐπὶ τῷ εἶξαι τῷ λόγῳ καὶ ὑποταγῆναι τῇ εἰκόνι τοῦ θεοῦ, καὶ γενέσθαι ὑποπόδιον τῶν Χριστοῦ ποδῶν. ### English translation (Claude) And if all things have been subjected, this too is plain, that “all things have been subjected except the one who subjected all things to him.” And he of whom it is written, “He was stiff-necked before the Lord Almighty,” will be among those subjected to him, overcome so as to yield to the Word and be subjected to the image of God and become a footstool of Christ's feet. ### Scripture references - 1 Cor 15:27: quotation, high confidence - Job 15:25: quotation, high confidence - Ps 110:1 (109:1 LXX): allusion, high confidence ### Translation notes - The quotations are 1 Cor 15:27 and Job 15:25 (LXX). Origen's hope that even the adversary will be subjected is his own speculation. ### Citation (SBL) Origen, Comm. Jo. 32.33 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-33). ## Commentary on John 32.34 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-34 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing the plan move to its good end, the Father put all things under the Son's hands, that is, his works. ### Greek text τὴν τοίνυν οἰκονομίαν βλέπων ἐπὶ τὸ χρηστὸν τέλος ὁδεύουσαν ἤδη διὰ τὸ »Τοῦ διαβόλου »ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ ὁ πατήρ«, καὶ ἔδωκεν εἰς τὰς χωρούσας τὰ πάντα χεῖρας, ἵνα ᾖ τὰ πάντα αὐτῷ ὑποχείρια, ἢ πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, τουτέστιν εἰς τὰς πράξεις αὐτοῦ καὶ τὰ ἀνδραγαθήματα. »Ὁ πατὴρ μου, γὰρ φησιν, »ἔως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«. ### English translation (Claude) Seeing, then, the dispensation already proceeding toward the good end because of “The devil having already put it into the heart to betray,” the Father too gave into the hands that contain all things, so that all things might be under his hand; or the Father gave all things into his hands, that is, into his deeds and noble acts. “For my Father,” he says, “is working until now, and I am working.” ### Scripture references - John 13:2–3: quotation, high confidence - John 5:17: quotation, high confidence ### Translation notes - The quotations are John 13:2–3 and John 5:17. The digital text repeats a clause and is damaged; the translation gives the sense. ### Citation (SBL) Origen, Comm. Jo. 32.34 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-34). ## Commentary on John 32.35 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-35 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son went out from God for the sake of those who had gone out, to lead them back to God. ### Greek text διὰ τὰ ἐξελθόντα δὲ ἀπὸ τοῦ θεοῦ ἐξῆλθεν ἀπὸ τοῦ θεοῦ, ἔξω γενομένου τοῦ θεοῦ καὶ τοῦ μὴ βουληθέντος προηγουμένως ἐξελθεῖν ἀπὸ τοῦ πατρός, <ἵνα> ἔλθῃ τὰ ἐξελθόντα εἰς τὰς χεῖρας ὀδῷ καὶ τάξει τοῦ Ἰησοῦ, καὶ οἰκονομηθῇ πρὸς τὸν θεὸν ὑπάγειν ἀκολουθοῦντα αὐτῷ, διὰ τὸ ἀκολουθεῖν αὐτῷ ἐσόμενα πρὸς τὸν θεόν. ### English translation (Claude) And because of the things that had gone out from God, he went out from God, coming to be outside God, the one who did not wish in the first place to go out from the Father, so that the things that had gone out might come into the hands of Jesus in order and rank, and be so ordered as to go to God following him, being about to be with God because they follow him. ### Scripture references - John 13:3: allusion, high confidence ### Translation notes - The allusion is John 13:3. The syntax is uncertain in the digital text: “coming to be outside God” and “the one who did not wish…” are loosely attached genitives and may describe the Son, himself God, going forth, rather than a separation from God. ### Citation (SBL) Origen, Comm. Jo. 32.35 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-35). ## Commentary on John 32.36 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-36 - Source: Preuschen 4:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter was told he would follow later. ### Greek text Πέτρῳ μὲν οὖν εἴρηταί ποτε. »Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαι μοι νῦν <ἀκολουθῆσαι>, ἀκο- »λουθήσεις δὲ ὕστερον« (ἔτι γὰρ εἶχεν ὁ Πέτρος τὸ μὴ ἐπιτρέπον αὐτῷ ἀκολουθεῖν τῷ λόγῳ ἥδη τότε). ### English translation (Claude) To Peter, then, it was once said, “Where I am going you cannot follow me now, but you will follow afterward” (for Peter still had what did not permit him to follow the Word already then). ### Scripture references - John 13:36: quotation, high confidence ### Translation notes - The quotation is John 13:36; the digital text repeats a clause. ### Citation (SBL) Origen, Comm. Jo. 32.36 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-36). ## Commentary on John 32.37 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-37 - Source: Preuschen 4:430–431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same will be said to all given to the Son: “you will follow later.” ### Greek text τὸ δʼὅμοιον [εἶναι] νοεῖν σε δεῖ, ἀλλὰ κατά τινα δικαίαν ἀναλογίαν, λεχθησόμενον πρὸς ἕκαστον τῶν πάντων ὃ ἔδωκεν τῷ υἱῷ ὁ πατὴρ εἰς τὰς χεῖρας. ἑκάστῳ μὲν γὰρ τῶν πάντων λεχθήσεται τὸ »Ἀκολουθήσεις δέ μοι ὕστερον«. ἀλλʼεἰ μὴ ἅμα ἀκολουθήσουσιν, ### English translation (Claude) You must understand the like, but according to a just analogy, as to be said to each of all those whom the Father gave into the Son's hands. For to each of all it will be said, “But you will follow me afterward.” But if they will not follow together, ### Scripture references - John 13:36: quotation, high confidence - John 13:3: allusion, high confidence ### Translation notes - The quotation adapts John 13:36; the sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.37 (Preuschen 4:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-37). ## Commentary on John 32.38 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-38 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each will follow at a different time. ### Greek text οὐκ ἐπὶ τὸν ἀυτὸν ἀναφέρεται καιρὸν τὸ ἑκάστῳ τῶν ἀκολουθησόντων αὐτῷ ἁρμόζον τὸ ὔστερον ἐν τῷ »Ἀκολουθήσεις δὲ ὕστερον«. ### English translation (Claude) the “afterward” in “But you will follow afterward,” suited to each of those who will follow him, does not refer to the same time. ### Scripture references - John 13:36: quotation, high confidence ### Translation notes - The quotation is John 13:36. ### Citation (SBL) Origen, Comm. Jo. 32.38 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-38). ## Commentary on John 32.39 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-39 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So too with the powers to be abolished, each in its time, until death. ### Greek text καὶ τοῦτό μοι νόει καὶ περὶ πάντων τῶν καταργουμένων, εἴτε ὅταν καταργήσῃ πᾶσαν ἀρχήν, εἴτε πᾶσαν ἐξουσίαν, εἴτε πᾶσαν δύναμιν, καὶ ἁπαξαπλῶς. »Ἄχρι οὗ θῇ πάντας »τοὺς ἐχθροῦς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταρ- »γηθήσεται ὁ θάνατος«. ### English translation (Claude) And understand this, please, also about all the things abolished, whether when he abolishes every rule, or every authority, or every power, and, in a word, “until he has put all his enemies under his feet; the last enemy to be abolished is death.” ### Scripture references - 1 Cor 15:24–26: quotation, high confidence ### Translation notes - The quotations are 1 Cor 15:24–26. ### Citation (SBL) Origen, Comm. Jo. 32.39 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-39). ## Commentary on John 32.40 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-40 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing all this, Jesus rises from supper. ### Greek text »Εἰδὼς οὖν ὁ Ἰησοῦς ὅτι πάντα ἔδωκεν »αὐτῷ ὁ πατὴρ εἰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς »τὸν θεὀν ὑπάγει«, καὶ εἰδὼς † ὅσον ἐφʼοἶς κεκινήμεθα, ὠς διηγησάμεθα παριστάντες τὸ φανὲν ἡμῖν εἰς τὸ »Ἀπὸ τοῦ θεοῦ ἐξῆλθεν« καὶ εἰς τὸ »Πρὸς τὸν θεὸν ὑπάγει«, »ἐγείρεται, φησίν, ἐκ τοῦ »δείπνου«, ὅπερ μετὰ τοῦτο κατανοήσωμεν μετὰ τῶν ἐξῆς. ### English translation (Claude) “Jesus, then, knowing that the Father had given all things into his hands, and that he had come from God and was going to God,” and knowing … as far as we have been moved, as we explained, setting out what appeared to us on “he had come from God” and on “was going to God,” “rises,” it says, “from supper,” which let us next consider together with what follows. ### Scripture references - John 13:3–4: quotation, high confidence ### Translation notes - The quotations are John 13:3–4. The text is corrupt at the dagger. ### Citation (SBL) Origen, Comm. Jo. 32.40 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-40). ## Commentary on John 32.41 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-41 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He gladly supped with them but rose out of necessity to wash their feet, without which they would have no part with him. ### Greek text καὶ ὅρα εἰ δύνασαι ἐν τούτοις λέγειν ὅτι ἀπεριστάτως μὲν αὐτὸν εὔφρανεν τὸ μετὰ τῶν μαθητῶν δειπνεῖν, περιστατικῶς δὲ καὶ ἀναγκαίως διὰ τοὺς μαθητὰς ἀπὸ τοῦ δείπνου ἐγείρεται, καὶ ἐπὶ ποσὸν τοῦ δειπνεῖν παύεται, ἕως τοὺς τῶν μαθητῶν καθαρίσῃ πόδας, οὑ δυναμένων ἔχειν μέρος μετʼαὐτοῦ, ἐὰν μὴ αὐτὸς αὐτοὺς νίψῃ. ### English translation (Claude) And see whether you can say in these words that supping with the disciples gladdened him without regard to circumstance, but under the pressure of circumstance and of necessity he rises from supper for the disciples' sake and stops supping for a time, until he cleanses the disciples' feet, since they cannot have part with him unless he himself washes them. ### Scripture references - John 13:4: allusion, high confidence - John 13:8: allusion, high confidence ### Translation notes - The allusions are John 13:4 and 13:8. ### Citation (SBL) Origen, Comm. Jo. 32.41 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-41). ## Commentary on John 32.42 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-42 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Next: he lays aside his garments and girds himself. ### Greek text Τί οὖν λέγεται μετὰ τὸ »Ἐγείρεται ἐκ τοῦ δείπνου« κατανοήσωμεν. »Τίθησιν, φησί, τὰ ἱμάτια, καὶ λαβὼν λέντιον διεζώ- »σατο«. ### English translation (Claude) Let us consider, then, what is said after “He rises from supper.” “He lays aside,” it says, “his garments, and taking a towel he girded himself.” ### Scripture references - John 13:4: quotation, high confidence ### Translation notes - The quotation is John 13:4. ### Citation (SBL) Origen, Comm. Jo. 32.42 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-42). ## Commentary on John 32.43 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-43 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why did he need to take off his garments to wash their feet? The letter points to a spiritual sense. ### Greek text καὶ ἐν τούτοις δὲ εἴποιμεν ἂν τοῖς μὴ βουλομένοις ἀπὸ τῶν ῥητῶν ἀναβαίνειν καὶ νοητῶς νοεῖν τὰ παρατιθέμενα ἐν τούτοις τῆς ψυχῆς βρώματα. τί γὰρ ἐλύπει ἐνδεδυμένον αὐτὸν νίψαι τοὺς πόδας τῶν μαθητῶν; ### English translation (Claude) And in these things too we would speak to those unwilling to rise up from the letter and to understand spiritually the foods of the soul set before them here. For what hindered him from washing the disciples' feet while clothed? ### Scripture references - John 13:4–5: allusion, high confidence ### Translation notes - The digital text repeats a clause; the translation follows the sense. ### Citation (SBL) Origen, Comm. Jo. 32.43 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-43). ## Commentary on John 32.44 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-44 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks what the garments Jesus laid aside at the supper stand for. ### Greek text ἀλλὰ μή πως ἐὰν ἴδωμεν ἀξίως τοῦ Ἰησοῦ τὰ ἐνδύματα αὐτοῦ, ἅ περιέκειτο δειπνῶν καὶ εὐφραινόμενος μετὰ τῶν μαθητῶν, ἐννοήσωμεν τίνα κόσμον περίκειται ὁ γενόμενος σὰρξ λόγος. ### English translation (Claude) But perhaps, if we see Jesus' garments in a manner worthy of him, the garments he wore while dining and rejoicing with his disciples, we may understand what adornment the Word who became flesh wears. ### Scripture references - John 13:4: allusion, high confidence - John 1:14: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.44 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-44). ## Commentary on John 32.45 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-45 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The garments are the Word's outward clothing in words and sounds; laying them aside and taking the towel shows him taking the form of a slave. ### Greek text τοῦτον δὲ ἔν τινι ὑφάσματι λέξεων πρὸς λέξεις καὶ φωνῶν πρὸς φωνὰς συνεστηκότα ἀποτίθεται, καὶ γυμνότερος μετὰ δουλικοῦ σχήματος, ὅπερ δηλοῦται διὰ τοῦ »Λαβὼν λέντιον διεζώσατο«, γίνεται, ἵνα καὶ μὴ πάντη γυμνὸς ᾐ καὶ μετὰ τὸ νίψαι οἰκειοτέρῳ ὑφάσματι ἀπομάξῃ τοὺς τῶν μαθητῶν πόδας. ### English translation (Claude) This adornment, which consists in a kind of fabric of words woven to words and sounds to sounds, he lays aside, and becomes more naked, in the form of a slave, which is shown by “taking a towel he girded himself,” so that he may not be wholly naked, and after the washing may wipe the disciples' feet with a fabric more his own. ### Scripture references - John 13:4: quotation, high confidence - Phil 2:7: allusion, medium confidence ### Translation notes - The quotation is John 13:4; the “form of a slave” recalls Phil 2:7. ### Citation (SBL) Origen, Comm. Jo. 32.45 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-45). ## Commentary on John 32.46 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-46 - Source: Preuschen 4:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The glorified Word humbles himself in washing the disciples' feet. ### Greek text καὶ ὅρα ἐν τούτοις πῶς ἑαυτὸν σμικρύνει ὁ μέγας καὶ δεδοξασμένος λόγος γενόμενος σάρξ, ἵνα »νιπτῆρα«. ### English translation (Claude) And see in these things how the great and glorified Word, having become flesh, makes himself small, so that … “basin.” ### Scripture references - John 13:5: allusion, high confidence ### Translation notes - The text is defective: words have fallen out before “basin” (probably “so that he may pour water into the basin,” John 13:5). ### Citation (SBL) Origen, Comm. Jo. 32.46 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-46). ## Commentary on John 32.47 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-47 - Source: Preuschen 4:431–432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham did not wash his guests' feet himself but had water brought for them. ### Greek text Ἀβραὰμ μὲν οὖν ἡνίακ »Ἀναβλέψας τοῖς ὀφθαλμοῖς αὐ- »τοῦ εἶδεν, καὶ ἰδοὺ ἄνδρες ἱστήκεισαν ἐπάνω αὐτοῦ. καὶ ἱδὼν προσέ- »δραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς καὶ προσε- »κύνησεν ἐπὶ τὴν γῆν, καὶ εἶπεν. Κύριε, εἰ ἄρα εὖρον χάριν ἐναντίον »σου, μὴ παρέλθῃς τὸν παῖδά σου«. οὐκ αὐτὸς λαμβάνει ὕδωρ οὐδὲ ἐπαγγέλλεται νίπτειν τοὺς πόδας αὐτῶν ὡς ξένων ἐλθόντων πρὸς αὐτόν, ἀλλά φησι. »Ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας »ὑμῶν«. ### English translation (Claude) Abraham, then, when “he lifted up his eyes and saw, and behold, men were standing above him; and seeing them he ran to meet them from the door of the tent and bowed down to the ground and said: Lord, if indeed I have found favor before you, do not pass by your servant,” does not himself take water, nor does he offer to wash their feet as strangers who had come to him, but says: “Let water now be taken, and let them wash your feet.” ### Scripture references - Gen 18:2–4: quotation, high confidence ### Translation notes - The quotations are Gen 18:2–4 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.47 (Preuschen 4:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-47). ## Commentary on John 32.48 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-48 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph too had his steward wash his brothers' feet, not himself. ### Greek text ἀλλʼοὐδὲ Ἰωσὴφ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας τῶν ἕνδεκα ἀδελφῶν, ἀλλʼὁ ἐπὶ τοῦ οἵκου Ἰωσὴφ ἄνθρωπος »ἐξήγαγεν »πρὸς αὐτοὺς τὸν Συμεών, καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας »αὐτῶν«. ὁ δὲ εἰπών. ### English translation (Claude) Nor did Joseph bring water to wash the feet of his eleven brothers; but the man over Joseph's house “brought Simeon out to them, and brought water to wash their feet.” But he who said: ### Scripture references - Gen 43:23–24: quotation, high confidence ### Translation notes - The quotation is Gen 43:23–24 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.48 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-48). ## Commentary on John 32.49 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-49 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus, who came as one who serves, pours the water himself, because only he could wash them so as to give them a part with him. ### Greek text »Ἦλθον οὐχ ὡς ὁ ἀνακείμενος ἀλλʼὡς ὁ »διακονῶν« καὶ δικαίως λέγων τὸ »Μάθετε ἀπʼἐμοῦ, ὅτι πρᾶός »εἰμι καὶ ταπεινὸς τῇ καρδίᾳ«, αὐτὸς βάλλει ὕδωρ εἰς τὸν νιπτῆρα. ᾔδει γὰρ ὅτι οὐδεὶς οὔτω δύναται νίψαι τοὺς πόδας τῶν μαθητῶν, ὡς διὰ τὸ νίψασθαι ἔχειν αὐτοὺς τὴν μερίδα μετʼαὐτοῦ, ὡς αὐτός. ### English translation (Claude) “I came not as one who reclines at table but as one who serves,” and who rightly says, “Learn from me, for I am gentle and lowly in heart,” himself pours water into the basin. For he knew that no one else could so wash the disciples' feet that, through being washed, they would have their part with him, as he himself could. ### Scripture references - Luke 22:27: quotation, medium confidence - Matt 11:29: quotation, high confidence - John 13:5: allusion, high confidence - John 13:8: allusion, medium confidence ### Translation notes - The quotations are Luke 22:27 (freely) and Matt 11:29; see also John 13:8. ### Citation (SBL) Origen, Comm. Jo. 32.49 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-49). ## Commentary on John 32.50 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-50 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The water of the foot-washing stands for a cleansing word. ### Greek text τὸ δὲ ὕδωρ, κατʼ ἐμέ, τοιόσδε λόγος ἦν, νίπτων τοὺς πόδας τῶν μαθητῶν, ἐλθόντας ἐπὶ τὸν ὑπὸ τοῦ Ἰησοῦ παρατιθέμενον αὐτοῖς νιπτῆρα. ### English translation (Claude) And the water, in my view, was a word of this kind, washing the feet of the disciples who came to the basin set before them by Jesus. ### Scripture references - John 13:5: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.50 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-50). ## Commentary on John 32.51 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-51 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does John say Jesus “began” to wash their feet? ### Greek text εἶτα ζητῶ τί δήποτε οὑ γέγραπται μὲν τὸ >ἕνιψεν τοὺς πόδας τῶν μαθητῶν< λέλεκται δὲ τὸ »Καὶ ἥρξατο νίπτειν τοὺς »πόδας τῶν μαθητῶν«. ### English translation (Claude) Next I ask why it is not written, “he washed the disciples' feet,” but it is said, “And he began to wash the disciples' feet.” ### Scripture references - John 13:5: quotation, high confidence ### Translation notes - The quotation is John 13:5. ### Citation (SBL) Origen, Comm. Jo. 32.51 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-51). ## Commentary on John 32.52 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-52 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either “began” is a scriptural idiom, or Jesus did not finish the washing at that moment. ### Greek text ἆρα γὰρ συνήθειά ἐστιν τοιαύτη τῶν γραφῶν, καθʼ ἣν δοκεῖ μὴ εὐλόγως, ὡς πρὸς τὴν τῶν πολλῶν συνήθειαν, προτάσσεσθαι τὸ »Ηρξατο«; ἢ τότε μὲν »Ἤρξατο νίπτειν τοὺς »πόδας τῶν μαθητῶν« ὁ Ἰησοῦς, οὐ μὴν ἐπαύσατο τότε νίψας αὐτῶν τῶν τοὺς πόδας; ### English translation (Claude) Is there such a usage in the Scriptures, by which “began” seems to be placed first without good reason, judged by ordinary usage? Or did Jesus then “begin to wash the disciples' feet,” but not then cease, having washed their feet? ### Scripture references - John 13:5: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.52 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-52). ## Commentary on John 32.53 - URL: https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-53 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus completed the washing later, after the disciples were defiled by falling away and Peter by his denial. ### Greek text ὕστερον γὰρ ἔνιψε καὶ ἐτέλεσε τὸ νίπτειν, ἐπεὶ ἐμολύνθησαν κατὰ τὸ »Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν »τῇ νυκτὶ ταύτῃ«, καὶ τὸ πρὸς Πέτρον λεγόμενον τὸ »Οὐ μὴ φω- »νήσει ἀλέκτωρ, ἕως ἂν ἀρνήσῃ με τρίας«. ### English translation (Claude) For he washed them later and completed the washing, since they were defiled according to “All of you will fall away because of me this night,” and what was said to Peter, “The cock will not crow until you have denied me three times.” ### Scripture references - Matt 26:31: quotation, high confidence - John 13:38: quotation, high confidence ### Translation notes - The quotations are Matt 26:31 and John 13:38. ### Citation (SBL) Origen, Comm. Jo. 32.53 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-53). ## Commentary on John 32.54 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-54 - Source: Preuschen 4:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The washing begun at supper was completed when the disciples were cleansed for good. ### Greek text τούτων γὰρ γενομένων τῶν ἁμαρτημάτων, νίψεως πάλιν ἐδέοντο οἱ μολυνθέντες τῶν μαθητῶν πόδες, οὓς ἥρξατο νίπτειν ἡνίκα ἐγείρεται ἐκ τοῦ δείπνου, συνετέλεσεν δὲ τὸ νίπτειν καθαρίσας αὐτοὺς οὐκέτι μολυνθησομένους. ### English translation (Claude) For when these sins had taken place, the disciples' defiled feet needed washing again; he began to wash them when he rose from supper, but he completed the washing when he had cleansed them so that they would be defiled no longer. ### Scripture references - John 13:4–5: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.54 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-54). ## Commentary on John 32.55 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-55 - Source: Preuschen 4:432–433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wiping, like the washing, was completed later; then follows the Gospel text on Peter's refusal (John 13:6–11). ### Greek text οὕτω δὲ καὶ τό τεμὲν ἤρξατο ἐκμάσσειν τοὺς πόδας τῶν μαθητῶν, συνετέλεσεν δὲ ἐκμάσσων, ὅτε συνετέλεσεν καὶ νίπτων. Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον. λέγει αὐτῷ. Κύριε, σύ μου νίπτεις τοὺς πόδας; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ. Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. λέγει αὐτῷ ὁ Πέτρος. Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη Ἰησοῦς αὐτῷ. Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼἐμοῦ. λέγει αὐτῷ. Σίμων Πέτρος. Μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας, καὶ τὴν κεφαλήν. λέγει αὐτῷ ὁ Ἰησοῦς. ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλʼἔστι καθαρὸς ὅλος. καὶ ὑμεῖς καθαροί ἐστε, ἀλλʼοὐχὶ πάντες. ᾔδει γὰρ τὸν παραδιδόντα αὐτόν. διὰ τοῦτο εἶπεν. Οὐχὶ πάντες καθαροί ἐστε. ### English translation (Claude) So too he began to wipe the disciples' feet, but he completed the wiping when he also completed the washing. “So he comes to Simon Peter. He says to him: Lord, do you wash my feet? Jesus answered and said to him: What I am doing you do not know now, but you will know afterward. Peter says to him: You shall never wash my feet. Jesus answered him: Unless I wash you, you have no part with me. Simon Peter says to him: Not my feet only, but also my hands and my head. Jesus says to him: He who has bathed has no need except to wash his feet, but is wholly clean; and you are clean, but not all. For he knew who was betraying him; that is why he said: You are not all clean.” ### Scripture references - John 13:6–11: quotation, high confidence ### Translation notes - The passage ends with the Gospel text to be commented on next, John 13:6–11. The edition's line and verse numbers had leaked into the digital text and were removed. ### Citation (SBL) Origen, Comm. Jo. 32.55 (Preuschen 4:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-55). ## Commentary on John 32.56 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-56 - Source: Preuschen 4:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's words show that good intentions without understanding can lead to harmful speech. ### Greek text Τοῖς νῦν ὑπὸ τοῦ Πέτρου λεγομένοις ἐν καιρῷ χρησόμεθα παραδείγματος ἔνεκεν, εἴ που δέοι, ὅτι ἐστὶν δυνατόν τινα κατὰ πρόθεσιν βελτίστην λέγειν διὰ τὸ ἀνεπίστημον τὰ μηδαμῶς ἑαυτῷ συμφέροντα. ### English translation (Claude) What Peter now says we shall use at the right time as an example, if ever it is needed, to show that it is possible for someone with the best intention to say, through lack of understanding, things that are in no way to his own advantage. ### Scripture references - John 13:6–8: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.56 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-56). ## Commentary on John 32.57 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-57 - Source: Preuschen 4:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter, though reverent, spoke against his own good by refusing the washing that gave him a part with Christ. ### Greek text εἰ γὰρ συμφέρον μὲν τὸ ἔχειν μέρος μετὰ τοῦ Ἰησοῦ τὸ νίψασθαι τοὺς πόδας ὐπʼαὐτοῦ, Πέτρος δε μὴ ἐπιστάμενος, ὅτι συμφέρον τοῦτο ἦν, πρότερον μὲν εἶπεν οἱονεὶ ἐπαπορῶν δυσωπητικῶς τὸ »Κύριε, σύ μου νίπτεις τοὺς πόδας;« δεύτερον δὲ τὸ »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, καὶ τὰ λεγόμενα κωλυτικὰ ἦν ἔργου τοῦ φέροντος αὐτὸν ἐπὶ τὸ ἔχειν μετὰ τοῦ σωτῆρος τὸ μέρος, δῆλον ὅτι εἰ καὶ ὑγιεῖ προθέσει καὶ σεβασμίῳ πρὸς τὸν διδάσκαλον τοῦτο ἔλεγεν, ἐπιβλαβῶς ἑαυτῷ ἔλεγεν. ### English translation (Claude) For if it was to his advantage to be washed as to the feet by Jesus, so as to have a part with him, but Peter, not knowing that this was to his advantage, first said, as though at a loss and trying to shame him out of it, “Lord, do you wash my feet?” and secondly, “You shall never wash my feet,” and these words were a hindrance to the work that was bringing him to have his part with the Savior, it is clear that, even if he said this with a sound intention and with reverence toward his teacher, he said it to his own harm. ### Scripture references - John 13:6: quotation, high confidence - John 13:8: quotation, high confidence ### Translation notes - The quotations are John 13:6 and 13:8. ### Citation (SBL) Origen, Comm. Jo. 32.57 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-57). ## Commentary on John 32.58 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-58 - Source: Preuschen 4:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many believers, meaning well, say or do harmful things out of ignorance. ### Greek text τοῦ δὲ τοιούτου εἴδους τῶν ἁμαρτημάτων ὁ βίος πεπλήρωται τῶν ἐν τῷ πιστεύειν προτιθεμένων μὲν τὰ κρείττονα, διὰ δὲ ἄγνοιαν τὰ ἐπὶ τὸ ἐναντίον φέροντα λεγόντων ἢ καὶ πραττόντων. ### English translation (Claude) Life is full of this kind of sin among believers who set the better things before themselves but, through ignorance, say or even do what leads to the opposite. ### Citation (SBL) Origen, Comm. Jo. 32.58 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-58). ## Commentary on John 32.59 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-59 - Source: Preuschen 4:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who forbid foods and things meant for use are an example of such well-meant error. ### Greek text καὶ τοιοῦτοί γέ εἰσιν οἱ τὸ »Μὴ ἅψῃ, μὴ γεύσῃ, μὴ θίγῃς« φάσκοντες περὶ πάντων τῶν εἰς φθορὰν καὶ ἀπόχρησιν τῶν ἀνθρώπων, κατά τινα πολὺ τῆς θείας ὑποβεβηκυῖαν τῆς »Ὡς ἄνθρωπος ἀποθάνῃ« διδασκαλίαν. ### English translation (Claude) Such, at any rate, are those who say “Do not handle, do not taste, do not touch” about all the things meant to perish with use by human beings, following a teaching far beneath the divine one, that of “as a man you shall die.” ### Scripture references - Col 2:21–22: quotation, high confidence - Ps 82:7 (81:7 LXX): allusion, low confidence ### Translation notes - The quotations are Col 2:21–22 and probably Ps 82:7 (81:7 LXX), “you shall die like men” (quoted in the singular); the sense of the last phrase is uncertain. ### Citation (SBL) Origen, Comm. Jo. 32.59 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-59). ## Commentary on John 32.60 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-60 - Source: Preuschen 4:433–434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics too teach destructive things while claiming reverence for Jesus. ### Greek text τί δὲ δεῖ περὶ τῶν ἐν ταῖς αἰρέσεσιν κλυδωνιζομένων καὶ περιφερο- μένων παντὶ ἀνέμῳ ἐπὶ τὴν κυβείαν τῶν ἀνθρώπων λέγειν, διαλαλούντων ὡς σωτήρια τὰ ὀλέθρια καὶ ὡς ἐπὶ σεβασμῷ τοῦ Ἰησοῦ τὰ ψευδῆ περὶ αὐτοῦ δοξαζόντων; ### English translation (Claude) And what need is there to speak of those in the heresies, who are tossed to and fro and carried about by every wind, by the trickery of men, who proclaim as saving what is destructive and, as if out of reverence for Jesus, hold false opinions about him? ### Scripture references - Eph 4:14: allusion, high confidence ### Translation notes - The allusion is to Eph 4:14. ### Citation (SBL) Origen, Comm. Jo. 32.60 (Preuschen 4:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-60). ## Commentary on John 32.61 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-61 - Source: Preuschen 4:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter often rashly promised what seemed better to him, as when he insisted he would never fall away. ### Greek text πολλάκις δὲ τὸν Πέτρον τοιοῦτον ἡ γραφὴ ἐσημειώσατο, θερμότερον εἰς τὸ ἐπαγγέλλεσθαι τὰ φαινόμενα αὐτῷ κρείττονα· καθάπερ καὶ ἐν τῷ ἀνεξετάστως εἰρημένῳ καὶ ἀθετητικῶς … »ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ«, καὶ τὴν αἰτίαν παριστάντος ἐν τῷ »Γέγραπται γάρ· Πατάξω τὸν ποιμένα, καὶ δια- »σκορπισθήσεται τὰ πρόβατα τῆς ποίμνης«. ἀνεξετάστως γὰρ πρὸς τοῦτο καὶ ἀθετητικῶς τῆς Ἰησοῦ ἀποφάσεως εἶπεν τὸ »Εἰ καὶ πάντες »σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐ σκανδαλισθήσομαι«. ### English translation (Claude) Scripture has often marked Peter out as such, rather hot in promising what seemed better to him: as also in what he said without examination and in rejection of Jesus' words, when Jesus said, “All of you will fall away because of me this night,” and gave the reason in, “For it is written: I will strike the shepherd, and the sheep of the flock will be scattered.” For without examination, and rejecting Jesus' declaration, he said to this, “Even if all fall away because of you, I will not fall away.” ### Scripture references - Matt 26:31: quotation, high confidence - Zech 13:7: quotation, high confidence - Matt 26:33: quotation, high confidence ### Translation notes - The quotations are Matt 26:31 (citing Zech 13:7) and Matt 26:33. The digital text repeats a garbled line; the repetition was removed, and the words introducing Jesus' saying, lost with it, are supplied in the translation from the context. ### Citation (SBL) Origen, Comm. Jo. 32.61 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-61). ## Commentary on John 32.62 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-62 - Source: Preuschen 4:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's rashness led him to sin more than the others by denying Jesus three times. ### Greek text καὶ τοῦτο ἔτι τότε προπετὲς ὂν ἐν τῇ ψυχῇ αὐτοῦ αἴτιον οἶμαι γέγονεν τοῦ ὑπὲρ τὸ μέτρον τοῦ τῶν λοιπῶν σκανδαλισμοῦ ἡμαρτηκέναι αὐτόν, ἀρνησάμενον τὸν Ἰησοῦν τρὶς πρὶν ἀλεκτοροφωνίας. ### English translation (Claude) And this rashness, still present in his soul at that time, was, I think, the cause of his sinning beyond the measure of the others' falling away, when he denied Jesus three times before cockcrow. ### Scripture references - Matt 26:34: allusion, high confidence - Matt 26:69–75: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.62 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-62). ## Commentary on John 32.63 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-63 - Source: Preuschen 4:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter learned from his rashness and later bore Paul's public rebuke at Antioch in silence. ### Greek text διόπερ ἐπιστήσας τῇ τοιαύτῃ προτέρᾳ ἑαυτοῦ προπετείᾳ ὠφελήθη καὶ τὰ μέγιστα, ὡς γένεσθαι στιβαρώτατος καὶ μακροθυμόντατος· ὅπερ δηλοῦται Παύλου μὲν εἰπόντος αὐτῷ »ἔμπροσθεν πάντων· Εἰ σὺ Ἰουδαῖος »ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῆς, πῶς τὰ ἔθνη ἀναγκάζεις »ἰουδαίζειν;« καὶ τὰ ἑξῆς· τοῦ δὲ μετὰ στίβους σιωπήσαντος καὶ τὸ κατὰ τὸν τόπον εὔλογον ἀνεξικακώτατα μὴ παραστήσαντος, περὶ οὖ ἐν τῇ πρὸς Γαλάτας οἰκειότερόν τις διαλήψεται. ### English translation (Claude) Therefore, when he took note of this former rashness of his, he benefited even in the greatest matters, so as to become most steadfast and most patient. This is shown when Paul said to him “before them all: If you, being a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?” and what follows; and Peter kept silent … and with the greatest forbearance did not set out what might reasonably be said on the matter. Someone will treat this more properly in a commentary on the Epistle to the Galatians. ### Scripture references - Gal 2:14: quotation, high confidence ### Translation notes - The quotation is Gal 2:14. The words μετὰ στίβους (“after the tracks”?) make no sense and are probably corrupt; they are left untranslated (…). ### Citation (SBL) Origen, Comm. Jo. 32.63 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-63). ## Commentary on John 32.64 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-64 - Source: Preuschen 4:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Acts shows Peter's transformed, steady character. ### Greek text καὶ ἐν ταῖς Πράξεσι δὲ τῶν ἀποστόλων τὸ καθεστηκὸς αὐτοῦ, τὴν αὐτὴν εἰκόνα μεταμορφωθέντος, τοῖς ἑκάστῳ ἐφιστᾶσι καὶ προσέχουσι φανεῖται. ### English translation (Claude) And in the Acts of the Apostles too his settled character, as of one transformed into the same image, will be apparent to those who attend and give heed to each detail. ### Scripture references - 2 Cor 3:18: allusion, medium confidence ### Translation notes - The phrase recalls 2 Cor 3:18. ### Citation (SBL) Origen, Comm. Jo. 32.64 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-64). ## Commentary on John 32.65 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-65 - Source: Preuschen 4:434–435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The other disciples trusted that the washing had a hidden meaning; Peter alone, looking only at the surface, refused. ### Greek text Καὶ ἐνθάδε τοίνυν ἐγερθέντι τῷ Ἰησοῦ ἐν τοῦ δείπνου καὶ θέντι τὰ ἱμάτια καὶ διαζωσαμένῳ ὃ εἴληφεν λέντιον, καὶ βάλλοντι ὕδωρ εἰς τὸν νιπτῆρα καὶ ἀρξαμένῳ τοὺς πόδας νίπτειν τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος, πάντες μὲν παρεῖχον τοὺς πόδας, ἀκολούθως τῇ περὶ τοῦ Ἰησοῦ προλήψει θεωροῦντες ὅτι οὐκ ἂν ὁ τηλικοῦτος ἀλόγως καί, ὡς ἂν οἱ πολλοὶ λέγοιεν, βαρεῖν τοὺς μαθητὰς θέλων, νίπτοι αὐτῶν τοὺς πόδας, ἀλλά τι χρήσιμον ἐπιτελῶν ὃ περιέμενον γνώσεσθαι ὕστερον, ἐννοοῦντες μήποτε σύμβολόν τινος ταῦτα πράττοιτο· μόνος δὲ ὁ Πέτρος τῷ προχειροτέρῳ ἐνιδὼν καὶ οὐδένα ἕτερον λογισμὸν ἐκείνῳ παρατιθείς, ὡς σέβων τὸν Ἰησοῦν οὐ παρεῖχεν αὐτοῦ εἰς τὸ νίψασθαι τοὺς πόδας, ἀλλὰ πρότερον μὲν δυσωπεῖν αὐτὸν ἐπειρᾶτο ἐν τῷ »Κύριε, σύ »μου νίπτεις τοὺς πόδας;« μετὰ δὲ τοῦτο δέον αὐτὸν πεισθῆναι τὸ »Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«, φησὶ τὸ» »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«. ### English translation (Claude) Here too, then, when Jesus rose from supper, laid aside his garments, girded himself with the towel he had taken, poured water into the basin, and began to wash the disciples' feet and wipe them with the towel with which he was girded, all of them offered their feet. In keeping with the conception they already had of Jesus, they saw that one so great would not wash their feet without reason, or, as most people would say, from a wish to burden the disciples, but that he was accomplishing something useful which they expected to learn later; and they reflected that perhaps these things were being done as a symbol of something. Peter alone, looking only at what was more obvious and setting no other thought beside it, did not, out of reverence for Jesus, offer his feet to be washed; first he tried to shame him out of it with, “Lord, do you wash my feet?” and after this, when he ought to have been persuaded by “What I am doing you do not know now, but you will know afterward,” he says, “You shall never wash my feet.” ### Scripture references - John 13:4–8: quotation, high confidence ### Translation notes - The quotations are John 13:6–8. ### Citation (SBL) Origen, Comm. Jo. 32.65 (Preuschen 4:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-65). ## Commentary on John 32.66 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-66 - Source: Preuschen 4:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By refusing, Peter implicitly accused both Jesus and the other disciples. ### Greek text ἄλλως δὲ τῶν λοιπῶν μαθητῶν ἐμπιστευσάντων ἑαυτοὺς τῷ Ἰησοῦ καὶ περὶ μηδενὸς ἀντιλεγόντων αὐτῷ, οὗτος διʼ ὦν λέγει, εἰ καὶ ὑγιῶς ἔδοξεν προτίθεσθαι, οὐ μόνον τοῦ Ἰησοῦ κατηγορεῖ, ὡς ἀλόγως ἀρξαμένου νίπτειν τοὺς τῶν μαθητῶν πόδας, ἀλλὰ καὶ τῶν συμφοιτητῶν. ### English translation (Claude) Whereas the other disciples entrusted themselves to Jesus and contradicted him in nothing, this man, by what he says, even if he seemed to have a sound intention, accuses not only Jesus, as having begun without reason to wash the disciples' feet, but also his fellow disciples. ### Citation (SBL) Origen, Comm. Jo. 32.66 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-66). ## Commentary on John 32.67 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-67 - Source: Preuschen 4:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had Peter understood the washing was reasonable, he would not have objected. ### Greek text εἰ γὰρ αὐτὸς μέν, ὡς ᾠήθη, τὸ καθῆκον ἐν τῷ κωλύειν ἐθέλειν ἐποίησεν, ἐκεῖνοι δὲ μὴ ἑωράκασιν αὐτό, κατηγόρησεν ἐκείνων, παρὰ τὸ καθῆκον ἑαυτῶν τοὺς πόδας ἐμπαρεσχηκότων τῷ Ἰησοῦ· καὶ εἰ ἐφρόνει τε τῷ εὐλόγῳ μὴ δεῖν ἀντιλέγειν καὶ εὔλογον ἐνόμιζεν εἶναι τὸ γινόμενον ἐν τῷ νίπτεσθαι τοὺς πόδας τῶν μαθητῶν ὑπὸ τοῦ Ἰησοῦ, οὐκ ἂν ἀντέλεγεν τῷ γινομένῳ. ### English translation (Claude) For if he, as he supposed, did what was fitting in wishing to prevent it, and they did not see this, he accused them of having offered their feet to Jesus contrary to what was fitting. And if he had understood by right reasoning that he ought not to contradict, and had thought reasonable what was taking place when the disciples' feet were washed by Jesus, he would not have contradicted what was taking place. ### Citation (SBL) Origen, Comm. Jo. 32.67 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-67). ## Commentary on John 32.68 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-68 - Source: Preuschen 4:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why did Jesus not begin the washing with Peter, who is listed first among the Twelve? ### Greek text φαίνεται οὖν ἀκρίτως μὴ εὔλογον νενομικέναι εἶναι τὸ περὶ τοῦ νίψαι τοὺς πόδας τῶν μαθητῶν τοῦ Ἰησοῦ βούλημα δὲ χρὴ μέχρι τῶν ἐλαχίστων εἶναι νομιζομενων ἐρευνᾶν τὴν γραφήν, ζητήσαι τις ἂν τί δήποτε, πρώτου κατειλεγμένου τοῦ Πέτρου εἰς τὸν ἀριθμὸν τῶν δώδεκα, τάχα ὡς τῶν λοιπῶν τιμιωτέρου, ἐπεὶ καὶ ὁ ἀληθῶς πάντων ἔσχατος Ἰούδας ἦν, ὑπὸ τῆς μοχθηρᾶς διαθέσεως ἐπὶ τὰ τελευταῖα ἀνταπερριμμένος, ὁ Ἰησοῦς ἀρξάμενος νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος, οὐκ ἀπὸ Πέτρου ἤρξατο. ### English translation (Claude) It appears, then, that he judged without discernment that Jesus' purpose in washing the disciples' feet was not reasonable. But since one must search the Scripture down to what are thought the smallest details, someone might ask why, when Peter is listed first in the number of the Twelve, perhaps as more honored than the rest (just as Judas, truly the last of all, was thrown back to the final place by his wicked disposition), Jesus, when he began to wash the disciples' feet and wipe them with the towel with which he was girded, did not begin with Peter. ### Scripture references - Matt 10:2–4: allusion, medium confidence - John 13:5: allusion, high confidence ### Translation notes - The lists of the Twelve are Matt 10:2–4 and parallels. ### Citation (SBL) Origen, Comm. Jo. 32.68 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-68). ## Commentary on John 32.69 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-69 - Source: Preuschen 4:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a physician treating the worst cases first, Jesus perhaps began with the dirtiest feet and came to Peter last. ### Greek text καὶ λεκτέον πρὸς τοῦτο ὅτι ὥσπερ ἰατρὸς πλείοσιν ἀρρώστοις κατὰ τὴν ἰατρικὴν διακονούμενος, ἀπὸ τῶν κατεπειγόντων καὶ χείρονα πεπονθότων τὴν ἀρχὴν ποιεῖται τῆς θεραπείας, οὕτως ὁ ἐρρυπωμένους τοὺς πόδας νίπτων τῶν μαθητῶν ἄρχεται ἀπὸ τῶν μᾶλλον ἐρρυπωμένων, καὶ τάχα ἐπὶ τελευταῖον ἦλθεν τὸν Πέτρον, ὡς ἔλαττον πάντων δεόμενον τῆς νίψεως τῶν ποδῶν. ### English translation (Claude) To this we must say that, just as a physician attending several sick people according to his art begins the treatment with those whose condition is urgent and who suffer worse, so he who was washing the soiled feet of the disciples begins with those more soiled, and perhaps came last to Peter, as the one who needed the washing of his feet least of all. ### Citation (SBL) Origen, Comm. Jo. 32.69 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-69). ## Commentary on John 32.70 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-70 - Source: Preuschen 4:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's feet being nearly clean may explain why he objected. ### Greek text τάχα δὲ καὶ εἰς τὸ δοκεῖν ἀντιλέγειν ἡ ἐγγὺς καθαρότητος κατάστασις τῶν ποδῶν αὐτοῦ συνεβάλλετο. ### English translation (Claude) And perhaps the near-cleanness of his feet also contributed to his venturing to object. ### Citation (SBL) Origen, Comm. Jo. 32.70 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-70). ## Commentary on John 32.71 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-71 - Source: Preuschen 4:435–436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' saying may imply that the disciples, and Peter himself, were already clean. ### Greek text Βασανιζόμενον δὲ τὸ ὑπὸ τοῦ Ἰησοῦ εἰρημένον τὸ »Ὁ »λελουμένος οὐκ ἔχει χρείαν νίψασθαι, ἀλλʼ ἔστιν καθαρὸς ὅλος· καὶ »ὑμεῖς καθαροί ἐστε, ἀλλʼ οὐχὶ πάντες« τάχα ἂν ὑποβάλλοι νοῦν τοιοῦτον, ὡς ἤδη νιψαμένων τοὺς πόδας ὑπὸ τοῦ Ἰησοῦ τῶν μαθητῶν, καὶ πρὸς τῷ λελοῦσθαι οὐκέτι ἐχόντων χρείαν νίψασθαι, ἔτι δὲ καὶ αὐτοῦ τοῦ Πέτρου ἤδη ὄντος καθαροῦ, καὶ πρὶν νίψῃ τοὺς πόδας αὐτοῦ ὁ Ἰησοῦς. ### English translation (Claude) When examined closely, what Jesus said, “He who has bathed has no need to wash, but is wholly clean; and you are clean, but not all,” might perhaps suggest this sense: that the disciples' feet had already been washed by Jesus, and that besides having bathed they no longer needed to wash; and further, that Peter himself was already clean even before Jesus washed his feet. ### Scripture references - John 13:10: quotation, high confidence ### Translation notes - The quotation is John 13:10. ### Citation (SBL) Origen, Comm. Jo. 32.71 (Preuschen 4:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-71). ## Commentary on John 32.72 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-72 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus washed those already clean because to those who have, more is given. ### Greek text ἐὰν δέ τις πρὸς ταῦτα ζητῇ τί δηποτοῦν εἰπών· »Ὁ λελουμένος οὐκ ἔχει χρείαν νίψασθαι, ἀλλʼ ἔστι καθαρὸς »ὅλος«, μὴ χρείαν ἐχόντων νίψασθαι τῶν μαθητῶν, νίπτει τὸυς πόδας αὐτῶν ὁ Ἰησοῦς, λεκτέον αὐτῷ τὸ »Παντὶ τῷ ἔχοντι δοθήσε- »ται καὶ προστεθήσεται«. ### English translation (Claude) But if someone asks in reply why, having said, “He who has bathed has no need to wash, but is wholly clean,” Jesus washes the disciples' feet when they had no need to wash, we must say to him: “To everyone who has, it will be given and added.” ### Scripture references - John 13:10: quotation, high confidence - Matt 25:29: quotation, medium confidence - Mark 4:24: allusion, low confidence ### Translation notes - The quotations are John 13:10 and a combination of Matt 25:29 and Mark 4:24. ### Citation (SBL) Origen, Comm. Jo. 32.72 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-72). ## Commentary on John 32.73 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-73 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus adds his own cleansing to those already clean, since without it no one counts as clean. ### Greek text ἐπεὶ τοίνυν εἶχον καὶ οἱ μαθηταὶ τὸ εἶναι καθαροί, προστίθησιν Ἰησοῦς τῇ καθαρότητι αὐτῶν καὶ τὸ νίπτειν αὐτῶν τοὺς πόδας· οὔτε τοὺς μὴ λελουμένους νίψων ἂν οὔτε τοὺς μὴ ὅλους καθαρούς, ἀλλʼ οὕτως ὥστʼ ἂν εἰπεῖν περὶ τῶν οὕτως καθαρῶν· κἂν γάρ τις ᾖ τέλειος ἐν υἱοῖς ἀνθρώπων, τῆς ἀπὸ Ἰησοῦ, ἵνʼ οὕτως ὀνομάσω, καθαρότητος ἀπούσης, εἰς καθαρὸν οὐ λογισθήσεται. ### English translation (Claude) Since, then, the disciples too already had cleanness, Jesus adds to their cleanness the washing of their feet as well. He would not wash those who had not bathed, nor those not wholly clean; but he does it so that one might say of those who are clean in this way: even if someone is perfect among the sons of men, if the cleanness that comes from Jesus (if I may so call it) is absent, he will not be reckoned as clean. ### Extrabiblical texts - Wis 9:6 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The last sentence adapts Wis 9:6 (“even if one is perfect among the sons of men, if the wisdom from you is absent, he will be reckoned as nothing”). ### Citation (SBL) Origen, Comm. Jo. 32.73 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-73). ## Commentary on John 32.74 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-74 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A later thought: Jesus washed disciples who were clean in human terms, because no one is clean before God without Jesus. ### Greek text καὶ ταῦτα δὲ ὕστερον ἐκτίθεμαι, ὑποπεσόντα μετὰ τὸ ὑπαγορευθῆναι τὰ πρότερα, σωζόντων ἡμῶν καὶ τὴν τάξιν τῶν ὑπεισελθόντων νοῦν, ὡς πρότερον μὲν ἔβλεπεν ῥυπωθέντας τοὺς πόδας τῶν μαθητῶν δεδεῆσθαι τῆς ἀπὸ τοῦ Ἰησοῦ νίψεως, νῦν δʼ ὅτι διὰ τοῦτʼ αὐτῶν ἔνιψεν τοὺς πόδας, ἐπεὶ ἦσαν ὡς ἐν ἀνθρώποις καθαροὶ ἀλλʼ οὐχὶ καὶ παρὰ θεῷ· χωρὶς γὰρ Ἰησοῦ οὐδεὶς παρὰ θεῷ καθαρὸς γίνεται, κἂν πρὸ τούτου νομισθῇ διά τινος ἐπιμελείας αὑτὸν καθαρὸν πεποιηκέναι. ### English translation (Claude) These things too I set out later, since they occurred to me after the earlier part had been dictated, and I preserve the order of the thoughts as they came to me: earlier my mind saw that the disciples' feet, having become soiled, needed washing from Jesus; now, that he washed their feet for this reason, that they were clean as among men but not also before God. For without Jesus no one becomes clean before God, even if before this he was thought to have made himself clean by some diligence of his own. ### Translation notes - Origen notes that he dictated the commentary. The subject of “saw” (ἔβλεπεν) is not expressed; it is taken here as the mind (νοῦς) just mentioned, i.e. Origen's own earlier line of thought, but it may be Jesus (“he saw that the disciples' feet …”). The digital text's διὰ τοῦ τʼ is read as διὰ τοῦτʼ. ### Citation (SBL) Origen, Comm. Jo. 32.74 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-74). ## Commentary on John 32.75 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-75 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those washed by Jesus and baptized can receive the Holy Spirit and power from on high. ### Greek text τοῖς δʼ ὡς ἐν ἀνθρώποις καθαροῖς ἤδη γεγενημένοις, καὶ λουσαμένοις τὸ τοῦ Ἰησοῦ βάπτισμα, καὶ νιψαμένοις ὑπʼ αὐτοῦ τοὺς πόδας, ἐνοικεῖν καὶ τὸ ἅγιον δύναται πνεῦμα καὶ ἡ ὡς ἔνδυμα ἐξ ὕψους δύναμις. ### English translation (Claude) And in those who have already become clean as among men, who have bathed in the baptism of Jesus and have had their feet washed by him, the Holy Spirit too can dwell, and the power from on high like a garment. ### Scripture references - Luke 24:49: allusion, high confidence ### Translation notes - The phrase recalls Luke 24:49. ### Citation (SBL) Origen, Comm. Jo. 32.75 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-75). ## Commentary on John 32.76 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-76 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus answers Peter's objection by saying the washing is a mystery he will understand later. ### Greek text ὁ μὲν οὖν Πέτρος μὴ θεωρῶν τὸν λόγον τοῦ βουλήματος Ἰησοῦ, ἀρξαμένου νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῶ ᾦ ἦν διεζωσμένος, λέγει αὐτῷ· »Κύριε, σύ μου νίπτεις τοὺς πόδας;« ἐπαπορητικῶς καὶ δυσωπητικῶς τοῦτο φάσκων· ὁ δὲ Ἰησοῦς »ἀπεκρίθη καὶ εἶπεν αὐτῷ«, διδάσκων ὅτι μυστήριον τοῦτο ἦν, τὸ »Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, »γνώσῃ δὲ μετὰ ταῦτα«. ### English translation (Claude) Peter, then, not perceiving the reason for Jesus' purpose when he had begun to wash the disciples' feet and to wipe them with the towel with which he was girded, says to him, “Lord, do you wash my feet?”, saying this as one at a loss and trying to shame him out of it. But Jesus “answered and said to him,” teaching that this was a mystery, “What I am doing you do not know now, but you will know afterward.” ### Scripture references - John 13:6–7: quotation, high confidence ### Translation notes - The quotations are John 13:6–7. ### Citation (SBL) Origen, Comm. Jo. 32.76 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-76). ## Commentary on John 32.77 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-77 - Source: Preuschen 4:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By washing their feet Jesus made the feet of the future evangelists beautiful. ### Greek text Τί δὲ ἦν ὃ ἐποίει νίπτων τοὺς πόδας τῶν μαθητῶν ὁ Ἰησοῦς; ἢ εἰργάζετο διὰ τοῦ νίπτειν αὐτῶν τοὺς πόδας καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος ὡραίους αὐτούς, μελλόντων αὐτῶν εὐαγγελίσασθαι τὰ ἀγαθά; ### English translation (Claude) What was it, then, that Jesus was doing in washing the disciples' feet? Was he not, by washing their feet and wiping them with the towel with which he was girded, making them beautiful, since they were about to bring good news of good things? ### Scripture references - Rom 10:15: allusion, high confidence ### Translation notes - The phrase anticipates Isa 52:7 as quoted in Rom 10:15. ### Citation (SBL) Origen, Comm. Jo. 32.77 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-77). ## Commentary on John 32.78 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-78 - Source: Preuschen 4:436–437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The foot-washing fulfilled the prophecy about the beautiful feet of those who bring good news. ### Greek text ὅτε γὰρ ἔνιψεν τοὺς πόδας τῶν μαθητῶν ὁ Ἰη- σοῦς, τότε, οἶμαι, πεπλήρωται τὸ περὶ τῶν ἀποστόλων αὐτοῦ προφητικῶς εἰρημένον· »Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ »ἀγαθά«. ### English translation (Claude) For when Jesus washed the disciples' feet, then, I think, what had been spoken prophetically about his apostles was fulfilled: “How beautiful are the feet of those who bring good news of good things.” ### Scripture references - Rom 10:15: quotation, high confidence - Isa 52:7: quotation, high confidence ### Translation notes - The quotation is Isa 52:7 in the form of Rom 10:15. ### Citation (SBL) Origen, Comm. Jo. 32.78 (Preuschen 4:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-78). ## Commentary on John 32.79 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-79 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How much more beauty comes to those whom Jesus baptizes wholly in the Spirit and fire. ### Greek text εἰ δὲ πόδας μαθητῶν νίπτων ὡραίους αὐτοὺς ποιεῖ, τί φήσομεν ἀπὸ τοῦ ἀληθινοῦ κάλλους ἐγγίνεσθαι τοῖς ὑπὸ Ἰησοῦ βαπτισαμένοις ὅλοις ἐν πνεύματι ἁγίῳ καὶ πυρί; ### English translation (Claude) But if by washing the disciples' feet he makes them beautiful, what shall we say of the true beauty that comes to be in those who are baptized by Jesus wholly in the Holy Spirit and fire? ### Scripture references - Matt 3:11: allusion, high confidence ### Translation notes - The phrase is from Matt 3:11. ### Citation (SBL) Origen, Comm. Jo. 32.79 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-79). ## Commentary on John 32.80 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-80 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles' feet were cleansed so they could walk on Christ, the way. ### Greek text ὡραῖοι δὲ οἱ πόδες ἐγένοντο τῶν εὐαγγελιζομένων τὰ ἀγαθά, ἵνα νιψάμενοι καὶ καθηράμενοι καὶ ἐκμαξάμενοι ὑπὸ τῶν Χριστοῦ χειρῶν, ἐπιβῆναι δυνηθῶσιν τῆς ἁγίας ὁδοῦ καὶ ὁδεύειν τὸν εἰπόντα τὸ »Ἐγώ εἰμι ἡ »ὁδός«. ### English translation (Claude) And the feet of those who bring good news of good things became beautiful so that, washed and cleansed and wiped by the hands of Christ, they might be able to set foot on the holy way and to travel along him who said, “I am the way.” ### Scripture references - John 14:6: quotation, high confidence ### Translation notes - The quotation is John 14:6. ### Citation (SBL) Origen, Comm. Jo. 32.80 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-80). ## Commentary on John 32.81 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-81 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those washed by Jesus can walk the living way to the Father. ### Greek text μόνος γὰρ καὶ πᾶς ὁ νιψάμενος τοὺς πόδας ἀπὸ τοῦ Ἰησοῦ ὁδεύει τὴν ὁδὸν ταύτην τὴν ζῶσαν καὶ φέρουσαν πρὸς τὸν πατέρα, καὶ οὐ χωρεῖ ἡ ὁδὸς αὕτη πόδας μεμολυσμένους καὶ τοὺς ἔτι μὴ καθαρούς. ### English translation (Claude) For only the one who has had his feet washed by Jesus, and every such one, travels this way, which is living and leads to the Father; and this way does not admit feet that are defiled and not yet clean. ### Scripture references - Heb 10:20: allusion, medium confidence - John 14:6: allusion, high confidence ### Translation notes - The “living way” recalls Heb 10:20. ### Citation (SBL) Origen, Comm. Jo. 32.81 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-81). ## Commentary on John 32.82 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-82 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Joshua had to remove their sandals on holy ground. ### Greek text Μωσῆς μὲν οὖν ἐδεῖτο ὑπολύσασθαι τὸ ὑπόδημα ἀπὸ τῶν ποδῶν αὐτοῦ ἐπείπερ ἐφʼ ὃν ἐφθάκει τόπον, ἐν ᾦ εἱστήκει, γῆ ἁγία ἦν· ὁμοίως δὲ ὁ τοῦ Ναυῆ Ἰησοῦς. ### English translation (Claude) Moses, then, had to loose the sandal from his feet, since the place he had reached, on which he stood, was holy ground; and likewise Jesus the son of Nave. ### Scripture references - Exod 3:5: allusion, high confidence - Josh 5:15: allusion, high confidence ### Translation notes - The references are Exod 3:5 and Josh 5:15. “Jesus the son of Nave” is the Septuagint's name for Joshua son of Nun. ### Citation (SBL) Origen, Comm. Jo. 32.82 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-82). ## Commentary on John 32.83 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-83 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples needed more than bare feet: Jesus washed them, perhaps taking their dirt on himself, as he bears our weaknesses. ### Greek text οἱ δὲ μαθηταὶ τοῦ Ἰησοῦ, ἵνα ὁδεύσωσιν τὴν ζῶσαν καὶ ἔμψυχον ὁδόν, οὐ μόνον ἀρκοῦνται τῷ μὴ ἔχειν ὑποδήματα κατὰ τὴν ὁδόν, τοῦτο τοῖς ἀποστόλοις αὐτοῦ ἐντειλαμένου τοῦ Ἰησοῦ, ἀλλὰ γὰρ ἔδει πρὸς τὸ ὁδεῦσαι τὴν ὁδὸν ταύτην αὐτοῖς καὶ τὸ νίψασθαι ὑπὸ τοῦ Ἰησοῦ ἀποθεμένου τὰ ἱμάτια, τάχα μὲν ινα καθαροὺς αὐτῶν τοὺς πόδας ποιήσῃ καθαρωτέρους, τάχα δὲ ἵνα τὸν ἐν τοῖς ποσὶ τῶν μαθητῶν ῥύπον ἀναλάβῃ εἰς τὸ ἑαυτοῦ σῶμα διὰ τοῦ λεντίου, ᾦ μόνῳ περιεζωσμένος ἦν. Αὐτὸς γὰρ τὰς ἀσθενείας ἡμῶν φέρει. ### English translation (Claude) But Jesus' disciples, in order to travel the living and animate way, are not only content with having no sandals for the journey, as Jesus commanded his apostles; to travel this way they also needed to be washed by Jesus when he had laid aside his garments: perhaps to make their clean feet cleaner, perhaps to take up the dirt on the disciples' feet into his own body through the towel, the only thing with which he was girded. For “he himself bears our weaknesses.” ### Scripture references - Matt 10:10: allusion, high confidence - Isa 53:4: quotation, high confidence - Matt 8:17: allusion, medium confidence ### Translation notes - The references are Matt 10:10 and Isa 53:4 (compare Matt 8:17). ### Citation (SBL) Origen, Comm. Jo. 32.83 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-83). ## Commentary on John 32.84 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-84 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus chose to wash their feet just when Judas's betrayal and the passion were at hand. ### Greek text Ὅρα γοῦν ὅτι μέλλων νίπτειν τοὺς πόδας τῶν μαθητῶν οὐκ ἄλλον καιρὸν ἐπελέξατο ἢ ὅτε ὁ διάβολος ἤδη βεβλήκει εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, καὶ ἡ ὑπὲρ ἀνθρώπων ἔμελλεν γίνεσθαι οἰκονομία. ### English translation (Claude) Observe, then, that when he was about to wash the disciples' feet he chose no other time than when the devil had already put it into the heart of Judas son of Simon Iscariot to betray him, and the dispensation on behalf of men was about to take place. ### Scripture references - John 13:2: allusion, high confidence ### Translation notes - The reference is John 13:2. “Dispensation” (οἰκονομία) here means the passion and saving work of Christ. ### Citation (SBL) Origen, Comm. Jo. 32.84 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-84). ## Commentary on John 32.85 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-85 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The washing could not come earlier, nor during the passion itself. ### Greek text πρὸ γὰρ τούτου εὔκαιρον οὐκ ἦν νίψασθαι τοὺς πόδας ὑπὸ τοὺ Ἰησοῦ τοὺς μαθητάς. τίς γὰρ αν τὸν ἐν τῷ μεταξὺ ἕως τοῦ πάθους ῥύπον τῶν ποδῶν αὐτῶν ἀπένιψεν ἄν; ἀλλʼ οὐδὲ ἐν τῷ καιρῷ τοῦ πάθους· ἄλλος γὰρ Ἰησοῦς οὐκ ἦν ὁ νίπτων αὐτῶν τοὺς πόδας. ### English translation (Claude) For before this it was not the right time for the disciples to have their feet washed by Jesus; for who would have washed off the dirt that gathered on their feet in the interval up to the passion? Nor was it the right time during the passion, for there was no other Jesus to wash their feet. ### Citation (SBL) Origen, Comm. Jo. 32.85 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-85). ## Commentary on John 32.86 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-86 - Source: Preuschen 4:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the passion came the time of the Spirit, for which the disciples' feet were already prepared. ### Greek text ἀλλʼ οὐδὲ μετὰ τὴν οἰκονομίαν· ἤδη γὰρ ὥρα τοῦ ἁγίου πνεύματος ἐπιδημήσαντος τοῖς μαθηταῖς ἦν, γενομένοις καθαροῖς καὶ νιψαμένοις τοὺς πόδας, καὶ ἤδη ἔχουσιν ἑτοίμους αὐτοὺς καὶ ὡραίους πρὸς τὸ ἐν τῷ πνεύματι εὐαγγελίζεσθαι τὰ ἀγαθά. ### English translation (Claude) Nor after the dispensation; for then it was already the hour of the Holy Spirit's coming to dwell with the disciples, who had become clean and had had their feet washed, and who already had them ready and beautiful for bringing good news of good things in the Spirit. ### Citation (SBL) Origen, Comm. Jo. 32.86 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-86). ## Commentary on John 32.87 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-87 - Source: Preuschen 4:437–438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The washing symbolizes the cleansing of the apostles' souls for preaching the gospel. ### Greek text τοιοῦτον οὖν ἐστιν τὸ »Ὅ ἐγὼ ποιῶ σὺ »οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«· σύμβολόν ἐστιν τὸ νίψασθαι ὑμῶν τοὺς πόδας ὑπʼ ἐμοῦ τοῦ καθαρθῆναι τὰς βάσεις τῶν ψυχῶν ὑμῶν, ἵνα γένωνται ὡραῖοι, μελλόντων ὑμῶν εὐαγγελίζεθαι τὰ ἀγαθὰ καὶ καθαροῖς τοῖς ποσὶν ἐπιβαίνειν ταῖς τῶν ἀνθρώπων ψυχαῖς. ### English translation (Claude) Such, then, is the meaning of “What I am doing you do not know now, but you will know afterward”: the washing of your feet by me is a symbol of the cleansing of the steps of your souls, so that they may become beautiful, since you are about to bring good news of good things and to tread with clean feet upon the souls of men. ### Scripture references - John 13:7: quotation, high confidence - Rom 10:15: allusion, medium confidence ### Translation notes - The quotation is John 13:7. ### Citation (SBL) Origen, Comm. Jo. 32.87 (Preuschen 4:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-87). ## Commentary on John 32.88 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-88 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter would understand the mystery only after being washed and enlightened. ### Greek text τοῦτο δὲ τὸ μυστήριον σὺ νῦν μὲν οὐκ οἶδας, ἅτε μηδέπω χωρῶν τὴν γνῶσιν αὐτοῦ, εὐκαιρότερον ἐσομένην ἐν σοὶ ἐπὰν νίψῃ τοὺς πόδας ὑπʼ ἐμοῦ· μετὰ δὲ ταῦτα γνώσει ἐν τῷ τοῦτο συνιέναι φωτιζόμενος τῇ περὶ οὐκ εὐκαταφρονήτου καὶ βραχέος τινὸς γνώσει. ### English translation (Claude) “This mystery you do not know now, since you do not yet have room for the knowledge of it, which will come to you more fittingly once you have been washed as to the feet by me; but afterward you will know, when you are enlightened to understand this, with a knowledge of no contemptible or trifling matter.” ### Scripture references - John 13:7: allusion, high confidence ### Translation notes - Origen paraphrases Jesus' words in John 13:7. ### Citation (SBL) Origen, Comm. Jo. 32.88 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-88). ## Commentary on John 32.89 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-89 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's reply came from reverence, not understanding. ### Greek text ταῦτα δὲ λέγοντος τῷ Πέτρῳ τοῦ Ἰησοῦ, ὁ μαθητὴς ἀποκρίνεται οὐκ ἐπιστημονικὴν ἀπόκρισιν, πλὴν φαντασίαν ἐξαποστέλλουσαν τοῦ πρὸς τὸν Ἰησοῦν τιμητικοῦ καὶ σεβασμίου, φαντασίαν διεψευσμένην ἔτι. διόπερ, ἐπεὶ μὴ συμφέρουσα ἦν τῷ Πέτρῳ ἡ ἀπόκρισις αὐτοῦ. ### English translation (Claude) When Jesus said this to Peter, the disciple gave an answer not from knowledge, but one that conveyed an impression of honor and reverence toward Jesus, an impression still mistaken. Therefore, since his answer was not to Peter's advantage, ### Citation (SBL) Origen, Comm. Jo. 32.89 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-89). ## Commentary on John 32.90 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-90 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus in his kindness would not let Peter's harmful vow come true. ### Greek text οὐκ ἐᾷ αὐτὴν γενέσθαι ἀληθῆ ὁ τὰ ἐπὶ βλάβῃ ἀληθευσόμενα τῇ τοῦ λέγοντος πρεπόντως ἑαυτοῦ τῇ χρηστότητι κωλύων. ### English translation (Claude) he who, as befits his own kindness, prevents words from coming true to the speaker's harm does not allow it to come true. ### Citation (SBL) Origen, Comm. Jo. 32.90 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-90). ## Commentary on John 32.91 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-91 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus showed Peter it was better for his vow to prove false. ### Greek text ὁ μὲν γὰρ Πέτρος φησίν· »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα« καὶ ἀπεφήνατο, κρίναντος τοῦ Ἰησοῦ νίπτειν αὐτοῦ τοὺς πόδας, τὸ μὴ νιφθήσεσθαι ὑπʼ αὐτοῦ καὶ μὴ νιφθήσεσθαι εἰς τὸν ἅπαντα αἰῶνα· ὁ δὲ βλέπων λυσιτελέστερον εἶναι τὸ ἐν τούτῳ ψεύσασθαι τὸν Πέτρον τοῦ ἀληθεῦσαι αὐτὸν ὑποδείκνυσι τὸν ἐν τῷ μὴ δεῖν ἀληθεύειν τοῦτο εἰρηκότα λυσιτελές, φήσας· »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος »μετʼ ἐμοῦ«. ### English translation (Claude) For Peter says, “You shall never wash my feet,” and, when Jesus had decided to wash his feet, declared that he would not be washed by him, and not be washed for all eternity. But Jesus, seeing that it was more profitable for Peter to prove false in this than to prove true, shows that it was profitable for the one who had said it not to speak the truth, by saying, “Unless I wash you, you have no part with me.” ### Scripture references - John 13:8: quotation, high confidence ### Translation notes - The quotations are John 13:8. ### Citation (SBL) Origen, Comm. Jo. 32.91 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-91). ## Commentary on John 32.92 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-92 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter had to let his rash word prove false in order to have a part with Jesus. ### Greek text εἴπερ οὖν ὁ Πέτρος ἔμελλεν ἀποφηνάμενος μὲν τὸ »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, καὶ ἀληθεύων ἐν τούτῳ μὴ ἕξειν μετὰ τοῦ Ἰησοῦ μέρος, ἔμελλεν δὲ ἔχειν μέρος μὴ ἀληθεύων, ἐφʼ ᾦ φθάσας εἶπεν προπετῶς, τί ἄλλο πράττειν ἐχρῆν ἢ μὴ ἀληθεύειν; ### English translation (Claude) If, then, Peter, having declared, “You shall never wash my feet,” was going to have no part with Jesus if he proved true in this, but was going to have a part if he did not prove true in what he had rashly said beforehand, what else ought he to have done than not prove true, ### Scripture references - John 13:8: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.92 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-92). ## Commentary on John 32.93 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-93 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus made Peter's vow false by washing him. ### Greek text ἵνα μὴ τὸ ἀληθεύειν τοῦτο ποιήσῃ αὐτὸν μὴ ἔχειν μετὰ τοῦ Ἰησοῦ μέρος, ψεύστην αὐτὸν ἀποδείξαντος ἐν τῷ νίψασθαι τοὺς πόδας αὐτοῦ. ### English translation (Claude) so that proving true in this might not leave him without a part with Jesus, since Jesus showed him to be a liar by washing his feet? ### Citation (SBL) Origen, Comm. Jo. 32.93 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-93). ## Commentary on John 32.94 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-94 - Source: Preuschen 4:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This passage can be used to persuade people to abandon rash promises that harm them. ### Greek text γέγραπται γάρ· »Πᾶς ἄνθρωπος ψεύστης«· εὐκαίρως δέ ποτε χρησόμεθα τῷ ῥητῷ ἐπὶ τῶν προπετέστερον καὶ ἀκρίτως εἰπόντων τι ποιήσειν ὅπερ αὐτοῖς μὴ λυσιτελεῖ ἐμμένουσι τῷ κακῶς κεκριμένῳ. ### English translation (Claude) For it is written, “Every man is a liar.” We shall make timely use of this text with regard to those who have rashly and without judgment said they will do something that is not to their profit, and who persist in what was wrongly decided. ### Scripture references - Ps 116:11 (115:2 LXX): quotation, high confidence - Rom 3:4: allusion, medium confidence ### Translation notes - The quotation is Ps 116:11 (115:2 LXX); compare Rom 3:4. ### Citation (SBL) Origen, Comm. Jo. 32.94 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-94). ## Commentary on John 32.95 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-95 - Source: Preuschen 4:438–439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People should be persuaded to set aside rash promises, even sworn ones, rather than persist in them. ### Greek text ὑποδεικνύντες γὰρ αὐτοῖς ὅτι οὐχ ἕξουσιν μὲν μετὰ τοῦ Ἰησοῦ μέρος, τὴν προπετῆ ἐν ἐπαγγελείᾳ τηρήσαντες φωνήν, δυνήσονται δὲ ἀθετηθέντος τοῦ προειρημένου ἐλπίδα ἔχειν ἀγαθήν, ἀποστήσομεν αὐτοὺς τοῦ ἐμμένειν τοῖς κακῶς κεκριμένοις, κἂν μετὰ ὅρκου διὰ πολλὴν προπέτειαν τὸ τοιοῦτόν ποτε γένηται. ### English translation (Claude) For by showing them that they will not have a part with Jesus if they keep the rash word of their promise, but that they can have good hope if what they said beforehand is set aside, we shall draw them away from persisting in what was wrongly decided, even if such a thing was once done with an oath through great rashness. ### Citation (SBL) Origen, Comm. Jo. 32.95 (Preuschen 4:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-95). ## Commentary on John 32.96 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-96 - Source: Preuschen 4:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Peter, one who made a rash promise should change course. ### Greek text καὶ φήσομεν ὅτι ὥσπερ ὁ εἰπὼν Πέτρος· »Οὐ μὴ »νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, κωλύεται ἐμμένειν τῇ τοῦ λελεγμένου ὁμολογίᾳ, ἵνα ἔχῃ μετὰ τοῦ Ἰησοῦ μερος, οὕτως καὶ σὺ ὁ δεῖνα ἁμαρτὼν τὴν προπέτειαν καὶ ἀκρίτως ἐπαγγειλάμενος τόδε, βέλτιον ἂν ποιήσαις μεταθέμενος ἐπὶ τὸ τόδε πρᾶξαι εὐλογώτερον ἀπὸ τοῦ ἐμμένειν τῷ κακῶς κριθέντι. ### English translation (Claude) And we shall say: just as Peter, who said, “You shall never wash my feet,” is prevented from persisting in the declaration he had made, so that he may have a part with Jesus, so you too, so-and-so, who sinned by rashness and promised this without judgment, would do better to change your mind and do that other thing, which is more reasonable, rather than persist in what was wrongly decided. ### Scripture references - John 13:8: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.96 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-96). ## Commentary on John 32.97 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-97 - Source: Preuschen 4:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literal interpreters cannot explain why refusing a mere foot-washing would cost Peter his part with Christ. ### Greek text ἐπιστήσαντες δὲ τῷ τε »Ὃ »ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«, καὶ τῷ »Ἐὰν »μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«, οἱ μὴ βουλόμενοι τοῦτο καὶ τὰ τούτῳ παραπλήσια τροπολογεῖν αἰδεσθέντες παραδεξάσθωσαν τὸ τοιοῦτον εἶδος τῶν εὐαγγελικῶν ἐξετάσεων· ἢ μὴ βουλόμενοι δεικνύτωσαν πῶς εὔλογόν ἐστιν τόν, ὡς ἂν ἐκεῖνοι λέγοιεν, διὰ σεβασμὸν τοῦ Ἰησοῦ εἰπόντα· »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν »αἰῶνα« τῷ διδασκάλῳ ἀκοῦσαι ὡς ἄρα οὐχ ἕξει μέρος μετὰ τοῦ υἱοῦ τοῦ θεοῦ, ὡς διὰ μέγιστον ἁμάρτημα τὸ μὴ <ἠθεληκέναι> νενίφθαι τοὺς πόδας ὑπʼ αὐτοῦ. ### English translation (Claude) Those who do not wish to interpret this and similar passages figuratively should, after attending to “What I am doing you do not know now, but you will know afterward” and to “Unless I wash you, you have no part with me,” be ashamed and accept this kind of examination of the Gospels. Or, if they are unwilling, let them show how it is reasonable that one who said, as they would put it, out of reverence for Jesus, “You shall never wash my feet,” should hear from his teacher that he would have no part with the Son of God, as if not having been willing to have his feet washed by him were a very great sin. ### Scripture references - John 13:7–8: quotation, high confidence ### Translation notes - The quotations are John 13:7–8. ### Citation (SBL) Origen, Comm. Jo. 32.97 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-97). ## Commentary on John 32.98 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-98 - Source: Preuschen 4:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The threat makes sense only if the washing means more than washing bodily feet. ### Greek text τὸ μὲν γὰρ > ἐὰν τόδε τὸ πταῖσμα ποιήσεις, οὐχ ἕξεις μέρος μετʼ ἐμοῦ< χώραν ἂν εἶχε λεγόμενον περὶ τῶν προφανῶς ἁμαρτημάτων· τὸ δὲ »Εὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ« οὐδαμῶς ἔχει τὸ εὔλογον κατὰ τοῦ ἱσταμένου ἐν τῷ τοὺς σωματικοὺς πόδας μὴ ἠθεληκέναι νίψασθαι τὸν Πέτρον. ### English translation (Claude) For “If you commit this fault, you will have no part with me” would have a place if said about manifest sins; but “Unless I wash you, you have no part with me” is in no way reasonable against Peter, if he merely held out against having his bodily feet washed. ### Scripture references - John 13:8: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.98 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-98). ## Commentary on John 32.99 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-99 - Source: Preuschen 4:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Read literally, Jesus would seem to answer a reverent disciple harshly, which is absurd. ### Greek text νίπτοντος δὲ αὐτοῦ τοὺς πόδας, <ἀν>ημερώτατα [ἃ], ὅπερ οὐ θέμις λέγειν, ὁ διδάσκαλος δόξει ἀποκεκρίσθαι τῷ τιμῶντι αὐτὸν μαθητῇ, ὅπερ ἐστὶν ἀτοπώτατον. ### English translation (Claude) And, since he was washing his feet, the teacher would seem (what it is not right to say) to have answered most harshly the disciple who honored him, which is utterly absurd. ### Translation notes - The angle brackets and square brackets in the Greek are the editor's additions and deletions. ### Citation (SBL) Origen, Comm. Jo. 32.99 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-99). ## Commentary on John 32.100 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-100 - Source: Preuschen 4:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We too should offer our feet to Jesus, who still serves and washes his disciples. ### Greek text Διὰ τοῦτο παρέχωμεν τῷ Ἰησοῦ τοὺς πόδας ἡμῶν καὶ νῦν ἐγειρομένῳ ἐκ τοῦ δείπνου, καὶ τιθέντι τὰ ἱμάτια καὶ λαμβάνοντι λέντιον καὶ διαζωννύντι ἑαυτόν, καὶ βάλλοντι ὕδωρ εἰς τὸν νιπτῆρα καὶ ἀρχομένῳ νίπτειν τοὺς πόδας Ἡμῶν, ὡς μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ, ᾦ διʼ ἡμᾶς γενόμενος ἐν μέσῳ ἡμῶν ὡς ὁ διακονῶν διαζώννυται. ### English translation (Claude) Therefore let us offer our feet to Jesus, who even now rises from supper, lays aside his garments, takes a towel and girds himself, pours water into the basin, and begins to wash our feet as disciples and to wipe them with the towel with which he girds himself, having come to be among us, for our sake, as one who serves. ### Scripture references - John 13:4–5: allusion, high confidence - Luke 22:27: allusion, high confidence ### Translation notes - The references are John 13:4–5 and Luke 22:27. ### Citation (SBL) Origen, Comm. Jo. 32.100 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-100). ## Commentary on John 32.101 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-101 - Source: Preuschen 4:439–440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without his washing we have no part with him and cannot be true evangelists. ### Greek text ἐὰν γὰρ μὴ ποιήσωμεν τοῦτο, οὐχ ἕξομεν μετʼ αὐτοῦ μέρος οὐδὲ ὡραῖοι ἔσονται οἱ πόδες ἡμῶν, καὶ μάλιστα ὅτε ζηλοῦντες τὰ μείζονα χαρίσματα θέλομεν ἐγκαταταχθῆναι τοῖς εὐαγγελιζομένοις τὰ ἀγαθά. ### English translation (Claude) For if we do not do this, we shall have no part with him, nor will our feet be beautiful, especially when, eagerly desiring the greater gifts, we wish to be enrolled among those who bring good news of good things. ### Scripture references - John 13:8: allusion, high confidence - 1 Cor 12:31: allusion, high confidence - Rom 10:15: allusion, medium confidence ### Translation notes - The references are John 13:8, 1 Cor 12:31, and Rom 10:15. ### Citation (SBL) Origen, Comm. Jo. 32.101 (Preuschen 4:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-101). ## Commentary on John 32.102 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-102 - Source: Preuschen 4:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter rashly overreached, offering hands and head, which Jesus did not wish washed. ### Greek text πλῆν ὄτι προπετής ἐστι Πέτρος ἀκούσας τὸ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ« αἰτούμενος ἐν τῷ παρασχεῖν τοὺς πόδας τῷ Ἰησοῦ, ὑπερβάλλειν ἐθέλει τὰ μέτρα τῆς αἰτήσεως αὐτοῦ, καὶ παρεῖχεν νιφθησομένους ὑπὸ τοῦ Ἰησοῦ οὐκέτι τοὺς πόδας μόνους, ἀλλʼ ἤδη καὶ τὰς χεῖρας, ἄς οὐκέτι νίπτεσθαι ὁ Ἰησοῦς ἤθελεν, ὄταν ἄρτον ἐσθίωσιν, καταφρονῶν τῶν λεγομένων ὄτι »Οἱ μαθηταί σου οὐ νἰπτονται τὰς χεῖρας, ὄταν ἄρτον »ἐσθίωσιν«, καὶ πρὸς ταῖς χερσὶν τὴν κεφαλήν, ἤν οὐδὲ κατακαλύπτεσθαι ἔτι Ἰησοῦς ἐβούλετο, ἐφʼ ἦς ἡ εἰκὼν καὶ ἡ δόξα ἤδη ἦν τοῦ θεοῦ. ### English translation (Claude) Yet Peter is rash. Having heard, “Unless I wash you, you have no part with me,” and asking for this by offering his feet to Jesus, he wants to exceed the measure of his request, and offered to be washed by Jesus no longer his feet only but now his hands too: hands which Jesus no longer wanted washed when they eat bread, disregarding the complaint, “Your disciples do not wash their hands when they eat bread”; and besides the hands, his head: which Jesus no longer wanted even to be covered, since on it was already the image and glory of God. ### Scripture references - John 13:8–9: allusion, high confidence - Matt 15:2: quotation, high confidence - 1 Cor 11:7: allusion, high confidence ### Translation notes - The references are John 13:8–9, Matt 15:2, and 1 Cor 11:7. ### Citation (SBL) Origen, Comm. Jo. 32.102 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-102). ## Commentary on John 32.103 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-103 - Source: Preuschen 4:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is enough to offer our feet to Jesus; whoever has bathed is wholly clean. ### Greek text ἀρκεῖται γὰρ ἡμῖν, ἐπὰν ἔλθωμεν εἰς ταὐτὸ τοῖς τοῦ Ἰησοῦ μαθηταῖς καιροῦ, τὸ τοὺς πόδας αὐτῷ παρέχειν νίψοντι καὶ ἐκμάσσοντι μόνους· »Ὁ γὰρ λελουμένος οὐκ ἔχει χρείαν νίψασθαι »ἀλλʼ ἔστιν καθαρὸς ὄλος«· εἰ δέ τις μή ἐστιν ὄλος καθαρός, οὐκ ἐλούσατο. ### English translation (Claude) For it is enough for us, when we come to the same occasion as Jesus' disciples, to offer him our feet alone, for him to wash and wipe; for “he who has bathed has no need to wash, but is wholly clean”; and if someone is not wholly clean, he has not bathed. ### Scripture references - John 13:10: quotation, high confidence ### Translation notes - The quotation is John 13:10. ### Citation (SBL) Origen, Comm. Jo. 32.103 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-103). ## Commentary on John 32.104 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-104 - Source: Preuschen 4:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why wash those who were already clean? ### Greek text Ζητήσαι δέ τις ἄν, εἰ ὁ λελουμένος οὐκ ἔχει χρείαν νἰψασθαι ἀλλʼ ἔσιν καθαρός, καὶ ἦσαν οἱ τοῦ Ἰησοῦ μαθηταὶ καθαροί, ὡς λελουμένοι, πῶς βάλλει ὔδωρ εἰς τὸν νιπτῆρα καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν ὁ Ἰησοῦς; ### English translation (Claude) But someone might ask: if he who has bathed has no need to wash but is clean, and Jesus' disciples were clean as having bathed, how is it that Jesus pours water into the basin and begins to wash the disciples' feet? ### Scripture references - John 13:5: allusion, high confidence - John 13:10: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.104 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-104). ## Commentary on John 32.105 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-105 - Source: Preuschen 4:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen adds to his earlier answer. ### Greek text εἰς τοῦτο δὲ καὶ προλαβόντες μὲν ἐκ μέρους εἰρήκαμεν καὶ νὺν ἐκείνοις ταῦτα προσθήσομεν. ### English translation (Claude) We have already spoken to this in part, anticipating it, and now we shall add the following to what was said there. ### Citation (SBL) Origen, Comm. Jo. 32.105 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-105). ## Commentary on John 32.106 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-106 - Source: Preuschen 4:440–441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Need” means what is necessary; spiritual gifts beyond life itself are beyond need. ### Greek text τὸ » Χρείαν ἔχομεν« ἐπὶ τῶν ἀναγκαίων, ὦν. ἄνευ διαζῆν τις οὐ δύναται, τέτακται· ὥστʼ ἄν ἐν σωματικοῖς εἰπεῖν χρείαν ἔχειν τὸν ἄνθρωπον οὐ πλειόνων, ἀλλὰ τούτων μόνων, περὶ ὦν φησιν ὁ Παῦλος· »Ἕχοντες δὲ διατροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα«· τὰ δὲ εἰς πλοῦτον καὶ τρυφὴν συμβαλλόμενα ἐκ περιουσίας τοῖς ἁβροδιαίτοις περιγίνεται, οὐχ ὡς χρειώδη καὶ ὦν οὐκ ἄνευ, ἀλλʼ ὡς περισσά· οὔτω τοίνυν καὶ ποιούντων εἶναι ἐν τῷ λέγοντι· »Ἐγώ εἰμι ἡ ζωή«· τὰ δὲ ὑπὲρ ταὺτα, περὶ ὦν λέγεται· »Κατατρύφησον »τοῦ κυρίου, καὶ δώσει σοι τὰ αἰτήματα τῆς καρδίας σου«, καὶ ὄσα νοεῖται κατὰ τὸν παράδεισον τῆς τρυφῆς καὶ τὸν πλοῦτον καὶ τὴν δόξαν, τὰ ἐν τῇ ἀριστερᾷ τῆς σοφίας, κατὰ τὸν εἰπόντα· »Μῆκος γὰρ βίου καὶ ἔτη ζωῆς ἐν τῇ δεξιᾷ αὐτῆς, ἐν δὲ τῇ ἀριστερᾷ »αὐτῆς πλοῦτος καὶ δόξα« ὑπὲρ τὴν χρείαν εἶναι λεχθείη ἄν. ### English translation (Claude) “We have need” is used of necessary things, without which one cannot live. So in bodily matters one could say that a man has need not of many things but only of those of which Paul says, “Having food and clothing, with these we shall be content”; whereas what contributes to wealth and luxury comes to the delicate out of superfluity, not as needful and indispensable, but as superfluous. So too, then, … to be in him who says, “I am the life”; but what goes beyond these things, of which it is said, “Delight in the Lord, and he will give you the requests of your heart,” and all that is understood of the paradise of delight, and the wealth and glory that are in the left hand of wisdom, according to him who said, “For length of life and years of life are in her right hand, and in her left hand wealth and glory,” might be said to be beyond need. ### Scripture references - 1 Tim 6:8: quotation, high confidence - John 11:25: quotation, medium confidence - Ps 37:4 (36:4 LXX): quotation, high confidence - Gen 2:15: allusion, low confidence - Prov 3:16: quotation, high confidence ### Translation notes - The quotations are 1 Tim 6:8, John 11:25 (or 14:6), Ps 37:4 (36:4 LXX), and Prov 3:16 (LXX); “paradise of delight” is the Septuagint's phrase for Eden (Gen 2:15; 3:23). The words καὶ ποιούντων are corrupt; the sense is probably “so too in spiritual things what is needful is to be in him who says …”. ### Citation (SBL) Origen, Comm. Jo. 32.106 (Preuschen 4:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-106). ## Commentary on John 32.107 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-107 - Source: Preuschen 4:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The foot-washing is a gift beyond need, like the differing glories of the resurrection. ### Greek text καὶ μήποτε τοιοῦτόν ἐστιν τὸ μετὰ τὸ λούσασθαι νίψασθαι τοὺς πόδας ὑπὸ τοῦ τηλικούτου διδασκάλου καὶ σωτῆρος· τὸ γὰρ χάρισμα τοῦτο θεοῦ ὑπερπαίει τὴν χρείαν, ὤσπερ καὶ τὸ εἶναι ἐν δόξῃ ἡλίου ἤ σελήνης ἢ ἀστέρων ἐν τῇ ἱερᾷ τῶν νεκρῶν ἀναστάσει. ### English translation (Claude) And perhaps such is the washing of the feet, after bathing, by so great a teacher and Savior: this gift of God exceeds need, just as being in the glory of the sun or moon or stars in the holy resurrection of the dead exceeds it. ### Scripture references - 1 Cor 15:41–42: allusion, high confidence ### Translation notes - The reference is 1 Cor 15:41–42. ### Citation (SBL) Origen, Comm. Jo. 32.107 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-107). ## Commentary on John 32.108 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-108 - Source: Preuschen 4:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The clean are washed further, because more is given to those who have. ### Greek text οὐκ ἔχει μὲν <οὖν> χρείαν ὁ καθαρὸς καὶ λουσάμενος νίψασθαι· νίπτεται δέ, κατὰ τὸ προαποδεδομένον, ἐπεὶ »Τῷ ἔχοντι παντὶ προστεθήσεται;« καὶ ὡς ὁ Ἰωάννης φησί· »Καὶ ὁ καθαρὸς καθαρισθήτω ἔτι, καὶ ὁ »ἄγιος ἁγιασθήτω«. ### English translation (Claude) So the one who is clean and has bathed has no need to wash; yet he is washed, as was explained earlier, since “to everyone who has, more will be added”; and as John says, “And let the clean be cleansed still, and the holy be sanctified.” ### Scripture references - Matt 25:29: quotation, medium confidence - Rev 22:11: quotation, high confidence ### Translation notes - The quotations are Matt 25:29 (freely) and Rev 22:11 (in a form with “clean” for “righteous”). ### Citation (SBL) Origen, Comm. Jo. 32.108 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-108). ## Commentary on John 32.109 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-109 - Source: Preuschen 4:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Not all” refers to Judas, already unclean through theft and by accepting the devil's suggestion. ### Greek text τὸ δὲ »Ὑμεῖς καθαροί ἐστε« ἀναφέρεται ἐπὶ τοὺς ἔνδεκα, ᾦ ἐπιφέρεται τὸ »Οὐχὶ πάντες« διὰ τὸν Ἰσκαριώτην· ᾔδει γὰρ τὸν παραδιδόντα αὐτόν, ἤδη ὄντα οὐ καθαρόν, πρῶτον μὲν ὄτι περὶ τῶν πτωχῶν οὐκ ἔμελεν αὐτῷ, ἀλλʼ ὄτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν· ὔστερον δὲ ἐπεὶ »Δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν »ἴνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης«, οὐκ ἀπώσατο τὸ βεβλημένον. ### English translation (Claude) “You are clean” refers to the eleven, and “but not all” is added because of Iscariot. For he knew the one betraying him, who was already not clean: first, because he did not care about the poor, but because he was a thief, and having the money-box he used to carry off what was put into it; and later, because, “during supper, the devil having already put it into the heart of Judas son of Simon Iscariot to betray him,” he did not thrust away what had been put there. ### Scripture references - John 13:10–11: quotation, high confidence - John 12:6: allusion, high confidence - John 13:2: quotation, high confidence ### Translation notes - The references are John 13:10–11, 12:6, and 13:2. ### Citation (SBL) Origen, Comm. Jo. 32.109 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-109). ## Commentary on John 32.110 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-110 - Source: Preuschen 4:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eleven grew cleaner and Judas filthier; then follows the Gospel text John 13:12–15. ### Greek text διόπερ οἱ μὲν λουσάμενοι καθαροὶ ἕνδεκα ἔτι ἐγένοντο καθαρὸς Ἰούδας (»Ὁ ῥυπαρός, γάρ φησι, ῥυπανθήτω ἔτι«) γέγονε ῥυπαρώτερος καὶ ἀκάθαρτος, ὄτε μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς. Ὄτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς· Γινώσκετε τί πεποίηκα ὑμῖν· † φωνεῖτέ με Ὁ διδάσκαλος καὶ Ὁ κύριος· καλῶς λέγετε· εἰμὶ γάρ. εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλἠλων νίπτειν τοὺς πόδας· ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἴνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε. ### English translation (Claude) Therefore the eleven, who had bathed and were clean, became cleaner still, while Judas, not clean (“Let the filthy,” it says, “be filthy still”), became filthier and unclean when, after the morsel, Satan entered. “So when he had washed their feet and taken his garments and reclined again, he said to them: Do you know what I have done to you? You call me the Teacher and the Lord, and you say well, for I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do.” ### Scripture references - Rev 22:11: quotation, high confidence - John 13:27: allusion, high confidence - John 13:12–15: quotation, high confidence ### Translation notes - The first sentence has lost some words; the translation supplies the evident sense (“cleaner still … while Judas, not clean”). The quotations are Rev 22:11 and John 13:27; the passage ends with the Gospel text John 13:12–15, whose verse numbers had leaked into the digital text and were removed (the editor's dagger before φωνεῖτε marks a doubtful point in the text). ### Citation (SBL) Origen, Comm. Jo. 32.110 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-110). ## Commentary on John 32.111 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-111 - Source: Preuschen 4:441–442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples would not have dared to imitate so great a cleansing unless Jesus had urged them to it. ### Greek text Εἰκὸς τοὺς νοήσαντας τὸ μέγεθος τῆς Ἰησοῦ δυνάμεως καὶ συνέντας τἰ πεποίηκεν νίψας τοὺς πόδας τῶν μαθητῶν, ἴνα καὶ τὰ τελευταῖα καὶ τὰ τυχόντα αὐτῶν καθάρῃ ἀποπλύνας καὶ τὰ τῇ γῇ ὁμιλοῦντα σώματα, ὡν ἠν τὰ σώματα ἐκεῖνα σύμβολον, θαυμάσαντας τὸ ἐν τῇ νίψει ἔργον οὐκ ἄν τολμῆσαι καὶ αὐτοὺς τὸ τηλικοῦτο πρᾶξαι, μικροτέρους εἶναι νομίζοντας ἑαυτοὺς τοῦ νίπτειν τοὺς πόδας τοῦ ἔσω καὶ ἐν κρυπτῷ ἀνθρώπου, [ἥ] τῶν τὰ αὐτὰ ἀσπαζομένων τοῦ θεοῦ δόγματα, εἰ μὴ ὁ Ἰησοῦς διὰ τῶν ἐκκειμένων ἐπὶ τοῦτο αὐτοὺς προετρέψατο, τὸ σχῆμα τοῦ δειπνοῦντος, ὄτε διδάσκειν αὐτοὺς ἤμελλεν δειπνήσαντας τὰ λεγόμενα, ἀναλαβών. ### English translation (Claude) It is likely that those who understood the greatness of Jesus' power and grasped what he had done in washing the disciples' feet, so as to cleanse even their last and most ordinary parts, washing away the parts that have dealings with the earth, of which those bodily feet were a symbol, would, in wonder at the work done in the washing, not have dared to do so great a thing themselves, thinking themselves too small to wash the feet of the inner and hidden man of those who embrace the same doctrines of God, had not Jesus by the words set out here urged them to it, taking up again the posture of one at table when, after supper, he was about to teach them what is said. ### Scripture references - John 13:12: allusion, high confidence - 1 Pet 3:4: allusion, medium confidence ### Translation notes - The “inner” and “hidden” man recalls Rom 7:22 and 1 Pet 3:4. ### Citation (SBL) Origen, Comm. Jo. 32.111 (Preuschen 4:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-111). ## Commentary on John 32.112 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-112 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' question presses the disciples to understand what he did. ### Greek text δυσωπητικώτατα μὲν γὰρ καὶ ἐπὶ τὴν γνῶσιν τοῦ γινομένου προτρεπτικώτατα λέλεκται τὸ »Γινώσκετε τί πεποίηκα ὑμῖν;« ### English translation (Claude) For “Do you know what I have done to you?” is said in a way that most strongly shames them and most strongly urges them to knowledge of what was done. ### Scripture references - John 13:12: quotation, high confidence ### Translation notes - The quotation is John 13:12. ### Citation (SBL) Origen, Comm. Jo. 32.112 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-112). ## Commentary on John 32.113 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-113 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The words may be read as a question or as a command. ### Greek text ὅπερ ἤτοι ἐρωτηματικῶς ἀναγνωστέον, ἵνʼ ἐμφαίῃ τὸ νοῦν εἰς τὸ τοῦ γενομένου μέγεθος· ἤ προστακτιῶς, ἴνα αὐτῶν διεγείρῃ τὸν νοῦν εἰς τὸ διὰ τοῦ ἐπιστῆσαι τῷ ἔργῳ λαβεῖν αὐτοῦ τὴν γνῶσιν. ### English translation (Claude) This must be read either as a question, so as to point the mind to the greatness of what was done, or as a command, so as to rouse their mind to gain knowledge of it by attending to the deed. ### Citation (SBL) Origen, Comm. Jo. 32.113 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-113). ## Commentary on John 32.114 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-114 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus teaches that as Lord and Teacher he sets them an example. ### Greek text διδασκαλικώτατα δὲ μετὰ τοῦ δυσωπητικοῦ λέλεκται τὸ »Ὑμεῖς φωνεῖτέ με >Ὁ διδάσκαλος< »καὶ <Ὁ κύριος>, καὶ καλῶς λέγετε· εἰμὶ γάρ. εἰ οὖν ἐγὼ ἔνιψα »ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε »ἀλλήλων νίπτειν τοὺς πόδας«. ### English translation (Claude) And most instructively, together with the note of shame, it is said, “You call me the Teacher and the Lord, and you say well, for I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.” ### Scripture references - John 13:13–14: quotation, high confidence ### Translation notes - The quotation is John 13:13–14. ### Citation (SBL) Origen, Comm. Jo. 32.114 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-114). ## Commentary on John 32.115 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-115 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus washed them both as teacher and as lord. ### Greek text ὁ μὲν οὖν Ἰησοῦς ἔνιψεν τοῦς πόδας τῶν μαθητῶν, ᾖ διδάσκαλος αὐτῶν, καὶ τοὺς πόδας τῶν δούλων, ᾖ κύριος ἦν. ### English translation (Claude) Jesus, then, washed the feet of the disciples insofar as he was their teacher, and the feet of servants insofar as he was lord. ### Citation (SBL) Origen, Comm. Jo. 32.115 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-115). ## Commentary on John 32.116 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-116 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As teacher he cleanses worldly dust; as lord he removes the defilement of those still servants. ### Greek text διδασκαλίᾳ γὰρ ὁ ἀπὸ γῆς καὶ τῶν κοσμικῶν πραγμάτων κονιορτός, φθάνων οὐκ ἐπὶ ἄλλο τι ἤ ἐπὶ τὰ τελευταῖα καὶ τὰ κάτω τῶν μαθητῶν, ἀποκαθαίρεται· ἀλλὰ καὶ τῇ κυριότητι τοῦ ἄρχοντος, ἐξουσιάζοντος τῶν διὰ τὸ ἔτι ἔχειν τὸ τῆς δουλείας πνεῦμα κἄν τὸν τυχόντα μολυσμὸν ἔτι δεχομένων, τὰ μολύνοντα τοὺς πόδας ἀποβάλλεται. ### English translation (Claude) For by teaching, the dust from the earth and from worldly affairs, which reaches nothing but the last and lowest parts of the disciples, is cleansed away; and by the lordship of the ruler, who has authority over those who, because they still have the spirit of slavery, still receive some ordinary defilement, the things that defile the feet are cast off. ### Scripture references - Rom 8:15: allusion, high confidence ### Translation notes - The “spirit of slavery” is from Rom 8:15. ### Citation (SBL) Origen, Comm. Jo. 32.116 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-116). ## Commentary on John 32.117 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-117 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus washes as teacher, since disciples still fall short of becoming like their teacher. ### Greek text καὶ οὐκ ἄν τις εὖ φρονῶν λέγοι ᾖ θύρα ἐστὶν τὸν Ἰησοῦν, ἤ ᾖ ποιμήν, ἤ ᾖ ἰατρός, νἰπτειν τοὺς πόδας τῶν μαθητῶν καὶ δούλων. ἐγὼ δʼ ἡγοῦμαι ὄτι ἐπιδέχονται τὸ δεῖσθαι τῆς ἀπὸ τοῦ διδασκάλου νίψεως οἱ πόδες τῶν μαθητῶν, ὄσον οὐδέπω εἰλήφασιν τὸ ἀρκετόν, ἀλλʼἔτι λείπουσιν εἰς τὸ »Ἀρκετὸν τῷ »μαθητῇ ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ«. ### English translation (Claude) And no one in his right mind would say that Jesus washes the feet of disciples and servants insofar as he is the door, or insofar as he is the shepherd, or insofar as he is the physician. But I think that the disciples' feet admit of needing the teacher's washing insofar as they have not yet received what is sufficient, but still fall short of “It is sufficient for the disciple to become like his teacher.” ### Scripture references - Matt 10:25: quotation, high confidence - John 10:7: allusion, medium confidence - John 10:11: allusion, medium confidence - Matt 9:12: allusion, low confidence ### Translation notes - The quotation is Matt 10:25; door and shepherd are from John 10:7, 11, and physician from Matt 9:12. Origen is speaking of Christ's “aspects” (ἐπίνοιαι). ### Citation (SBL) Origen, Comm. Jo. 32.117 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-117). ## Commentary on John 32.118 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-118 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A teacher aims to make the disciple like himself. ### Greek text καὶ τοῦτο τέλος ἐστὶν τὸ πρὸς τὸν μαθητὴν τοῦ διδασκάλου, ᾖ διδάσκαλος, ποιῆσαι τὸν μαθητὴν ὡς ἑαυτόν, ἴνα μηκέτι δέηται τοῦ διδασκάλου, ᾖ διδάσκαλος, εἰ καὶ ἄλλως αὐτοῦ δεήσεται. ### English translation (Claude) And this is the goal of the teacher toward the disciple, insofar as he is teacher: to make the disciple like himself, so that he no longer needs the teacher insofar as he is teacher, even if he will need him in other respects. ### Citation (SBL) Origen, Comm. Jo. 32.118 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-118). ## Commentary on John 32.119 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-119 - Source: Preuschen 4:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a physician aims to make himself unnecessary, a teacher aims to make the disciple like himself. ### Greek text ὡς γὰρ τέλος τοῦ ἰατροῦ, οὖ χρῄζουσι μὲν οἱ κακῶς ἔχοντες, οὐ χρείαν δὲ ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, τὸ παῦσαι τοὺς κακῶς ἔχοντας ἀπὸ τοῦ κακῶς ἔχειν, ἴνα μηκέτι αύτοῦ χρῄζωσιν, οὔτω τέλος διδασκάλου περιποιῆσαι τῇ μαθητῇ τὸ λεγόμενον ἀρκετὸν ἐν τῷ »Ἀρκετὸν τῷ μαθητῇ, ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ«. ### English translation (Claude) For just as the goal of the physician, whom the sick need but the healthy have no need of, is to free the sick from their sickness so that they no longer need him, so the goal of a teacher is to secure for the disciple what is called sufficient in “It is sufficient for the disciple to become like his teacher.” ### Scripture references - Matt 9:12: allusion, high confidence - Matt 10:25: quotation, high confidence ### Translation notes - The references are Matt 9:12 and Matt 10:25. ### Citation (SBL) Origen, Comm. Jo. 32.119 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-119). ## Commentary on John 32.120 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-120 - Source: Preuschen 4:442–443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike other masters, Christ wants his servants to become like him. ### Greek text περὶ δὲ τοῦ σωτῆρος, ὄντος κυρίου, αὐτόθεν πλεῖόν ἐστιν ἰδεῖν παρὰ τοὺς ἄλλους κυρίους, μὴ βουηλομένους ἴνα γένηται ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. ### English translation (Claude) But concerning the Savior, who is Lord, one can see at once something more than in the case of other lords, who do not wish the slave to become like his lord. ### Scripture references - Matt 10:25: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.120 (Preuschen 4:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-120). ## Commentary on John 32.121 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-121 - Source: Preuschen 4:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as Lord makes his servants like himself, giving them the spirit of adoption. ### Greek text τοιοῦτος δὲ ὁ τῆς πατρικῆς ἀγαθότητος καὶ τῆς ἀγάπης αὐτοῦ υἱός· κύριος γὰρ ὤν ἐνειργάζετο τοῖς δούλοις τὸ γενέσθαι ὡς ὁ κύριος αὐτῶν, ὄτε οὐκἐτι ἔξουσιν τὸ πνεῦμα τῆς δουλείας πάλιν εἰς φόβον, ἀλλὰ λήψονται τὸ πνεῦμα τῆς υἱοθεσίας, ἐν ᾦ κράζονσιν· »Ἀββᾶ, ὁ πατήρ«. ### English translation (Claude) Such is the Son of the Father's goodness and of his love. For, being Lord, he worked in his slaves to make them become like their lord, when they will no longer have the spirit of slavery again to fear, but will receive the spirit of adoption, in which they cry, “Abba, Father.” ### Scripture references - Rom 8:15: quotation, high confidence - Col 1:13: allusion, medium confidence ### Translation notes - The reference is Rom 8:15; “Son of his love” recalls Col 1:13. ### Citation (SBL) Origen, Comm. Jo. 32.121 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-121). ## Commentary on John 32.122 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-122 - Source: Preuschen 4:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one who has become like the Teacher can wash others' feet, as a teacher placed in the church after apostles and prophets. ### Greek text πρὶν οὖν γένωνται ὡς ὁ διδάσκαλος καὶ ὁ κύριος, δέονται τῆς νίψεως τῶν ποδῶν, ὡς ἐνδεεῖς τῶν μαθητῶν, καὶ ὠς ἔτι τὸ πνεῦημα τῆς δουλείας ἔχοντες εἰς φόβον· ἐπὰν δέ τις αὐτῶν κατὰ τὸ »Ἀρκετὸν τῷ μαθητῇ, ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ »δοῦλος ὡς ὁ κύριος αὐτοῦ« γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ κύριος αὐτοῦ, τότε μιμήσασθαι δύναται τὸν νίψαντα τοὺς πόδας τῶν μαθητῶν, καὶ νίψαι τοὺς πόδας τῶν μαθητῶν ὡς ὁ διδάσκαλος. ὅν ὁ θεὸς ἔταξεν ἐν τῇ ἐκκλησίᾳ μετὰ τοὺς πρώτην χώραν ἐν αὐτῇ εἰληχότας ἀποστόλους καὶ δεύτερον προφήτας. ### English translation (Claude) Before, then, they become like the teacher and the lord, they need the washing of the feet, as disciples who still fall short, and as still having the spirit of slavery to fear. But when one of them, according to “It is sufficient for the disciple to become like his teacher, and the slave like his lord,” has become like his teacher and like his lord, then he can imitate the one who washed the disciples' feet, and wash the disciples' feet as the teacher does, whom God has appointed in the church after the apostles, who have received the first place in it, and second the prophets. ### Scripture references - Matt 10:25: quotation, high confidence - Rom 8:15: allusion, high confidence - 1 Cor 12:28: allusion, high confidence ### Translation notes - The references are Matt 10:25, Rom 8:15, and 1 Cor 12:28 (“first apostles, second prophets, third teachers”). ### Citation (SBL) Origen, Comm. Jo. 32.122 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-122). ## Commentary on John 32.123 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-123 - Source: Preuschen 4:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mature servant washes the feet of those under his teaching; and not all who call Jesus “Lord” say it well. ### Greek text Εἰ δὲ τὸ »Τῷ ἀδελφῷ σου δουλεύσεις« φθάνειν δύναται ἐπὶ τοὺς ὑποδεεστέρους, καὶ τὸ »Γίνου κύριος τοῦ ἀδελφοῦ σου« ἐπὶ τοὺς ὡς ὁ Ἰακὼβ κρείττονας, δῆλον ὄτι γενόμενος ὁ δοῦλος ὡς ὁ κύριος νίπτει τοὺς πόδας τῶν δουλευόντων τῇ παρʼ αὐτοῷ διδασκαλίᾳ, ἐπεὶ τὸ »Ὑμεῖς φωνεῖτέ με >Ὁ διδάσκαλος καὶ Ὁ κύριος<, »καὶ καλῶς λέγετε· εἰμὶ γάρ« οὐκ ἀξιῶ μηδὲν ἔχειν βαθύτερον καὶ παρὰ τὸ ὑπὸ τῶν πολλῶν νενοημένον· οὐ πᾶσι γὰρ τοῖς λέγουσι· »Κύριε, Κύριε« λεχθήσεται ὑπὸ τοῦ Ἰησοῦ τὸ »Ὑμεῖς φωνεῖτέ με »>Ὁ κύριος< καὶ καλῶς λέγετε«. ### English translation (Claude) If “You shall serve your brother” can extend to the inferior, and “Be lord of your brother” to those who, like Jacob, are superior, it is clear that the slave who has become like his lord washes the feet of those who serve under his teaching; since I do not think that “You call me the Teacher and the Lord, and you say well, for I am” contains nothing deeper than what most people understand. For not to all who say “Lord, Lord” will Jesus say, “You call me the Lord, and you say well.” ### Scripture references - Gen 27:40: quotation, high confidence - Gen 27:29: quotation, high confidence - John 13:13: quotation, high confidence - Matt 7:21: allusion, high confidence ### Translation notes - The references are Gen 27:40, 27:29, John 13:13, and Matt 7:21. ### Citation (SBL) Origen, Comm. Jo. 32.123 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-123). ## Commentary on John 32.124 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-124 - Source: Preuschen 4:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who call Jesus “Lord” at the judgment without doing his will do not say it well. ### Greek text οὐ καλῶς οὖν λεγουσι· »Κύριε« οἱ ἐν τῆ ἡμέρᾳ ἐκείνῃ φήσονττες· »Κύριε, Κύριε, οὐκ ἐν τῷ ὀνόματί »σου ἐφάγομεν, καὶ ἐν τῷ ὀνόματί σου ἐπίομεν, καὶ ἐν τῷ ὀνόματί »σου δαιμόνια ἐξεβάλομεν καὶ δυνάμεις πεποιήκαμεν«; ### English translation (Claude) So they do not say “Lord” well who on that day will say, “Lord, Lord, did we not eat in your name, and drink in your name, and cast out demons in your name, and do mighty works?” ### Scripture references - Matt 7:22: quotation, high confidence - Luke 13:26: allusion, medium confidence ### Translation notes - The quotation is Matt 7:22 combined with Luke 13:26. ### Citation (SBL) Origen, Comm. Jo. 32.124 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-124). ## Commentary on John 32.125 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-125 - Source: Preuschen 4:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus rejects those who call him Lord without righteousness. ### Greek text φήσει γοῦν αὐτοῖς ὁ Ἰησοῦς· »Ἀποχωρεῖτε ἀπʼ ἐμοῦ· οὐδέποτε ἔγνων ὑμᾶς, ὄτι »ἐργάται ἐστὲ ἀδικίας«· οὐκ ἄν δὲ λέγουσιν αὐτοῖς καλῶς τὸ »Κύριε, »Κύριε« εἶπεν τὸ »Ἀποχωρεῖτε ἀπʼ ἐμοῦ«. ### English translation (Claude) At any rate Jesus will say to them, “Depart from me; I never knew you, for you are workers of unrighteousness.” He would not have said “Depart from me” to people who said “Lord, Lord” well. ### Scripture references - Matt 7:23: quotation, high confidence - Luke 13:27: quotation, medium confidence ### Translation notes - The quotation combines Matt 7:23 and Luke 13:27. ### Citation (SBL) Origen, Comm. Jo. 32.125 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-125). ## Commentary on John 32.126 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-126 - Source: Preuschen 4:443–444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not everyone who says “Lord, Lord” is approved, as the apostles were. ### Greek text ἀλλὰ καὶ τὸ »Οὐ πᾶς ὁ »λέγων μοι· Κύριε, κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρα »νῶν« παρίστησιν ὄτι οὐ πᾶς ὁ λέγων· »Κύριε, κύριε«, μαρτυρηθείη ἄν ὑπʼ αὐτοῦ ὡς νῦν οἱ ἀπόστολοι, πρὸς οὔς εἶπεν· »Καλῶσ λέγετε· ### English translation (Claude) Moreover, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven” shows that not everyone who says “Lord, Lord” would be commended by him, as the apostles are now, to whom he said, “You say well, ### Scripture references - Matt 7:21: quotation, high confidence - John 13:13: quotation, high confidence ### Translation notes - The quotations are Matt 7:21 and John 13:13. ### Citation (SBL) Origen, Comm. Jo. 32.126 (Preuschen 4:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-126). ## Commentary on John 32.127 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-127 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles rightly called Jesus Lord, for vice no longer ruled them but the Word. ### Greek text »εἰμὶ γάρ«. καὶ γὰρ ἀληθῶς κακία μὲν αὐτῶν οὐκέτι κυρία ἦν, ὁμιλοῦντα λόγος δέ, καὶ ἁπαξαπλῶς ὁ κύριος, ἡ πᾶσα ἔμψυχος καὶ ζῶσα ἀρετή. ### English translation (Claude) for I am.” And truly, vice was no longer lord over them; rather the Word was, and in a word the Lord, who is all virtue, animate and living. ### Scripture references - John 13:13: quotation, high confidence ### Translation notes - The words ὁμιλοῦντα λόγος δέ are probably corrupt; the translation gives the likely sense. ### Citation (SBL) Origen, Comm. Jo. 32.127 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-127). ## Commentary on John 32.128 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-128 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever says “Jesus is Lord” in the Holy Spirit says it well. ### Greek text ἀλλὰ καὶ εἴπερ »Οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν »πνεύμαται ἁγίῳ«, καὶ νοοῦμεν ἐν τούτῳ τί ἔστιν τὸ εἰπεῖν· »Κύριος »Ἰνσοῦς«· ὁ ἐν πνεύματι ἁγίῳ λέγων· »Κύριος Ἰησοῦς« καλῶς λέγει. ### English translation (Claude) Moreover, if “No one can say, Jesus is Lord, except in the Holy Spirit,” and we understand from this what it is to say “Jesus is Lord,” then the one who says “Jesus is Lord” in the Holy Spirit says it well. ### Scripture references - 1 Cor 12:3: quotation, high confidence ### Translation notes - The quotation is 1 Cor 12:3. ### Citation (SBL) Origen, Comm. Jo. 32.128 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-128). ## Commentary on John 32.129 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-129 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could the apostles say it well before the Spirit was given? ### Greek text εἰ δὲ καὶ ὁ καλῶς λέγων πάντως ἐν πνεύματι ἁγίῳ λέγει, ζητήσεις διὰ τὸ νῦν »Καὶ καλῶς λέγετε« συνεξεταζόμενον τῷ »Οὔπω γὰρ »ἦν πνεῦμα, ὄτι Ἰησοῦς οὔπω ἐδοξάσθη«. ### English translation (Claude) But if the one who says it well always says it in the Holy Spirit, you will inquire into “And you say well” here, examining it together with “For the Spirit was not yet, because Jesus was not yet glorified.” ### Scripture references - John 13:13: quotation, high confidence - John 7:39: quotation, high confidence ### Translation notes - The quotations are John 13:13 and John 7:39. ### Citation (SBL) Origen, Comm. Jo. 32.129 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-129). ## Commentary on John 32.130 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-130 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only a true servant and disciple of the Word can rightly call Jesus Lord and Teacher. ### Greek text γνησίως οὖν δουλεύοντος τῷ λόγῳ ἔργον ἐστὶν τὸ καλῶς εἰπεῖν· »Κύριος Ἰησοῦς« καὶ τοῦ ἀνάλογον τούτῳ μαθητοῦ τὸ καλῶς εἰπεῖν τῷ σωτῆρι τὸ »ὁ διδά- »σκαλος«· πρὸς ὄν λέγοιτʼ ἄν τὸ »Εἰμὶ γάρ«, οὐκ ἄν λεχθησόμενον ὑπὸ τοῦ λόγου τῷ δουλεύοντι τῇ ἁμαρτίᾳ καὶ τῷ μαθητευομένῳ τοῖς ψεύσεσιν. ### English translation (Claude) It is the work, then, of one who genuinely serves the Word to say well “Jesus is Lord,” and of the disciple who corresponds to this to say well to the Savior, “the Teacher”; to such a one “For I am” might be said, but it would not be said by the Word to one who serves sin and is a disciple of lies. ### Scripture references - 1 Cor 12:3: allusion, high confidence - John 13:13: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.130 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-130). ## Commentary on John 32.131 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-131 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The requirement that an enrolled widow have washed the saints' feet should not be taken only literally. ### Greek text Πλὴν καὶ ἄγιον ὄντα ἐνδέχεται δεῖσθαι τῆς νίψεως τῶν ποδῶν, ἐπεὶ καὶ ἡ καταλεγομένη εἰς ἐκκλησιαστικὴν τιμὴν χήρα ἐξετάζεται μετὰ τῶν ἄλλων καλῶν καὶ ἐν τῷ »Εἰ ἁγίων πόδας »ἔνιψεν«· γελοῖον γὰρ οἶμαι τυγχάνειν τὸ στῆναι ἐπὶ τοῦ ῥητοῦ καί, φέρε εἰπεῖν, τὴν ἔχουσαν πάντα τὰ χαρακτηρίζοντα τὴν ἁγίαν χήραν καὶ τούτῳ μόνῳ λείπουσαν, μὴ κατατεάχθαι εἰς ἐκκλησιαστικὴν τιμήν, πολλάκις διὰ παιδισκῶν καὶ οἰκετῶν φιλοφρονησαμένην, ἐν ᾦ καιρῷ ηὐπόρει καὶ εἶχεν τὰ ἐπιτήδεια, τοὺς ξένους ἤ τοὺς ἁπαξαπῶς δεομένους τοῦ φιλάνθρωπόν τι ἔργου ἀπʼ αὐτῆς παθεῖν. ### English translation (Claude) Yet even one who is holy may need the washing of the feet, since the widow enrolled for honor in the church is examined, along with her other good works, also by “if she has washed the feet of the saints.” For I think it ridiculous to stop at the letter and, let us say, not to enroll for honor in the church a woman who has all the marks of the holy widow and lacks only this, though she has often, through maidservants and household slaves, at a time when she was well off and had the means, shown kindness to strangers, or in general to those who needed to receive some charitable work from her. ### Scripture references - 1 Tim 5:9–10: quotation, high confidence ### Translation notes - The quotation is 1 Tim 5:10. ### Citation (SBL) Origen, Comm. Jo. 32.131 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-131). ## Commentary on John 32.132 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-132 - Source: Preuschen 4:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since older women are to teach, the widow's foot-washing may have a spiritual sense. ### Greek text καὶ μὴ θαυμάσῃς εἰ ἀνάγειν σε δεῖ τὸ »Εἰ ἁγίων πόδας ἔνιψεν«, ὅπου κελεύονται ἀνάλογον τοῖς πρεσβυτέροις πρεσβύτιδες, εἶναι καὶ καλοδιδάσκαλοι. ### English translation (Claude) And do not be surprised if you must take “if she has washed the feet of the saints” in a higher sense, since elderly women, like the presbyters, are commanded to be teachers of what is good as well. ### Scripture references - 1 Tim 5:10: quotation, high confidence - Titus 2:3: allusion, high confidence ### Translation notes - The references are 1 Tim 5:10 and Titus 2:3 (καλοδιδασκάλους). ### Citation (SBL) Origen, Comm. Jo. 32.132 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-132). ## Commentary on John 32.133 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-133 - Source: Preuschen 4:444–445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, the command would require bishops, masters, and parents to wash the feet of all, which is scarcely ever done. ### Greek text ὅρα δὲ εἰ μὴ καὶ ἐργῶδές ἐστιν τὸ πάνθʼ ὁντινοῦν μαθητευόμενον τῷ χριστῷ, θέλοντα πληροῦν τὴν λέγουσαν ἐντολήν· »Καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας«, ὡς ὀφειλόμενον ἔργον ἐθέλειν ποιεῖν τὸ νίψαι τοὺς σωματικοὺς καὶ αἰσθητοὺς πόδας τῶν ἀδελφῶν, ὤστε τοὺς ἐν ὁποιᾳποτοῦν ὑποθέσει βίου τυγχάνοντας πιστοὺς τοῦτο ποιεῖν, εἴτε ἐν ἐκκλησιαστικῇ δοκοῦντας εἶναι ὑπεροχῇ ἐπισκόπους καὶ πρεσβυτέρους, εἴτε καὶ ἐν ἄλλοις κοσμικοῖς τισιν ἀξιώμασιν· ὥστε κατὰ τοῦτο καὶ τὸν δεσπότην ἤκειν ἐπὶ τὸ νίπτειν τοὺς πόδας τοῦ πιστεύοντος δούλου, καὶ τοὺς γονεῖς τοῦ υἱοῦ· ὄπερ ἔθος ἤ οὐ γίνεται ἤ εἰς ὑπερβολὴν σπανιώτατα, καὶ παρὰ τοῖς πάνυ ἁπλουστέροις καὶ ἀγροικοτέροις γίνεται. ### English translation (Claude) Consider, too, whether it is not burdensome for every single disciple of Christ who wishes to fulfill the commandment that says, “You also ought to wash one another's feet,” to be willing to wash the bodily, perceptible feet of the brothers as a work owed, so that believers in whatever station of life do this, whether those thought to hold pre-eminence in the church, bishops and presbyters, or those in some other worldly dignities; so that on this basis the master would come to wash the feet of his believing slave, and parents the feet of their son. This custom either does not occur or occurs extremely rarely, and then among the very simple and rustic. ### Scripture references - John 13:14: quotation, high confidence ### Translation notes - The quotation is John 13:14. ### Citation (SBL) Origen, Comm. Jo. 32.133 (Preuschen 4:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-133). ## Commentary on John 32.134 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-134 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earlier discussion of John 13:8 and 13:12 applies here too. ### Greek text μνημονευτέον δὲ εἰς ταῦτα καὶ τῶν εἰρημένων εἰς τὸ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις »μέρος μετʼ ἐμοῦ«, ἀλλὰ καὶ τοῦ» Γινώσκετε, τί πεποίηκα ὑμῖν;« ### English translation (Claude) In connection with this we must also remember what was said on “Unless I wash you, you have no part with me,” and also on “Do you know what I have done to you?” ### Scripture references - John 13:8: quotation, high confidence - John 13:12: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.134 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-134). ## Commentary on John 32.135 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-135 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The example of foot-washing corresponds to the bride's figurative words in the Song of Songs. ### Greek text καὶ γὰρ πρέπει ὑπόδειγμα ἡμῖν τὸν Ἰησοῦν δεδωκέναι τοῦ νίπτειν πόδας ἀνάλογον τοῖς τροπικῶς ὑπὸ τῆς νύμφης ἐν τῷ ᾄσματι τῶν ᾀσμάτων εἰρημένοις ἐν τῷ »Ἐνιψάμην τοὺς πόδας μου. πῶς μολυνῶ »αὐτούς«; ### English translation (Claude) For it is fitting that Jesus gave us an example of washing feet corresponding to what is said figuratively by the bride in the Song of Songs: “I have washed my feet; how shall I defile them?” ### Scripture references - Song 5:3: quotation, high confidence - John 13:15: allusion, high confidence ### Translation notes - The quotation is Song 5:3. ### Citation (SBL) Origen, Comm. Jo. 32.135 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-135). ## Commentary on John 32.136 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-136 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The command to imitate should be read with the saying about having a part with Jesus. ### Greek text πρόσχες δὲ τῷ »Ἴνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς »πιῆτε« συνεξετάζων αὐτὸ τῷ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος »μετʼ ἐμοῦ«. ### English translation (Claude) And attend to “that as I have done to you, you also should do,” examining it together with “Unless I wash you, you have no part with me.” ### Scripture references - John 13:15: quotation, high confidence - John 13:8: quotation, high confidence ### Translation notes - The quotations are John 13:15 and 13:8. ### Citation (SBL) Origen, Comm. Jo. 32.136 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-136). ## Commentary on John 32.137 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-137 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the command is kept literally, must we also literally tell those who refuse our washing that they have no part with us? ### Greek text ἐὰν δέ τις πρὸς ταῦτα λέγῃ, ὄτι κἄν ἀλληγορῆται, οὐδὲν ἦττον γέγονε καὶ κατὰ τὸ ῥητόν, ἀκουστέον μετὰ τοῦ τροπικοῦ καὶ τῆς φασκούσης λέξεως· »Εἰ οὖν * ἔνιψα τοὺς πόδας ὑμῶν, ὁ »κύριος καὶ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήων νίπτειν τοὺς »πόδας. ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν »καὶ ὑμεῖς ποιῆτε«· λεκτέον πρὸς τὸν τοιοῦτον· ἄρʼ ἐπεὶ κατὰ τὸ ῥητὸν γέγονεν τὸ εἰρημένον πρὸς τὸν εἰπόντα Πέτρον· »Οὐ μὴ »νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα« τὸ »Ἐὰν μὴ νίψω σε, οὐκ »ἔχεις μέρος μετʼ ἐμοῦ«· καὶ ἡμεῖς κατὰ τὸ ῥητὸν τοῖς κατʼ εὐλάβειαν μὴ ἐμπαρέχουσιν ἑαυτῶν τοὺς πόδας ἡμῖν ἴνα αὐτοὺς νἰψωμεν φήσομεν καὶ τολμήσομεν εἰπεῖν τοῖς τοιύτοις τὸ »Ἐὰν μὴ νίψω »σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«. ### English translation (Claude) But if someone says in reply to this that, even if it is allegorized, it no less took place according to the letter, and that together with the figurative sense one must also hear the wording which says, “If then I, the Lord and Teacher, have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do,” we must say to such a person: Since what was said to Peter, who had said, “You shall never wash my feet,” namely “Unless I wash you, you have no part with me,” also took place according to the letter, shall we too, according to the letter, say to those who out of reverence do not offer us their feet to wash, and dare to say to such people, “Unless I wash you, you have no part with me”? ### Scripture references - John 13:14–15: quotation, high confidence - John 13:8: quotation, high confidence ### Translation notes - The quotations are John 13:14–15 and 13:8. The asterisk in the Greek marks a word the editor judged lost (ἐγώ). ### Citation (SBL) Origen, Comm. Jo. 32.137 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-137). ## Commentary on John 32.138 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-138 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must decide whether the wording must always be kept literally. ### Greek text εἰ δὲ ἐνταῦθα οὐ δυσωπεῖ τὸ ὄ εἶπον, ἐπίσκεψαι τί σε χρὴ λέγειν πρὸς τὴν περὶ τοῦ εἰ χρὴ καὶ τὴν λέξιν πάντως τηρεῖν ἐπαπόρησιν. ### English translation (Claude) And if what I have said does not shame you here, consider what you must say to the difficulty whether one must in every case keep the wording as well. ### Citation (SBL) Origen, Comm. Jo. 32.138 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-138). ## Commentary on John 32.139 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-139 - Source: Preuschen 4:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen allows that literal foot-washing may sometimes rightly be done out of love. ### Greek text ὄτι μὲν οὖν ποτε καθήξει τῷδε μὲν νίψαι τοὺς πόδας τοῦ δεῖνα μαθητοῦ Ἰησοῦ, τῷδε δὲ ἐμπαρασχεῖν αὐτοὺς νιφθησομένους ὑπʼ αὐτοῦ, ὡς ἀπὸ ἀγάπης καὶ φιλοφροσύνης τὸν μὲν ποιῆσαι, τὸν δὲ παρασχεῖν, καὶ αύτὸς ἄν ὁμολογήσαιμι. ### English translation (Claude) That there will sometimes be occasion for one person to wash the feet of some disciple of Jesus, and for another to offer his feet to be washed by him, the one doing it and the other allowing it out of love and kindness, I myself would also admit. ### Citation (SBL) Origen, Comm. Jo. 32.139 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-139). ## Commentary on John 32.140 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-140 - Source: Preuschen 4:445–446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the command were literal, nearly everyone would be in breach of it; then follows the Gospel text John 13:16–18. ### Greek text εἰ δὲ φήσομεν ἔκαστον τῶν μὴ συνειδότων ἑαυτῷ τοῦτο πεποιηκέναι καὶ ἁγίων οὔτω τοὺς πόδας νενιφέναι ὀφειλομένην τινὰ ἐντολὴν μὴ ἀποδεδωκέναι τὴν »Ὀφείλετε ἀλλήων νίπτειν τοὺς πόδας« ὤρα που λεγειν, ἐγγύς που πάντας ὀφειλέτας εἶναι τῆς ἐντολῆς ταύτης. Ἀμὴν λέγω ὑμῖν, οὐχ ἔστιν δοῦλος μείζων τοῦ κυρίου † ἐαυτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντὸς αὐτόν. εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἀὰν ποιῆτε αὐτά. οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλʼ ἱνα ἡ γραφὴ πληρωθῇ· Ὁ τρώγων ** τὸν ἄρτον, ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ. ### English translation (Claude) But if we say that each of those who are not conscious of having done this, and of having thus washed the feet of the saints, has failed to pay a debt owed under the commandment “You ought to wash one another's feet,” it is time, I suppose, to say that nearly everyone is a debtor under this commandment. “Truly I tell you, a slave is not greater than his lord, nor is an apostle greater than the one who sent him. If you know these things, blessed are you if you do them. I do not speak of all of you; I know whom I have chosen; but it is so that the Scripture may be fulfilled: He who eats my bread has lifted up his heel against me.” ### Scripture references - John 13:14: quotation, high confidence - John 13:16–18: quotation, high confidence ### Translation notes - The passage ends with the Gospel text John 13:16–18; the verse numbers that had leaked into the digital text were removed. The dagger and asterisks in the Greek are the editor's marks of doubtful or missing words (ἑαυτοῦ; μου). ### Citation (SBL) Origen, Comm. Jo. 32.140 (Preuschen 4:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-140). ## Commentary on John 32.141 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-141 - Source: Preuschen 4:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The blessing on those who “do these things” refers to the foot-washing and supports a figurative reading. ### Greek text Ἔτι καὶ ταῦτα ἔχεσθαί μοι δοκεῖ τοῦ δεῖν τὰ περὶ τῆς τῶν ποδῶν νίψεως τροπολογεῖν· τὸ γὰρ »Εἰ ταῦτα οἴδατε. »μακάριοί ἐστε ἐὰν ποιῆτε αὐτὰ «οὐδενὸς ποιητέου προειρημένου ἥ περὶ τῆς νίψεως τῶν ποδῶν, ἐπʼ ἐκείνην τὴν ἀναφορὰν ἔχει. ### English translation (Claude) These words too seem to me to support the need to interpret what concerns the washing of the feet figuratively. For “If you know these things, blessed are you if you do them,” since nothing to be done has been mentioned before except the washing of the feet, refers to that. ### Scripture references - John 13:17: quotation, high confidence ### Translation notes - The quotation is John 13:17. ### Citation (SBL) Origen, Comm. Jo. 32.141 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-141). ## Commentary on John 32.142 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-142 - Source: Preuschen 4:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To understand and practise the spiritual meaning of the washing is the work of the blessed. ### Greek text τὰ δὲ κατὰ τον τὄπον μαθήματα, πῶς τε πόδες μαθητῶν μολύνονται ἤδη λουσαμέων, καὶ τίνα τρόπον πλύνονται, εἰδέναι ὡς ὁ λόγος βούλεται, καὶ ποιεῖν ὡς θέλει ὁ Ἰησοῦς, ἀληθῶς μακαρίων ἐστὶν ἔργον. ### English translation (Claude) But the lessons of this passage, how the feet of disciples who have already bathed are defiled, and in what way they are washed, to know them as the Word wishes and to do them as Jesus wills, is truly the work of the blessed. ### Citation (SBL) Origen, Comm. Jo. 32.142 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-142). ## Commentary on John 32.143 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-143 - Source: Preuschen 4:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literal foot-washing cannot earn the title “blessed”; the spiritual washing belongs to one who has Jesus within. ### Greek text οὐ γὰρ τὸ τηλικοῦτον ὄνομα τὸ >μακάριον< εὕλογον ἐπὶ τοῖς τυχοῦσιν φῆσαι παρεῖναί τισιν, ἐφʼ ᾧ καὶ οἰκέτης ἂν πλύνων τοὺς πόδας τοῦ δεσπότου μακάριος ἂν κατʼ αὐτὸ τοῦτο δόξαι τυγχάνειν καὶ κόλαξ καὶ ὑποκριτής· ὃ γὰρ ἡμεῖς ἀποδίδομεν, νίπτειν τοὺς πόδας μαθητῶν Ἰησοῦ μεγάλου τινός ἐστιν καὶ Ἰησοῦν ἐν ἑαυτῷ ἔχοντος καὶ ἁπαξαπλῶς μακαρίου. ### English translation (Claude) For it is not reasonable to say that so great a title as “blessed” belongs to some people for ordinary things, as a result of which even a household slave washing his master's feet, and a flatterer and a hypocrite, would seem to be blessed by that very act. For what we are explaining, washing the feet of Jesus' disciples, belongs to someone great, who has Jesus in himself, and who is simply blessed. ### Translation notes - The digital text repeats a line of the previous section in the middle of this one; the repetition was removed. ### Citation (SBL) Origen, Comm. Jo. 32.143 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-143). ## Commentary on John 32.144 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-144 - Source: Preuschen 4:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke have parallel sayings about the disciple and the teacher. ### Greek text χρὴ δὲ εἰδέναι τοῦτο, ὅτι παράκειται τῷ ῥητῷ τούτῳ ὅμοια· ἐν μὲν τῷ κατὰ Ματθαῖον τὸ »Οὐκ ἔστιον μαθητὴς ὑπὲρ τὸν διδάσκαλον, οἴδὲ δοῦλος ὑπὲρ τὸν »κύριον αὐτοῦ. ἀρκετὸν τῷ μαθητῇ, ἴωα γένηται ὡς ὁ διδάσκαλος »αὐτοῦ καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ«· ἐν δὲ τῷ κατὰ Λουκᾶν τὸ »Οὐκ ἔστιν μαθητὴς ὐπὲρ τὸν διδάσκαλον· κατηρτισμένος δὲ πᾶς »ἔστω ὡς ὁ διδάσκαλος αὐτοῦ«. ### English translation (Claude) One must know this: that parallel to this text there are similar ones: in Matthew, “A disciple is not above the teacher, nor a slave above his lord. It is sufficient for the disciple to become like his teacher, and the slave like his lord”; and in Luke, “A disciple is not above the teacher; but everyone fully trained will be like his teacher.” ### Scripture references - Matt 10:24–25: quotation, high confidence - Luke 6:40: quotation, high confidence - John 13:16: allusion, high confidence ### Translation notes - The quotations are Matt 10:24–25 and Luke 6:40. ### Citation (SBL) Origen, Comm. Jo. 32.144 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-144). ## Commentary on John 32.145 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-145 - Source: Preuschen 4:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks what “I do not speak of all of you” refers to, rejecting the view that it refers to the blessing. ### Greek text Ἑξῆς τούτῳ ἐστὶν ζητῆσαι τὸ »Οὐ περὶ πάντων ὑμῶν λέγω« ἐπὶ τί λελεγμένον ἀνοίσομεν. ὁ μὲν οὖν τις φήσει ἐπὶ τὸ »Μακὰ- »ριοί ἐστε ἀὰν ποιὴτε αὐητά«· οὐ γὰρ μακάριος Ἰούδας. οὐ νομίζω δὲ ὐγιῶς ἐπὶ τοῦτο ἀναφέρεσθαι τὸ λεγόμενον. ### English translation (Claude) Next we must inquire to what we shall refer “I do not speak of all of you.” Someone will say it refers to “Blessed are you if you do them,” for Judas was not blessed. But I do not think the saying is soundly referred to this. ### Scripture references - John 13:18: quotation, high confidence - John 13:17: quotation, high confidence ### Translation notes - The quotations are John 13:18 and 13:17. ### Citation (SBL) Origen, Comm. Jo. 32.145 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-145). ## Commentary on John 32.146 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-146 - Source: Preuschen 4:446–447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A conditional blessing is true of anyone, even Judas, so it cannot be what excludes him. ### Greek text τοῦτο γᾶρ ὅλον καὶ περὶ Ἰούδα καὶ παντὸς οὑτινοσοῦν, κἄν φαυλότατος ᾖ, ἀληθὲς τὸ Μακάριος εἶ ὁ δεῖνα ἐὰν ποιήσῃς τάδε· ὡς εἰ λέγοιμι καὶ τῷ ἀκολάστῳ, εἰ καὶ μὴ ἀκούσεται τῶν λελομένων μηδὲ σωμρονήσει· >μακάριος εἶ, ἐὰν σωφρονήσῆς<· καὶ τῷ σοφίαν ἐξουδενοῦντι, εἰ καὶ ἐπιβαίνει τῇ προαιρέσει ταύτῃ· >μακάριος εἶ, ἐὰν σοφίαν καὶ παιδείαν ἀναλάβῃς>. ### English translation (Claude) For this whole statement is true of Judas and of anyone at all, however base: “You are blessed, so-and-so, if you do these things”; as if I were to say to the licentious man, even if he will not listen to what is said or become self-controlled, “You are blessed if you become self-controlled”; and to one who despises wisdom, even if he persists in this choice, “You are blessed if you take up wisdom and instruction.” ### Citation (SBL) Origen, Comm. Jo. 32.146 (Preuschen 4:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-146). ## Commentary on John 32.147 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-147 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Not all of you” may refer to the saying about the slave and his lord. ### Greek text μήποτε οὖν τὸ »Οὐ περὶ πάντων ὑμῶν λέγω« ἀνοίσομεν εἰς τὸ εἰρημένον τὸ »Οὐκ ἔστιν δοῦλος μείξων τοῦ κυρίου αὐτοῦ«. ### English translation (Claude) Perhaps, then, we shall refer “I do not speak of all of you” to what was said: “A slave is not greater than his lord.” ### Scripture references - John 13:18: quotation, high confidence - John 13:16: quotation, high confidence ### Translation notes - The quotations are John 13:18 and 13:16. ### Citation (SBL) Origen, Comm. Jo. 32.147 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-147). ## Commentary on John 32.148 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-148 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas, committing sin, was a slave of sin. ### Greek text ἐπεὶ γὰρ »Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστιν τῆς ἁμαρτίας«, ἐποίει δὲ τὴν ἁμαρτίαν ὁ Ἰούδας, καὶ μάλιστα τοῦ διαβόλου βεβληκάτος εἰς τὴν καρδίαν αὐτοῦ ἵνα παραδῷ τὸν σωτῆρα, δοῦλος ἦν Ἰούδας τῆς ἀμαρτίας. ### English translation (Claude) For since “everyone who commits sin is a slave of sin,” and Judas was committing sin, especially when the devil had put it into his heart to betray the Savior, Judas was a slave of sin. ### Scripture references - John 8:34: quotation, high confidence - John 13:2: allusion, high confidence ### Translation notes - The quotation is John 8:34; the reference is John 13:2. ### Citation (SBL) Origen, Comm. Jo. 32.148 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-148). ## Commentary on John 32.149 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-149 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas was therefore not a servant of the Word. ### Greek text δοῦλος δὲ ὢν τῆς ἀμαρτίας, οὐκ ἦν τοῦ λόγου τοῦ θεοῦ δοῦλος. ### English translation (Claude) And being a slave of sin, he was not a slave of the Word of God. ### Citation (SBL) Origen, Comm. Jo. 32.149 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-149). ## Commentary on John 32.150 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-150 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas had ceased to be Jesus' apostle and had become the devil's. ### Greek text οὕτω δὲ οὐδὲ ἀπόστολος τοῦ Ἰησοῦ ἔετι ἦν· ἤδη γὰρ τοῦ διαβόλου ἐγεγόνει, βεβληκότος εἰς τὴν καρδίαν αὐτοῦ ἵνα παραδῷ τὸν σωτπηρα. ### English translation (Claude) And so he was no longer an apostle of Jesus either; for he had already become the devil's, since the devil had put it into his heart to betray the Savior. ### Scripture references - John 13:2: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.150 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-150). ## Commentary on John 32.151 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-151 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So “not all of you” denies that Judas was still Jesus' servant and apostle. ### Greek text διὰ ἁρνούμενος αὐτὸν εἶναι δοῦλον ἐαυτοῦ ὁ σωτὴρ καὶ ἀπόστολον εἶπεν μετὰ τὸ »Οὐκ ἔστιν δοῦλος μείζων »τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν « τὸ »Οὐ περὶ πάντων ὑμῶν λέγω«. ### English translation (Claude) Therefore the Savior, denying that he was his slave and apostle, said after “A slave is not greater than his lord, nor is an apostle greater than the one who sent him” the words, “I do not speak of all of you.” ### Scripture references - John 13:16: quotation, high confidence - John 13:18: quotation, high confidence ### Translation notes - The quotations are John 13:16 and 13:18. ### Citation (SBL) Origen, Comm. Jo. 32.151 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-151). ## Commentary on John 32.152 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-152 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “I know whom I have chosen” has a simple sense, and a deeper one based on Scripture's use of “know.” ### Greek text Μετὰ τοῦτο ἴδωμεν τὸ »Ἐγὼ οἶδα τίνας ἐξελεξάμην, ὅπερ ἀπλούστερον μὲν τοιοῦτόν ἐστιν· τίς ἐστιν ἔκαστος ὦν ἐξελεξάμην οἶδα· οἶδα οὖν καὶ τίς ἐστιν ὁ Ἰούδας καὶ οὐ λανθάνει με, τοῦ διαβόλου ἥδη βεβληκότος εἰς τὴν καρδίαν αὐτοῦ τὰ κατʼ ἐμοῦ. καὶ τοιοῦτον δὲ ἔχει νοῦν διά τινα τῆς γραφῆς πεερὶ τοῦ »οἶδα« συνήθειαν καὶ τῶν ὁμοίων τῇ λέξει ταύτῃ· ὁποῖόν ἐστιν καὶ τὸ »ἔγνων«. ### English translation (Claude) After this let us look at “I know whom I have chosen,” which in the simpler sense means this: “I know who each of those I have chosen is; so I know who Judas is too, and he does not escape my notice, now that the devil has put into his heart what is against me.” But it also has this meaning, because of a certain usage of Scripture concerning “I know” and words like it, of which “I knew” is an example. ### Scripture references - John 13:18: quotation, high confidence - John 13:2: allusion, high confidence ### Translation notes - The quotation is John 13:18. ### Citation (SBL) Origen, Comm. Jo. 32.152 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-152). ## Commentary on John 32.153 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-153 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' “I never knew you” cannot mean simple ignorance. ### Greek text φησί που ὀ σωτῆρ ἐρεῖν τοῖς λέξουσιν· »Τῷ ὀνόματί σου ἐφάγομεν, »καὶ ἐπίομεν, καὶ δαιμόνια ἐξεβάλομεν« τὸ »Οὐδέποτε ἔγνων ὑμᾶς« καὶ τὸ »Οὐκ οἶδα ὑμᾶς πάθεν ἐστέ«· ὅπερ ἀὰν ἁπλούστερον νοῆται, παρὰ τὸ ἀξίωμα δόξομεν τοῦ σωτῆρος ὑπολαμβάνειν. ### English translation (Claude) The Savior says somewhere that he will say to those who will say, “In your name we ate and drank, and cast out demons,” the words “I never knew you” and “I do not know where you are from”; if this is understood in the simpler sense, we shall seem to be conceiving of it in a way unworthy of the Savior. ### Scripture references - Matt 7:22–23: quotation, high confidence - Luke 13:25–27: quotation, high confidence ### Translation notes - The references are Matt 7:22–23 and Luke 13:25–27. ### Citation (SBL) Origen, Comm. Jo. 32.153 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-153). ## Commentary on John 32.154 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-154 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord “knows” only those who are his; Judas, having fallen away, is no longer known. ### Greek text ἀλλὰ μήποτε ἐπεὶ »Ἔγνω κύριος τοὺς ὅντας αὐτοῦ«, τοῦς μὴ ὄντας αὐτοῦ οὐκ ἔγνε, καὶ ὤς φησι περί τινων τὸ »Οὐδέποτε ἔγνων ὑμᾶς«, οὔτω εἴποι ἄν καὶ περὶ τοῦ Ἰούδα, εἰ μὲν † οὖν· »Οὐδέεποτε ἔγνων σε«· εἰ δὲ γενόμενος μεταπέπτωκεν, λεχείη ἄν πρὸς αὺτόν· »Οὐκ οἶδά σε «πόθεν εἶ«. ### English translation (Claude) But perhaps, since “The Lord knew those who are his,” he did not know those who are not his; and as he says of some, “I never knew you,” so he might also say of Judas, if … , “I never knew you”; but if, having become his, he has fallen away, it might be said to him, “I do not know where you are from.” ### Scripture references - 2 Tim 2:19: quotation, high confidence - Matt 7:23: quotation, high confidence - Luke 13:25: quotation, high confidence ### Translation notes - The quotations are 2 Tim 2:19, Matt 7:23, and Luke 13:25. A dagger in the Greek marks a corrupt word (…). ### Citation (SBL) Origen, Comm. Jo. 32.154 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-154). ## Commentary on John 32.155 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-155 - Source: Preuschen 4:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus says “I know whom I have chosen,” not “all present,” since he no longer knows Judas. ### Greek text καὶ νῦν οὖν τοῦ διαβόλου ἤδη βαβληκότος εἰς τὴν καρδίαν αὐτοῦ τὰ κατὰ τοῦ Ἰησοῦ, οὐκ οἶδεν αὐτὸν ὁ Ἰησοῦς. διὸ οὐκ εἶπεν· >νῦν ἐγὼ οἶδα πάντας τοὺς παρόντας<, ἀλλʼ »Ἐγὼ οἶδα τίνας »ἐξελεξάμην«, ὡς εἰ ἔλεγεν >τοὺς ἐκλεκτούς μου>. ### English translation (Claude) And now, then, since the devil had already put into his heart the things against Jesus, Jesus does not know him. That is why he did not say, “Now I know all who are present,” but “I know whom I have chosen,” as if he were saying “my chosen ones.” ### Scripture references - John 13:18: quotation, high confidence - John 13:2: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.155 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-155). ## Commentary on John 32.156 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-156 - Source: Preuschen 4:447–448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas's betrayal fulfils the psalm about the one who ate Jesus' bread. ### Greek text οὐ περὶ πάντων δὲ τῶν παρόντων φημὶ τὸ »Ἐγὼ οἶδα τίνας ἐξελεξάμην« καὶ γίνεται τὸ γινόμενον ὑπὸ τοῦ ἐενὸς ἐξ ὑμῶν παραδώσοντός με, ἵνα πληρωθῇ ἡ λέγουσα γραφή· »Ὁ τρώγων μου τὸν ἄρτον, ἐπῆρεν ἐπʼ ἐμὲ τὴν »πτέρναν αὐτοῦ«. ### English translation (Claude) “I do not say ‘I know whom I have chosen’ of all who are present; and what is being done by the one of you who will betray me is being done so that the Scripture may be fulfilled which says, ‘He who eats my bread has lifted up his heel against me.’” ### Scripture references - John 13:18: quotation, high confidence - Ps 41:9 (40:10 LXX): quotation, high confidence ### Translation notes - Origen paraphrases Jesus' words; the quotation is Ps 41:9 (40:10 LXX) as given in John 13:18. ### Citation (SBL) Origen, Comm. Jo. 32.156 (Preuschen 4:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-156). ## Commentary on John 32.157 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-157 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John paraphrases Psalm 41 (40 LXX). ### Greek text παραπέφρασται δὲ τὸ ῥητὸν ἀπὸ τοῦ τεσσαμου, »ἐφʼ ὅν ἥλπισα, ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνι- »σμόν«. ### English translation (Claude) The text has been paraphrased from the fortieth Psalm: “in whom I hoped, he who eats my bread has magnified his heel against me.” ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 41:9 (40:10 LXX). The words τοῦ τεσσαμου are corrupt, evidently for “the fortieth (Psalm)” in the Septuagint numbering. ### Citation (SBL) Origen, Comm. Jo. 32.157 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-157). ## Commentary on John 32.158 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-158 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could Judas be the Savior's “man of peace” in whom he hoped? ### Greek text οὐκοῦν ὁ σωτὴρ τὸ ῥητὸν τοῦτο περὶ τοῦ Ἰούδα κααὶ ἐαυτοῦ φησιν εἰρῆσθαι. ἐν ᾦ ξητήσεις, πῶς ἄνθρωπος εἰρήνης Ἰούδας ἦν καὶ ἐπʼ αὐτὸν ὁ σωτὴρ ἤλπισεν. ### English translation (Claude) So the Savior says this text was spoken about Judas and himself. In this you will inquire how Judas was a man of peace, and how the Savior hoped in him. ### Scripture references - Ps 41:9 (40:10 LXX): allusion, high confidence ### Translation notes - The psalm begins “even the man of my peace” (Ps 41:9; 40:10 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.158 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-158). ## Commentary on John 32.159 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-159 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas had once truly believed, as his sending with the Twelve as a bearer of peace shows. ### Greek text δηλοῦσθαι οὖν διὰ τούτων νομίζω ὄτι γνησίως ποτὲ ἐπεπιστεύκει· οὐ γὰρ ἄν μηδέποτε υἱὸν εἰρήνης γενόμενον αὐτὸν ἀποστέλλων μετὰ τῶν λοιτπῶν ἀποστόλων ἔλεγεν καὶ αὐτῷ· τοῖς γὰρ δώδεκα ἀναγέγραπται εἰρηκέναι τὸ »Εἴπατε, »εἰρήνη τῷ οἶκῳ τούτῳ. καὶ ἐὰν ἐκεῖ ᾖ υἰὸς εἰρήνης, ἡ εἰρήνη »ὑμῶν ἐπʼ αὐτὸν ἀναπαύσεται· εἰ δὲ μή γε, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἀνακάμψει«. ### English translation (Claude) I think, then, that this shows he had once genuinely believed. For if he had never become a son of peace, Jesus would not have said to him too, when sending him with the other apostles (for it is recorded that he said to the Twelve), “Say, Peace to this house. And if a son of peace is there, your peace will rest upon him; but if not, your peace will return to you.” ### Scripture references - Luke 10:5–6: quotation, high confidence - Matt 10:12–13: allusion, high confidence ### Translation notes - The quotation combines Luke 10:5–6 and Matt 10:12–13. ### Citation (SBL) Origen, Comm. Jo. 32.159 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-159). ## Commentary on John 32.160 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-160 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil's influence on Judas is recorded only late. ### Greek text καὶ γὰρ ὅρα μεθ ’ ὅσα ὁ διάβολος ἔβαλεν αὐτοῦ εἶναι μεμαρτύρηται. ### English translation (Claude) For see after how many things it is testified that the devil put … of his. ### Scripture references - John 13:2: allusion, medium confidence ### Translation notes - The sentence is defective (probably “put it into his heart”); the sense is that John reports the devil's work in Judas only after much else. ### Citation (SBL) Origen, Comm. Jo. 32.160 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-160). ## Commentary on John 32.161 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-161 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas was trusted with the money because he was once trustworthy, though his fall was foreseen. ### Greek text οὐκ ἄν δʼ οἶμαι ἀρχῆθεν κλέπτης ὤν ἐπιστεύθη τὸ γλωσσόκομον· ἄξιος οὖν τοῦ πιστευθῆναι ὤν, εἰ καὶ προεγνώσθη μεταπεσούμενος, ἐπιστεύθη. ### English translation (Claude) And I do not think he would have been entrusted with the money-box if he had been a thief from the beginning; being worthy of trust, then, he was entrusted with it, even if it was foreknown that he would fall away. ### Scripture references - John 12:6: allusion, high confidence ### Translation notes - The reference is John 12:6. ### Citation (SBL) Origen, Comm. Jo. 32.161 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-161). ## Commentary on John 32.162 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-162 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus once had great hope in Judas as a good apostle. ### Greek text καὶ τηλικοῦτος ἦν ἄναὐτῷ, ὡς καλῷ ἀποστόλῳ, ἐσχηκέναι· ἄκουε γὰρ τοῦ »Ἐφʼ ὅν »ἥλπισα«. ### English translation (Claude) And so great was the hope that Jesus had in him, as in a good apostle; for hear “in whom I hoped.” ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence ### Translation notes - The first words are corrupt in the digital text (τηλικοῦτος ἦν ἄναὐτῷ); the translation gives the likely sense. The quotation is Ps 41:9 (40:10 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.162 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-162). ## Commentary on John 32.163 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-163 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas shared in Jesus' secret, nourishing teaching. ### Greek text ἐγὼ δʼ οἶμαι ὄτι καὶ λόγων ἀπορρήτων τροφιμωτάτων κεκοινώνηκεν τοῖς ἀποστόλοις, ἀπὸ Ἰησοῦ λαβών, περὶ ὧν εἶπεν· ### English translation (Claude) And I think that he also shared with the apostles in most nourishing secret words, received from Jesus, about which he said: ### Citation (SBL) Origen, Comm. Jo. 32.163 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-163). ## Commentary on John 32.164 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-164 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's “lifted up his heel” renders the psalm's “magnified his heel.” ### Greek text »Ὁ ἐσθίων ἄρτους μου«. τὸ δὲ »Ἐμεγάλυνεν ἐπʼ ἐμὲ πτέρναν αὐτοῦ« μεταπέφρασται εἰς τὸ »Ἐπῆρεν ἐπʼ ἐμὲ* πτέρναν αὐτοῦ«, ὡς ταὐτὸν εἶναι τὸ »Ἐμεγάλυνεν« τῷ »Ἐπῆρεν«. ### English translation (Claude) “He who eats my bread.” And “has magnified his heel against me” has been paraphrased as “has lifted up his heel against me,” so that “magnified” means the same as “lifted up.” ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence - John 13:18: quotation, high confidence ### Translation notes - The quotations are Ps 41:9 (40:10 LXX) and John 13:18. The asterisk in the Greek is the editor's mark. ### Citation (SBL) Origen, Comm. Jo. 32.164 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-164). ## Commentary on John 32.165 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-165 - Source: Preuschen 4:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lifting the heel means kicking; Judas trampled on the Son of God. ### Greek text καὶ εἰ χρὴ τὴν »Ἐπῆρεν ἐπʼ »ἐμὲ τὴν πτέρναν αὐτοῦ« καὶ »Ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμὸν »αὐτοῦ« σαφηνίσαι λέξιν, φήσομεν ὅτι τοῦτο ποιεῖ ὁ λὰξ ἐντείνων τινί· τοιοῦτος δὲ καὶ Ἰούδας ἦν, τὸν υἰὸν τοῦ θεοῦ καταπατῶν. ### English translation (Claude) And if we must make plain the expression “has lifted up his heel against me” and “has magnified his heel against me,” we shall say that this is what one does who kicks at someone; and such was Judas, trampling on the Son of God. ### Scripture references - John 13:18: quotation, high confidence - Heb 10:29: echo, medium confidence ### Translation notes - “Trampling on the Son of God” echoes Heb 10:29. ### Citation (SBL) Origen, Comm. Jo. 32.165 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-165). ## Commentary on John 32.166 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-166 - Source: Preuschen 4:448–449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas ate Jesus' bread when he received the morsel. ### Greek text καὶ τρώγων ἦν μετὰ τοῦ Ἰησοῦ τὸν ἄρτον αὐτοῦ, ὄτε βάψας ὁ Ἰησοῦς τὸ ψωμίον λαμβάνει, καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτῃ. ### English translation (Claude) And he was eating his bread with Jesus when Jesus, having dipped the morsel, takes it and gives it to Judas son of Simon Iscariot. ### Scripture references - John 13:26: allusion, high confidence ### Translation notes - The reference is John 13:26. ### Citation (SBL) Origen, Comm. Jo. 32.166 (Preuschen 4:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-166). ## Commentary on John 32.167 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-167 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas lifted his heel when Satan entered him after the morsel. ### Greek text ἐπῆρεν δὲ Ἰούδας ἐπὶ τὸν διδάσκαλον τὴν πτέρναν αὐτοῦ, ὄτε μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς εἰς τὸν Ἰούδαν. ### English translation (Claude) And Judas lifted up his heel against the teacher when, after the morsel, Satan entered into Judas. ### Scripture references - John 13:27: allusion, high confidence ### Translation notes - The reference is John 13:27. ### Citation (SBL) Origen, Comm. Jo. 32.167 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-167). ## Commentary on John 32.168 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-168 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm's “iniquity of my heel” may also refer to Judas; then follows the Gospel text John 13:19. ### Greek text εἰ δὲ δύναται καὶ τὸ »Ἡ ἀνομία τῆς πτερνης μου κυκλώσει με« συνεξεταζόμενον τῷ »Ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ« ἀναφέρεσθαι ἐπὶ τὸν Ἰούδαν, γενόμενον ἐν τῇ μερίδι τοῦ Ἰησοῦ καὶ κτῆμα χρηματίσαντα αὐτοῦ καὶ ἀπόστολον, πτέρναν δὲ διὰ τὸ τελευταῖον αὐτὸν γεγονέναι τροπικῶς λεγόμενον, καὶ αὐτὸς συνεπισκέψει. Ἀπʼ ἄρτι λέγωὐμῖν πρὸ τοῦ γενέσθαι, ἴνα πιστεύητε ὅπαν γένηται ὄτι ἐγώ εἰμι. ### English translation (Claude) Whether “The iniquity of my heel will surround me,” examined together with “He has lifted up his heel against me,” can also be referred to Judas, who came to be in Jesus' portion and was called his possession and apostle, but is figuratively called his “heel” because he became the last, you yourself will also consider. “From now on I tell you before it happens, so that you may believe, when it happens, that I am.” ### Scripture references - Ps 49:5 (48:6 LXX): quotation, high confidence - John 13:18: quotation, high confidence - John 13:19: quotation, high confidence ### Translation notes - The quotations are Ps 49:5 (48:6 LXX) and John 13:18; the passage ends with the Gospel text John 13:19, whose verse numbers had leaked into the digital text and were removed. ### Citation (SBL) Origen, Comm. Jo. 32.168 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-168). ## Commentary on John 32.169 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-169 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 13:19 refers back to the prophecy of the betrayer; but why should disciples need to be told this in order to believe? ### Greek text Τὴν ἀναφορὰν ἡ λέξις αὕτη ἔχει τὸ προειρημένον τὸ »Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλʼ »ἴνα ἡ γραφὴ πληρωθῇ· Ὁ τρώγων μετʼ ἐμοῦ τὸν ἄρτον, ἐπῆρεν »ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ«· τοῦτο γὰρ τὸ ἐσόμενον, ἴνα ἡ γραφὴ πληρωθῇ περὶ τοῦ ἐπαίροντος ἐπʼ ἄρτι λέγω ὑμῖν, καὶ λέγω πρὸ τοῦ γενέσθαι, ἵνα, ἐπὰν γένηται τὸ πληρωθησόμενον τῶν προφητευθέντων ἐν τῇ γραφῇ, πιστεύσητε ὅτι ἐγώ εἰμι περὶ οὑ ταῦτα πεπροφήτευται, ἀπὰ τοῦ τρώγοντος μετʼ αὐτοῦ τὸν ἄρτον ἐπά- Ζητήσαι δʼ ἄν τις πῶν εἴρηται τοῖς μαθηταῖς, ### English translation (Claude) This saying refers to what was said before: “I do not speak of all of you; I know whom I have chosen; but it is so that the Scripture may be fulfilled: He who eats bread with me has lifted up his heel against me.” For this is what will happen, so that the Scripture may be fulfilled about the one who lifts up … “From now on I tell you, and I tell you before it happens, so that, when what is to be fulfilled of the things prophesied in Scripture happens, you may believe that I am he about whom these things have been prophesied, … by the one who eats bread with him.” But someone might ask how it was said to the disciples, ### Scripture references - John 13:18: quotation, high confidence - John 13:19: allusion, high confidence ### Translation notes - The quotation is John 13:18. The digital text is damaged here: words are lost after “the one who lifts up” (probably “his heel against me”) and near the end of the sentence (marked …). ### Citation (SBL) Origen, Comm. Jo. 32.169 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-169). ## Commentary on John 32.170 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-170 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The words seem to imply the disciples did not yet believe he was the Christ. ### Greek text ὦν ἔνιψεν τοὺς πόδας ὁ Ἰησοῦς, ὡς μηδέπω πιστεύσασιν ὅτι καὶ αὐτὸς εἴη ὁ χριστός, τὸ »Ἀπʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι« καὶ διὰ τοῦτο λέγω »ἴνʼὄταν γένηται πιστεύσητε ὅτι ἐγώ εἰμι« ὁ προφητευθεὶς χριστός. ### English translation (Claude) whose feet Jesus had washed, as though they had not yet believed that he himself was the Christ: “From now on I tell you before it happens,” and “I tell you this so that when it happens you may believe that I am” the prophesied Christ. ### Scripture references - John 13:19: quotation, high confidence ### Translation notes - The quotations are John 13:19. ### Citation (SBL) Origen, Comm. Jo. 32.170 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-170). ## Commentary on John 32.171 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-171 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen seeks a reading that does not accuse the apostles of unbelief. ### Greek text καὶ ὅρα εἰ δυνάμεθα, μὴ κατηγοροῦντες τῶν τηλικούτων Ἰησοῦ μαπόντος· ὡς οὐδέπω πεπιστευκότων, καὶ τὸ βούλημα σώζειν τοῦ εἰποντος· ### English translation (Claude) And see whether we can, without accusing such great men, as though Jesus' words implied that they had not yet believed, also preserve the intention of the one who said: ### Translation notes - The word μαπόντος is corrupt; the sense is evidently “as if Jesus had said it of men who had not yet believed.” ### Citation (SBL) Origen, Comm. Jo. 32.171 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-171). ## Commentary on John 32.172 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-172 - Source: Preuschen 4:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the wise can grow wiser, so believers can grow in faith. ### Greek text »Ἵνα πιστεεύητε ὅταν γένηται ὄτι ἐγώ εἰμι«. ὀ παραλαμβάνων σοφίας θεωρήματα ἔσθʼ ὄτε ἐπὶ προτέροις, διʼ ἅ ἥδη σοφός ἔστιν, ἀναλαμβάνει δεύτερα, ἐφʼ οἶς οὐ πρότερον ἦν σοφός, καὶ σοφώτερος ἔσται· καθὼς λέγεται καὶ τὸ »Τῶνδε γὰρ ἀκούσας »σοφός, σοφώτερος ἔσται«. ### English translation (Claude) “So that you may believe, when it happens, that I am.” One who receives insights of wisdom sometimes, beyond the earlier ones through which he is already wise, takes up further ones, in respect of which he was not wise before, and he will be wiser; as it is also said, “For having heard these things the wise man will be wiser.” ### Scripture references - John 13:19: quotation, high confidence - Prov 1:5: quotation, high confidence ### Translation notes - The quotations are John 13:19 and Prov 1:5 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.172 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-172). ## Commentary on John 32.173 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-173 - Source: Preuschen 4:449–450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A believer can become more believing, as a wise man becomes wiser. ### Greek text ὥσπερ οὖν, εἰ ἐλέγετο τῷ σοφῷ τάδε τινὰ καὶ ἐπεφέρετο· ταῦτά σε ποιεῖ σοφόν· οὐ πάντως ἐκ τοῦ μὴ σοφοῦ σοφὸν ἐνοήσαμεν ἀλλὰ καὶ ἐκ σοφοῦ σοφώτερον, ὠς ἐπιγινομένης τῆς προκοπῆς καὶ ὀδευούσης ἐπὶ τὴν τελειότητα· οὔτω μοι νόει καὶ τὸν πιστεύοντα δδύνασθαι πιστότερον γενέσθαι. ### English translation (Claude) Just as, then, if some things were said to a wise man and it were added, “These things make you wise,” we would not necessarily understand it to mean wise from not wise, but also wiser from wise, as progress is added and advances toward perfection; so, I pray you, understand that the believer too can become more believing. ### Citation (SBL) Origen, Comm. Jo. 32.173 (Preuschen 4:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-173). ## Commentary on John 32.174 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-174 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles' prayer “Increase our faith” shows they had faith that could grow. ### Greek text καὶ γὰρ οἱ ἀπόστολοι, προσελθόντες ποτὲ τῷ κυρίῳ, οὐχ ἐαυτῶν κατηγοροῦντες ὡς ἀπιστων ἔλεγον αὐτῷ τὸ »Κύριε, πρόσθες ἡμῖν »πίστιν«· καὰ γὰρ ἐν τῷ »πρόσθες« σαφῶς παρίσταται ὅτι πίστιν εἶχον χωροῦσαν προσθήκην. ### English translation (Claude) For the apostles too, when they once came to the Lord, did not accuse themselves of being unbelieving when they said to him, “Lord, add to our faith”; for in “add” it is clearly shown that they had faith capable of addition. ### Scripture references - Luke 17:5: quotation, high confidence ### Translation notes - The quotation is Luke 17:5. ### Citation (SBL) Origen, Comm. Jo. 32.174 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-174). ## Commentary on John 32.175 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-175 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing prophecy fulfilled added to the disciples' existing faith. ### Greek text εἴπερ οὖν συνήκαμεν ταῦτα, νόει μοι τὰς προσθήκας τῶν πιστοποιούντων μετά τινα πράτερον πιστοποιήσαντα προστιθέναι τῇ πίστει· ὥστε καὶ τοὺς μαθητὰς πρὸς οὖς εἶχον πιστοποιητικοῖς καὶ τοῦτο προσειληφέναι τὸ βλέεπειν πληρουμένην τὴν πτέρναν αὐτοῦ«, παριστάντος τοῦ προφητευομένου ὅτι αὐτὸς ἦν περὶ οὖ ταθτα ἐθεσπίζετο. ### English translation (Claude) If, then, we have understood this, understand, I pray you, that further things which produce faith, coming after something earlier that produced faith, add to faith; so that the disciples too, besides the things that produced faith which they already had, received this as well: seeing fulfilled … “his heel,” since what was prophesied showed that he was the one about whom these things were foretold. ### Scripture references - John 13:18: allusion, high confidence ### Translation notes - The digital text has lost some words (probably “the prophecy, He who eats bread with me has lifted up his heel against me”), marked …. ### Citation (SBL) Origen, Comm. Jo. 32.175 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-175). ## Commentary on John 32.176 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-176 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “That you may believe” means continuing firmly in faith. ### Greek text καὶ ἄκουε τοῦ »Ἵνα πιστεύητε« ὡς ἴσου δυναμένου τῷ >ἵνα † πιστεύητε ἐενεργῆτε<, παραμένοντες τῷ πιστεύειν καὶ μηδεμίαν ἀφορμὴν πρὸς τὸ μετατίθεσθαι ἴσχοντες. ### English translation (Claude) And hear “so that you may believe” as equivalent to “so that you may be active in believing,” remaining in belief and having no occasion to change. ### Scripture references - John 13:19: quotation, high confidence ### Translation notes - The editor marks the paraphrase as corrupt (†); the translation gives the probable sense. ### Citation (SBL) Origen, Comm. Jo. 32.176 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-176). ## Commentary on John 32.177 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-177 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's phrase “all faith” shows faith has degrees. ### Greek text καὶ εἴ τοι μὴ μεγέθει μεγάλη ἡ πίστις ἦν ἤ πλήθει πολλή, οὐκ ἄν ἔλεγεν ὁ παῦλος τὸ »Κἄν ἔχω πάσαν τὴν πίστιν«. ### English translation (Claude) And if faith were not great in magnitude or much in quantity, Paul would not have said, “Even if I have all faith.” ### Scripture references - 1 Cor 13:2: quotation, high confidence ### Translation notes - The quotation is 1 Cor 13:2. ### Citation (SBL) Origen, Comm. Jo. 32.177 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-177). ## Commentary on John 32.178 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-178 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having “all faith” means being perfect in the virtue of faith. ### Greek text ὤσπερ γὰρ ὁ τέλειος καὶ πάσας ἔκων τὰς ἀρετάς, τελείαν ἐκάστην ἀναλαβών, τελείαν ἔκει τὴν σοφίαν καὶ τελείαν τὴν σωφροσύνην, οὕτω δὲ καὶ τὴν εὐσέβειαν καὶ τὰς λοιπάς· οὔτως ἄν τις εἴποι τῇ τοῦ πιστεύειν ἀρετῇ τέλειος τὸ πάσαν ἔχειν τὴν πίστιν. ### English translation (Claude) For just as the perfect man, who has all the virtues, having taken up each one perfectly, has perfect wisdom and perfect self-control, and likewise piety and the rest, so one who is perfect in the virtue of believing might be said to have all faith. ### Citation (SBL) Origen, Comm. Jo. 32.178 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-178). ## Commentary on John 32.179 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-179 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Imperfect virtues are called by the same names only loosely. ### Greek text ταῦτα δέ φημι ὡς οὐ κυρίως ἄν λεχθησομένης τῆς ἀτελοῦς σοφίας ἤσωφροσύνης ἢ εὐσεβείας ἢ τῶν λοιπῶν ἀρετῶν, ἀλλὰ καταχρηστικῶς, καὶ τῶν ἐν ἐκάστῃ ἀρετῇ προκοπῶν ὁμωνύμως τῇ τελείᾳ ὀνομαζομένων. ### English translation (Claude) I say this because imperfect wisdom or self-control or piety or the other virtues would not be so called in the proper sense but loosely, the stages of progress in each virtue being called by the same name as the perfect virtue. ### Citation (SBL) Origen, Comm. Jo. 32.179 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-179). ## Commentary on John 32.180 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-180 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One still needing correction can be called wise, as Proverbs says. ### Greek text οὕτω γὰρ σοφὸς λέγεται ὁ ἀμαρτάνων μέν τινα ὠς ἐλέγχου δεῖσθαι, οὐ μὴν καὶ μισῶν τοὺς ἐλέγχοντας ἀλλὰ καὶ μᾶλλον ἀγαπῶν, καθʼ ὅ γέγρατιται· »Ἔλεγχε σοφόν, καὶ ἀγαπήσει σε«. ### English translation (Claude) In this sense a man is called wise who sins in some respects so as to need reproof, yet does not hate those who reprove him but rather loves them, as it is written, “Reprove a wise man, and he will love you.” ### Scripture references - Prov 9:8: quotation, high confidence ### Translation notes - The quotation is Prov 9:8. ### Citation (SBL) Origen, Comm. Jo. 32.180 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-180). ## Commentary on John 32.181 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-181 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who can still learn more is also called wise. ### Greek text οὔτω δὲ καὶ σοφὸς λέγεται, ἐπιδεκτικὸς ὤν ἐτέρων θεωρημάτων σοφίας καὶ μηδέπω ἔχων τὰ δεύτερα, καθʼ ὅ λέγεται καὶ τὸ »Δίδου σοφῷ ἀφορμήν, »καὶ σοφώτερος ἔσται«. ### English translation (Claude) And in this sense a man is called wise who is capable of receiving further insights of wisdom but does not yet have them, as it is also said, “Give a wise man an opportunity, and he will be wiser.” ### Scripture references - Prov 9:9: quotation, high confidence ### Translation notes - The quotation is Prov 9:9 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.181 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-181). ## Commentary on John 32.182 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-182 - Source: Preuschen 4:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers can add to their faith by learning. ### Greek text ἀλλὰ γὰρ ἐπὶ ταῦτα ἐληλύθαμεν, δεικνύντες ὅτι ἐνδέχεεται τὸν ἥδη πιστεύοντα μανθάνειν τινά, ἴνα πάλιν πιστεύῃ, καὶ διὰ τῆς προσθήκης τῶν μαθημάτων προστιθέναι τῇ πίστει. ### English translation (Claude) But we have come to these matters to show that one who already believes may learn something so as to believe again, and add to faith through the addition of lessons. ### Citation (SBL) Origen, Comm. Jo. 32.182 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-182). ## Commentary on John 32.183 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-183 - Source: Preuschen 4:450–451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having “all faith” means believing all saving truths firmly; people fall short of it in different degrees. ### Greek text Εἰ δὲ βουλόμεθα εἰδέεναι τίς ἐστιν ὁ πᾶσαν ἔχων τὴν πίστιν, λάβωμεν ἐπὶ παραδείγματος κεφαλαιωδῶς τὰ ἐν τῷ πιστεύεσθαι σώζοντα τὸν πιστεεύοντα, φέρε εἰπεῖν, ὄτα τὸν ἀριθμὸν ἐκατόν, καὶ λέγωμεν ὄτι ὁ μὲν τὰ προειρημένα ἐκατὸν ἀδιστάκτως παραδδεχόμενος καὶ ἑκάστῳ αὐτῶν βεβαίως πιστεύων πᾶσαν ἔκει τὴν πίστιν· ὁ δὲ λείπων ἔν τινι ἀριθμῷ τῶν ἐν τῷ πιστεύσθαι σωπάσαν, ἥ τῇ πρὸς τὰ πιστευόμενα βεβαιότητι, τοσοῦτον λείπεει τοῦ πᾶσαν ἔχειν τὴν πᾶστιν, ὅσοις ἀριθμοῖς πιστεύων ἐνδεῖ ἤ ὅσον ἀφέστηκεν τῆς περὶ τῶν πιστευομένων βεβαιότητος εἴτε πάντων εἴτε τινῶν· ἴνʼ ἐπὶ τοῦ παρόντος δοθῇ τισὶν μὲν δόνασθαι βεβαίως πιστεύειν τινά, τισὶν δὲ πιστεύειν μέν, οὐ βεβαίως δέ· πλὴν ὁμολογουμένως δοθείη ἄν ἀμήκανον ἀποδείκνυσθαι τὸν ἐνὶ ἀτελῆ πρὸς μηδδὲν ἔχειν βεβαιότητα, ὄτι οὐ τὸ ἴσον ἀπόστημα ἀπὸ τῆς πρὸς τὰ πιστευόμενα βεβαιότητος ἀπέχει ἔκαστος τῶν, ἴνʼ οὔτως ὀνομάσω, κατὰ τὴν γραφὴν ὀλιγοπίστων καὶ τὴν πρὸς τὰ πιστευόμενα βεβαιότητα οὐδέπω ἀνειληφόντων. ### English translation (Claude) If we wish to know who it is that has all faith, let us take as an example, in summary, the things which, by being believed, save the believer, and suppose their number to be a hundred. Let us say that he who accepts the hundred without hesitation and believes each of them firmly has all faith; but he who falls short in some number of the things that save by being believed, or in firmness toward what is believed, falls short of having all faith by as many items as he lacks in believing, or by as far as he stands from firmness about what is believed, whether about all or some. For let it be granted for the present that some can believe some things firmly, while others believe but not firmly. Yet it would admittedly be granted that it is impossible to prove that one imperfect in a single point has no firmness at all, since those who, if I may so call them, according to Scripture are “of little faith” and have not yet attained firmness toward what is believed do not each stand at the same distance from it. ### Scripture references - Matt 6:30: allusion, medium confidence ### Translation notes - “Of little faith” (ὀλιγόπιστοι) is from Matt 6:30 and 8:26. ### Citation (SBL) Origen, Comm. Jo. 32.183 (Preuschen 4:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-183). ## Commentary on John 32.184 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-184 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's recompense and salvation will be proportioned to each person's faith. ### Greek text τούτοις δὲ ἔπεεται διὰ τὸ »Κατὰ τὴν »πίστιν σου γενηήτω σοι« καὶ διὰ τὸ» Ἡ πίστις* σέσωκέν σε« ἐκάστῳ ἀπαντῆσαι κατὰ ἐν τῇ δικαίᾳ κρίσει τοῦ θεοῦ ἀμοιβὴν ἀνάλογον τοσῇδε καὶ τοιᾷ δε πίστει καὶ σωτηρίαν· εἴ γέ ἐστίν τις καὶ ἐεν ταύτῃ σωζομένων διαφορά, ὠς τὸ »Ὦι μέτρῳ μετρεῖτεε, ἀνττιμετρηθήσεται »ὑμῖν« φθάνειν καὶ ἐπὶ τὰ μέτρα τῆς πίστεως καὶ τὰ μέτρα τῆς ἀπὸ θεοῦ ἀμοιβῆς καὶ σωτηρίας. ### English translation (Claude) It follows from this, because of “Let it be done to you according to your faith” and “Your faith has saved you,” that to each, in the just judgment of God, will come a recompense and salvation proportionate to faith of such a degree and kind; if indeed there is a difference among the saved in this too, so that “With the measure you measure, it will be measured to you” extends also to the measures of faith and to the measures of the recompense and salvation that come from God. ### Scripture references - Matt 9:29: quotation, high confidence - Luke 7:50: quotation, high confidence - Matt 7:2: quotation, high confidence ### Translation notes - The quotations are Matt 9:29, Luke 7:50 (and parallels), and Matt 7:2. ### Citation (SBL) Origen, Comm. Jo. 32.184 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-184). ## Commentary on John 32.185 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-185 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since faith has hidden degrees, humans should not judge one another. ### Greek text ὁ δὲ τὸν τούτων κατανοήσας λόγον θεωρήσει πῶς εὐλόγως ὠς μὴ δυναμένοις κρίνειν τοῖς ἀνθρώποις λέγεται· »Μὴ κρίνετε, ἴνα μὴ κριθῆτε« καὶ τὸ »Μὴ πρὸ καιροῦ τι »κρίνετε, ἔως ἄν ἔλθῃ ὁ κύριος«. ### English translation (Claude) And one who has grasped the reason for these things will see how rightly it is said to men, as unable to judge, “Judge not, that you be not judged,” and “Do not judge anything before the time, until the Lord comes.” ### Scripture references - Matt 7:1: quotation, high confidence - 1 Cor 4:5: quotation, high confidence ### Translation notes - The quotations are Matt 7:1 and 1 Cor 4:5. ### Citation (SBL) Origen, Comm. Jo. 32.185 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-185). ## Commentary on John 32.186 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-186 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will illustrate the articles of saving faith. ### Greek text πάλιν τʼ αὖ ἐπεὶ ἔλεεγον ἐς ἐπὶ παραδείγματος, ἐκατὸν ὄντων τῶν σωζόντων ἐν τῷ πιστεύεσθαι, τὸν μὲν τοῖς ἐκατὸν βεβαίως πιστεύοντα πᾶσαν ἔχειν τὴν πίστιν, τὸν δὲ λείποντα τῇ πρός τινα τῶν ἐκατὸν πίστει ἥ τῇ πρὸς τὰ πιστευόμενα βεβαιότητι διαφόρως μὴ πάσαν ἔχειν τὴν πίστιν, ἐκθήσομεν σαφηνείας ἔνεκεν τοιαῦτα. ### English translation (Claude) Again, since I said by way of example that, if the things which save by being believed are a hundred, he who firmly believes the hundred has all faith, while he who falls short in faith toward any of the hundred, or in firmness toward what is believed, does not in various ways have all faith, I shall set out the following for the sake of clarity. ### Citation (SBL) Origen, Comm. Jo. 32.186 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-186). ## Commentary on John 32.187 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-187 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first article of faith: one God, creator of all from nothing. ### Greek text »Πρῶτον πάντων πίστεευσον ὄτι εἶς ἔστιν »ὁ θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ ποιήσας ἐκ τοῦ μὴ »ὄντος εἰς τὸ εἶναι τὰ πάντα«. ### English translation (Claude) “First of all, believe that God is one, who created and ordered all things, and made all things to be out of what was not.” ### Extrabiblical texts - Herm. Mand. 1.1 (Shepherd of Hermas: Mandates): quotation, high confidence ### Translation notes - The quotation is Hermas, Mandate 1.1, cited by Origen as an authoritative statement of faith. ### Citation (SBL) Origen, Comm. Jo. 32.187 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-187). ## Commentary on John 32.188 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-188 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must believe that Jesus Christ is Lord, both God and man. ### Greek text χρὴ δὲ καὶ πιστεύειν ὅτι κύριος Ἰησοῦς Χριτός, καὶ πάσῃ τῇ περὶ αὐτοὺ κατὰ τὴν θεότητα καὶ τὴν ἀνθρωπότητα ἀληθείᾳ. ### English translation (Claude) One must also believe that Jesus Christ is Lord, and all the truth about him concerning both his divinity and his humanity. ### Citation (SBL) Origen, Comm. Jo. 32.188 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-188). ## Commentary on John 32.189 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-189 - Source: Preuschen 4:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must believe in the Holy Spirit and in free will with judgment. ### Greek text δεῖ δὲ καὶ εἰς τὸ ἄγιον πιστεύειν πνεῦμα, καὶ ὄτι αὐτεξούσιοι ὄντες κολαζόμεθα μὲν ἐφʼ οἶς ἁμαρτάνομεεν, τιμώμεθα δὲ ἐφʼ οἶς εὖ πράττομεν. ### English translation (Claude) One must also believe in the Holy Spirit, and that, being free agents, we are punished for the sins we commit and honored for the good we do. ### Citation (SBL) Origen, Comm. Jo. 32.189 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-189). ## Commentary on John 32.190 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-190 - Source: Preuschen 4:451–452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying that one God is author of both Law and Gospel means lacking faith's chief article. ### Greek text φέρε οὖν καθʼ ὑπόθεσιν, εἴ τις δοκῶν πιστεεύειν εἰς τὸν Ἴησοῦν μὴ πιστεύοι ὄτι εἶσ ἐστιν ὁ θεὸς ὁ νόμου καὶ εὐαγγελίου, οὖ τὴν δόξαν οὐρανοί, ὠς ὐπʼ αὐτοῦ γεγενημένοι, διηγοῦνται, καὶ τὸ στερέωμα ἀναγγέλλει τὴν ποίησιν τῶν κειρῶν αὐτοοῦ, ὡς ἔργον τυγχάνον αὐτῶν, οὗτος ἄν μεγίστῳ λείποι τῆς πίστεως κεφαλαίῳ. ### English translation (Claude) Suppose, then, that someone who seems to believe in Jesus does not believe that there is one God of the Law and of the Gospel, whose glory the heavens, as made by him, declare, and whose handiwork the firmament proclaims, being the work of his hands: such a one would lack the most important head of faith. ### Scripture references - Ps 19:1 (18:2 LXX): allusion, high confidence ### Translation notes - The allusion is to Ps 19:1 (18:2 LXX). Origen has in view teachers such as Marcion who separated the God of the Law from the God of the Gospel. ### Citation (SBL) Origen, Comm. Jo. 32.190 (Preuschen 4:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-190). ## Commentary on John 32.191 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-191 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying the virgin birth means lacking something essential to full faith. ### Greek text ἤ πάλιν εἴ τις πιστεύων ὅτι ὁ ἐπὶ Ποντίου Πιλάτου σταυρωθεὶς ἱερόν τι χρῆμα καὶ σωτήριον τῷ κόσμῳ ἐπιδεδήμηκεν, ἀλλʼ οὐκ ἐκ παρθένου τῆς Μαρίας καὶ ἁγίου πνεύματος τὴν γένεσιν ἀνείληφεν, ἀλλʼ ἐξ Ἰωσὴφ καὶ Μαρίας, καὶ τούτῳ ἄν λέποι εἰς τὸ πᾶσαν ἔχειν τὴν πίστιν τὰ ἀναγκαιότατα. ### English translation (Claude) Or again, if someone believes that he who was crucified under Pontius Pilate came into the world as something holy and saving, but did not take his birth from the Virgin Mary and the Holy Spirit, but from Joseph and Mary, he too would lack what is most necessary for having all faith. ### Scripture references - Matt 1:18: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 32.191 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-191). ## Commentary on John 32.192 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-192 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying Christ's real humanity also falls short of full faith. ### Greek text πάλιν τε αὖ εἰ τὴν μὲν θεότητά τις αὐτοῦ παραδέχοιτο, τῇ δὲ ἀνθρωπότητι προσκόπτων μηδὲν ἀνθρώπινον περὶ αὐτὸν πιστεύοι γεγονέναι, ἤ ὑπόστασιν εἰληφέναι, καὶ τούτῳ ἄν λείποι πρὸς πᾶσαν τὴν πίστιν οὐ τὰ τυχόντα. ### English translation (Claude) Again, if someone accepts his divinity but, stumbling at his humanity, believes that nothing human took place in his case, or that he did not take on a real (human) existence, he too would fall short of all faith in no small matters. ### Translation notes - ὑπόστασις here means real existence; Origen is thinking of those (later called Docetists) who denied that Christ's humanity was real. ### Citation (SBL) Origen, Comm. Jo. 32.192 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-192). ## Commentary on John 32.193 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-193 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying the Son's divine subsistence also falls short of full faith. ### Greek text ἤ εἰ ἀνάπαλιν τὰ μὲν περὶ αὖτὸν ἀνθρώπινα προσίοιτο, τὴν δὲ ὑπόστασιν τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως ἀθετοῖ, καὶ οὗτος ἄν οὐ δύναιτο λέγειν πᾶσαν ἔχειν τὴν πίστιν. ### English translation (Claude) Or if, conversely, he admits what is human about him but rejects the subsistence of the only-begotten and firstborn of all creation, he too could not say that he has all faith. ### Scripture references - Col 1:15: allusion, high confidence - John 1:14: allusion, low confidence ### Translation notes - The phrase is from Col 1:15. ὑπόστασις (“subsistence”) here refers to the Son's distinct divine existence, against those who admitted only his humanity. ### Citation (SBL) Origen, Comm. Jo. 32.193 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-193). ## Commentary on John 32.194 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-194 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Complete faith is what can move mountains; lacking any part weakens that power. ### Greek text καὶ οὕτως καθεξῆς μοι νόει, ἵνα θεωρήσωμεν ὁπηλίκον ἐστὶν τὸ ἀνελλιπῶς καὶ βεβαίως πᾶσαν τὴν πίστιν ἔχειν, τοσοῦτον δυναμένην, ὅτε πᾶσά ἐστιν ἐν ἀνθρώπου ψυχῇ, ὥστε ἅτινάποτέ ἐστιν τὰ ὄρη μεθιστάνειν αὐτὰ δύνασθαι· πάντων μὲν τῶν ἀνθρώπων δυναμένων μεθιστάνειν τὸ δεικνύμενον ὑπὸ τοῦ Ἰησοῦ ὄρος, καὶ τὰ δεικνύμενα αὐτῷ εἰ δὲ λείποι τινὰ τῇ πάςῃ πίστει, λείπει τῇ δυνάμει τοῦ μετατιθέναι ὄρη. ### English translation (Claude) And understand the rest in order in this way, so that we may see how great it is to have all faith without deficiency and firmly, faith which, when it is entire in a human soul, is so powerful that it can move whatever mountains there are; since all who have it can move the mountain pointed out by Jesus and those pointed out to him; but if one lacks something of all faith, he lacks in the power to move mountains. ### Scripture references - 1 Cor 13:2: allusion, high confidence - Matt 17:20: allusion, high confidence ### Translation notes - The references are 1 Cor 13:2 and Matt 17:20. The phrase “all who have it” renders a clause whose subject is unclear (literally “all men being able”). ### Citation (SBL) Origen, Comm. Jo. 32.194 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-194). ## Commentary on John 32.195 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-195 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a crew short even one man cannot launch a ship, faith lacking any part cannot move mountains. ### Greek text Καὶ χρήσομαί γε καὶ τοιούτῳ [καὶ] εἰς ταῦτα παραδείγματι· ὥσπερ καθέλκουσιν οἱ τοσοῦτοι, τοιάνδε δύναμιν ἔχοντες, πράτως εἰς θάλασσαν τὴν ναῦν, εἰ δὲ λείποιεν οὗτοι κἄν ἑνὶ τῶν συνεργῶν ἤ τῇ δυνάμει τινός, οὐκ· ἄν καθέλκοιτο ἡ ναῦς· οὕτως οἱονεὶ πολλοὶ μετατιθέντες εἰσὶν τὰ …· τοσοῦτον δὲ λείπει τῇ δυνάμει τῆς τῶν ὀρῶν μεταθέσεως ὅσον λείπει πρὸς τὸ πᾶσαν τὴν πίστιν ἔχειν ὁ ἔτι κατʼ αὐτὴν ἀτελής. ### English translation (Claude) And I shall use an example of this kind as well: just as a certain number of men, having a certain strength, launch a ship into the sea with ease, but if they lack even one of their fellow workers, or someone's strength, the ship would not be launched; so, as it were, many are those who move the … ; and the one still imperfect in faith falls short of the power to move mountains by as much as he falls short of having all faith. ### Translation notes - The digital text repeats “the ship would not be launched” where a word is lost (probably “mountains”); the repetition was removed and the gap marked …. ### Citation (SBL) Origen, Comm. Jo. 32.195 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-195). ## Commentary on John 32.196 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-196 - Source: Preuschen 4:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The discussion shows the disciples' faith could still grow, and how rare complete faith is. ### Greek text καὶ ὅρα εἰ μὴ χρησίμως ὅλα ταῦτα ἐξήτασται διὰ τοὺς μαθητὰς ὧν ἔνιψεν ὁ Ἰησοῦς τοὺς πόδας, πρὸς οὕς εἶπεν, ὡς ἄν ὑπολάβοι ὁ μὴ ἐξετάσας, ὡς μηδέπω πιστεύσαντας τὸ »’Απʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύητε »ὅταν γένηται ὅτι ἐγώ εἰμι«· ἅμα δὲ καὶ ἀναπτυσσόμενος ὁ λόγος δείκνυσιν πηλίκη μέν ἐστιν ἡ κατὰ τὴν πᾶσαν πίστιν ἀρετή, καὶ ὅτι σπανίως εὐρισκομένη· πόσῳ δʼ ἕκαστος ἡμῶν ἀπολείπεται τοῦ τὴν πᾶσαν ἔχειν πίστιν, ὥστε ὄρη μεθιστάνειν. ### English translation (Claude) And see whether all this has not been usefully examined because of the disciples whose feet Jesus washed, to whom he said, as one who has not examined it would suppose, as if they had not yet believed, “From now on I tell you before it happens, so that you may believe, when it happens, that I am.” At the same time the argument, as it unfolds, shows how great the virtue of all faith is, and that it is rarely found; and how far each of us falls short of having all faith, so as to move mountains. ### Scripture references - John 13:19: quotation, high confidence ### Translation notes - The quotation is John 13:19. ### Citation (SBL) Origen, Comm. Jo. 32.196 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-196). ## Commentary on John 32.197 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-197 - Source: Preuschen 4:452–453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fulfilled prophecy strengthens faith; then follows the Gospel text John 13:20. ### Greek text πλὴν οὐκ εὐκαταφρόνητον πρὸς τὸ ποιεῖν πιστεύειν ἐστίν, κατὰ τὰ νῦν προκείμενα, τὸ τοὺς προφήτας μὲν προτεθεσπικέναι τὰ περὶ τοῦ Ἰησοῦ, κατὰ δὲ τὸν λόγον αὐτῶν ἀπηντηκέναι τῷ σωτῆρι τὰ προειρημένα. ’Αμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω ὲμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με. ### English translation (Claude) However, as regards the present passage, it is no small thing for producing faith that the prophets foretold the things about Jesus, and that what was foretold came to pass for the Savior according to their word. “Truly, truly I tell you, whoever receives anyone I send receives me, and whoever receives me receives him who sent me.” ### Scripture references - John 13:20: quotation, high confidence ### Translation notes - The passage ends with the Gospel text John 13:20, whose verse numbers had leaked into the digital text and were removed. ### Citation (SBL) Origen, Comm. Jo. 32.197 (Preuschen 4:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-197). ## Commentary on John 32.198 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-198 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus sends both men and angels as his apostles. ### Greek text Ὁ Ἰησοῆς πέμπει οὐ μόνον ἁγίους, ἀλλὰ καὶ ἁγίους καὶ ἀγγέλους· καὶ πέμπει μὲν τοὺς διὰ τὸ ἀποστέλλεσθαι ὑπʼ αὐτοῦ ἀποστόλους ὀνομαζομένους. ### English translation (Claude) Jesus sends not only holy men but also holy angels; and he sends those who are called apostles because they are sent by him. ### Translation notes - The Greek reads “not only holy ones, but also holy ones and angels,” evidently a slip; the sense is “not only holy men but also holy angels.” ### Citation (SBL) Origen, Comm. Jo. 32.198 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-198). ## Commentary on John 32.199 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-199 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels too may be called “apostles,” since they are sent. ### Greek text ἤδη δὲ τούτων οἱ μὲν ἄνθρωποί εἰσιν, οἱ δὲ δυνάμεις κρείττους. οὐ γὰρ ἁμαρτησόμεθα τὸ <ἀπόστολος> ὄνομα τάσσοντες καὶ ἐπὶ τούτων, περὶ ὧν γέγραπται· »Πάντες »εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς »μέλλοντας κληρονομεῖν σωτηρίαν«. ### English translation (Claude) Of these, some are human beings, others higher powers. For we shall not err in applying the name “apostle” also to those of whom it is written, “They are all ministering spirits sent out for service for the sake of those who are to inherit salvation.” ### Scripture references - Heb 1:14: quotation, high confidence ### Translation notes - The quotation is Heb 1:14. ### Citation (SBL) Origen, Comm. Jo. 32.199 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-199). ## Commentary on John 32.200 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-200 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever is sent is an apostle of the sender, angels included. ### Greek text εἰ γὰρ παρὰ τὸ ἀποστέλλεσθαι ἀπόστολοι, πάντες δέ εἰσιν ὑπὸ τοῦ ποιοῦντος »τοὺς ἀγγέλους »αὐτοῦ πνεῦμα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα« εἰς διακονίαν ἀποστελλόμενοι, ὄντες λειτουργικὰ πνεύματα, καὶ οὗτοι ἄν εἶεν ἀπόστολοι τοῦ ἀποστέλλοντος αὐτούς. καὶ ἕκαστός γε τῶν πεμπομένων ἀπό τινος, ἀπόστολός ἐστιν τοῦ πέμψαντος. ### English translation (Claude) For if apostles are so called from being sent, and all are sent for service by him who “makes his angels spirits and his ministers a flame of fire,” being ministering spirits, then they too would be apostles of the one who sends them. And indeed each of those sent by someone is an apostle of the one who sent him. ### Scripture references - Ps 104:4 (103:4 LXX): quotation, high confidence - Heb 1:7: quotation, high confidence - Heb 1:14: allusion, high confidence ### Translation notes - The quotation is Ps 104:4 (103:4 LXX), as in Heb 1:7. ### Citation (SBL) Origen, Comm. Jo. 32.200 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-200). ## Commentary on John 32.201 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-201 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 13:16 uses “apostle” in this broad sense. ### Greek text καθʼ ὅ καὶ ἐν τοῖς ἀνωτέρω λέλεκται μετὰ τὸ »Οὐκ ἔστι δοῦλος μείζων »τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν«. ### English translation (Claude) In this sense it was also said above, following “A slave is not greater than his lord, nor is an apostle greater than the one who sent him.” ### Scripture references - John 13:16: quotation, high confidence ### Translation notes - The quotation is John 13:16. ### Citation (SBL) Origen, Comm. Jo. 32.201 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-201). ## Commentary on John 32.202 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-202 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist and Isaiah were also “apostles” of God, being sent. ### Greek text κατὰ τοῦτο δὲ οὐχ ἁμαρτήσει καὶ τὸν Ἰωάννην ἀπόστολον λέγων θεοῦ διὰ τὸ »Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα »αὐτῷ Ἰωάννης«, καὶ τὸν Ἡσαΐαν διὰ τὸ »Τίνα ἀποστελῶ, καὶ τίς »πορεύσεται πρὸς τὸν λαὸ τοῦτον;« ὅτε ἀπεκρίνατο λέγων· »Ἰδού »εἰμι ἐγώ, ἀπόστειλόν με«. ### English translation (Claude) In this sense one will not err in calling John too an apostle of God, because of “There came a man sent from God, whose name was John,” and Isaiah, because of “Whom shall I send, and who will go to this people?” when he answered, saying, “Here am I; send me.” ### Scripture references - John 1:6: quotation, high confidence - Isa 6:8: quotation, high confidence ### Translation notes - The quotations are John 1:6 and Isa 6:8. ### Citation (SBL) Origen, Comm. Jo. 32.202 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-202). ## Commentary on John 32.203 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-203 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrews calls Christ himself the Father's apostle. ### Greek text τί δὲ περὶ τούτων λέγω, ὅτε καὶ ἐν τῇ πρὸς Ἑβραίους ὁ τηλικοῦτος ἡμῶν σωτὴρ ἀπόστολος εἴρηται τοῦ πατρός; γέγραπται γάρ· » Ἔχοντες οὖν ἀρχιερέα μέγαν καὶ ἀπόστολον »Ἰησοῦν Χριστόν«. ### English translation (Claude) But why do I speak of these, when in the Epistle to the Hebrews even our Savior, great as he is, is called the apostle of the Father? For it is written, “Having, then, a great high priest and apostle, Jesus Christ.” ### Scripture references - Heb 4:14: quotation, high confidence - Heb 3:1: quotation, high confidence ### Translation notes - The quotation combines Heb 4:14 and 3:1. ### Citation (SBL) Origen, Comm. Jo. 32.203 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-203). ## Commentary on John 32.204 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-204 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone Christ sends for others' salvation is his apostle. ### Greek text καὶ νῦν οὖν ὃν ἐὰν ἀποστέλλῃ ὁ σωτὴρ διακονησόμενον τῇ τινων σωτηρίᾳ, ὁ ἀποστελλόμενος ἀπόστολός ἐστιν Ἰησοῦ Χριστοῦ. ### English translation (Claude) And now, then, whomever the Savior sends to minister to the salvation of some, the one sent is an apostle of Jesus Christ. ### Citation (SBL) Origen, Comm. Jo. 32.204 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-204). ## Commentary on John 32.205 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-205 - Source: Preuschen 4:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An apostle is an apostle only to those to whom he is sent. ### Greek text ἀλλʼ ὁ ἀπόστολος, ὥσπερ τοῦ ἀποστείλαντός ἐστιν ἀπόστολος, οὕτως τισὶν πρὸς οὕς ἀποστέλλεται μόνοις ἐστὶν ἀπόστολος. ### English translation (Claude) But the apostle, just as he is the apostle of the one who sent him, so he is an apostle only to those to whom he is sent. ### Citation (SBL) Origen, Comm. Jo. 32.205 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-205). ## Commentary on John 32.206 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-206 - Source: Preuschen 4:453–454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says he is an apostle to those he was sent to. ### Greek text ὅπερ νοῶν ὁ Παῦλος ἐλεγεν· »Εἰ καὶ ἄλλοις οὐκ εἰμὶ ἀπό- »στολος, ἀλλά γε ὑμῖν εἰμί· ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς »ἐστε ἐν κυρίῳ«. ### English translation (Claude) Understanding this, Paul said, “If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.” ### Scripture references - 1 Cor 9:2: quotation, high confidence ### Translation notes - The quotation is 1 Cor 9:2. ### Citation (SBL) Origen, Comm. Jo. 32.206 (Preuschen 4:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-206). ## Commentary on John 32.207 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-207 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One may be an apostle to a single person. ### Greek text ἔξεστιν οὖν τινα εἶναι ἀπόστολον Ἰησοῦ Χριστοῦ ἑνὶ μόνῳ ἐξαποσταλέντα, εἰ ἑνὶ μόνῳ θεοῦ προνοίᾳ τὸν λόγον διηκονήσατο. ### English translation (Claude) It is possible, then, for someone to be an apostle of Jesus Christ sent out to one person only, if by God's providence he ministered the word to one person only. ### Citation (SBL) Origen, Comm. Jo. 32.207 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-207). ## Commentary on John 32.208 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-208 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The great apostles were sent to whole peoples: Paul to the Gentiles, Peter to the Jews. ### Greek text καὶ ταῦτά φαμεν, ἵνα πάλιν βλέπωμεν τὴν τῶν χρηματισάντων Ἰησοῦ Χριστοῦ ἀποστόλων ὑπεροχήν· »Δεξιάς, γάρ »φησιν, ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, »αὐτοὶ δὲ εἰς τὴν περιτομήν«. οὐκοῦν Παῦλος ἔθνεσι μόνοις ἀπόστολος ἦν, καὶ πέτρος ὅλῃ τῇ περιτομῇ. ### English translation (Claude) And we say this so that we may again see the pre-eminence of those who were called apostles of Jesus Christ. “For they gave,” he says, “to me and Barnabas the right hands of fellowship, that we should go to the Gentiles and they to the circumcision.” So Paul was apostle to the Gentiles alone, and Peter to the whole circumcision. ### Scripture references - Gal 2:9: quotation, high confidence ### Translation notes - The quotation is Gal 2:9. ### Citation (SBL) Origen, Comm. Jo. 32.208 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-208). ## Commentary on John 32.209 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-209 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among us, one may become an apostle to one or a few. ### Greek text ἡμῶν δὲ κἄν ἀξιωθῇ τις, ὡς παρέστησεν ὁ ἀπόστολος, τοῦ γενέσθαι ἑνί που ἤ ὀλίγῳ πλείοσιν. ### English translation (Claude) But among us, even if someone is deemed worthy, as the apostle has shown, of becoming this to one person perhaps, or a few more, ### Citation (SBL) Origen, Comm. Jo. 32.209 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-209). ## Commentary on John 32.210 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-210 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who becomes such an apostle should not be proud but faithful. ### Greek text ἀπόστολος γίνεται. κἄν γένηται δέ, μὴ ἐπαιρέσθω, μεμνημένος τοῦ »Ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ«· οὐ γὰρ πάντως εἰ ζητεῖται, τὸ ζητούμενον εὑρίσκεται. ### English translation (Claude) he becomes an apostle. And even if he becomes one, let him not be puffed up, remembering “Moreover, it is required in stewards that one be found faithful”; for it is not in every case that, when something is required, what is required is found. ### Scripture references - 1 Cor 4:2: quotation, high confidence ### Translation notes - The quotation is 1 Cor 4:2; Origen plays on ζητεῖται, “is sought/required.” ### Citation (SBL) Origen, Comm. Jo. 32.210 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-210). ## Commentary on John 32.211 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-211 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many may be sent by Jesus, including beings above humans. ### Greek text Ταῦτα διὰ τὸ »Ὁ λαμβάνων ἐάν τινα πέμψω«, ὅσους ἐνδέχεται πέμπεσθαι ὑπὸ τοῦ Ἰησοῦ, κἄν μή, οὕς εἰθίκαμεν ὀνομάζειν ἀποστόλους, τοιοῦτοι ὦσιν, καὶ ὅτι ἐνδέχεται καὶ τῆς ἀνθρώπων φύσεως καρείττονα ὄντα πέμπεσθαι ὑπὸ τοῦ Ἰησοῦ. ### English translation (Claude) These things were said because of “whoever receives anyone I send”: to show how many may be sent by Jesus, even if they are not among those we are accustomed to call apostles, and that beings superior to human nature may also be sent by Jesus. ### Scripture references - John 13:20: quotation, high confidence ### Translation notes - The quotation is John 13:20. ### Citation (SBL) Origen, Comm. Jo. 32.211 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-211). ## Commentary on John 32.212 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-212 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Receiving Christ's messenger means receiving Christ and the Father. ### Greek text ὁ οὖν λαμβάνων ὅν ἄν πέμψῃ ὁ Ἰησοῦς, τὸν ἐν τῷ ἀποσταλέντι Ἰησοῦν λαμβάνει· ὁ δὲλαμβάνων τὸν Ἰησοῦν, πατέρα λαμβάνει· ὁ ἄρα λαμβάνων ὃν ἄν πέμψῃ ὁ Ἰησοῦς λαμβάνει τὸν πέμψαντα τὸν Ἰησοῦ πατέρα. ### English translation (Claude) So whoever receives someone whom Jesus sends receives Jesus who is in the one sent; and whoever receives Jesus receives the Father; therefore whoever receives someone whom Jesus sends receives the one who sent Jesus, the Father. ### Scripture references - John 13:20: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.212 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-212). ## Commentary on John 32.213 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-213 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Receiving Christ directly, not through human messengers, brings the Father to dwell in the soul too. ### Greek text Δύναται δὲ καὶ τοιοῦτος ὁ λόγος εἶναι· ὁμὲν λαμβάνων ὃν ἐὰν ἐγὼ πέμψω, ἐμὲ λαμβάνει, καὶ μέχρι τοῦ ἐμὲ παραδέξασθαι φθάνει· ὁ δὲ μὴ διά τινός μου ἀποστόλου ἐμὲ λαμβάνων, ἀλλὰ χωρῶν ἐμὲ οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπων διακονούμενον, ἀλλʼ ἐπισημοῦντα ταῖς τῶν εὐτρεπισάντων ἑαυτοὺς πρὸς τὴν ἐμὴν παρασοχὴν ψυχαῖς, τὸν πέμψαντά με λαμβάνει πατέρα, ὡς μὴ μόνον ἐμὲ τὸν χριστὸν εἶναι ἐν αὐτῷ ἀλλὰ καὶ τὸν πατέρα. ### English translation (Claude) The meaning may also be this: “He who receives whomever I send receives me, and reaches as far as accepting me; but he who receives me not through some apostle of mine, but makes room for me, not ministered from men or through men but visiting the souls of those who have prepared themselves to receive me, receives the Father who sent me, so that not only I, the Christ, am in him, but the Father as well.” ### Scripture references - Gal 1:1: allusion, medium confidence - John 14:23: allusion, medium confidence ### Translation notes - The phrase “not from men or through men” recalls Gal 1:1; the indwelling of Father and Son recalls John 14:23. ### Citation (SBL) Origen, Comm. Jo. 32.213 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-213). ## Commentary on John 32.214 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-214 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Just as receiving Christ's messengers means receiving God, receiving the Antichrist's messenger means receiving the evil one. ### Greek text ἔστιν δὲ ἐκ τούτων καὶ τὰ κατʼ ἐναντιότητα νοῦσαι· ὁ γὰρ λαμβάνων ὃν ἐὰν πέμψῃ ὁ υἱος τοῦ πονηροῦ, ἐκεῖνος τὸν ἀντίχριστον λαμβάνει· ὁ δὲ λαμβάνων τὸν υἱὸν τοῦ πονηροῦ καὶ παραδεξάμενος τὸν ἀντίχριστον λόγον, ὑποκρινόμενον εἶναι ἀλήθειαν καὶ ψευδῶς ἐπαγγελλόμενον εἶναι δικαιοσύνην, οὗτος αὐτὸν λαμβάνει τὸν πονηρόν. ### English translation (Claude) From these words one can also understand the opposite case. For whoever receives the one whom the son of the evil one sends receives the Antichrist; and whoever receives the son of the evil one and accepts the antichristian word, which pretends to be truth and falsely professes to be righteousness, receives the evil one himself. ### Scripture references - John 13:20: allusion, high confidence ### Translation notes - The argument inverts John 13:20. ### Citation (SBL) Origen, Comm. Jo. 32.214 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-214). ## Commentary on John 32.215 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-215 - Source: Preuschen 4:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like good money-changers, believers must test teachers and reject false ones. ### Greek text διὸ προσέχωμεν, ἳνʼ ὡς καλοὶ τραπεζῖται δοκιμάζωμεν μὲν τὸν τῶν ἀληθῶν διάκονον, ἀποδοκιμάζωμεν δὲ τὸν τῶν ψευδῶν. ### English translation (Claude) Therefore let us pay attention, so that like good money-changers we may approve the minister of true things and reject the minister of false ones. ### Scripture references - 1 Thess 5:21: echo, medium confidence ### Translation notes - “Be good money-changers” is a saying often attributed to Jesus in early Christian writers (an unwritten saying); compare 1 Thess 5:21. ### Citation (SBL) Origen, Comm. Jo. 32.215 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-215). ## Commentary on John 32.216 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-216 - Source: Preuschen 4:454–455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ wants his apostles received, but faith is directed to him, not to them. ### Greek text ἐνθάδε μὲν οὖν »Ὁ λαμβάνων, φησίν, ἐάν τινα πέμψω, ἐμὲ λαμβάνει· ὁ δὲ ὲμὲ λαμ- »βάων, λαμβάνει τὸν πέμψαντά με« καὶ »Ὁ θεωρῶν ἐμέ, θεωρεῖ »τὸν πέμφαντά με«· οὔτε δὲ εἴρηται· >Ὁ πιστεύων εἰς ὑμᾶς, πιστεύει εἰς ἐμέ οὔτε Ὁ θεωρῶν ὑμᾶς, θεωρεῖ ἐμέ<. λαμβάνειν μὲν γὰρ ἡμᾶς βούλεται τοὺς ἀποστόλους ἑαυτοῦ, οὐ μὴν καὶ πιστεύειν εἰς αὐτούς. ### English translation (Claude) Here, then, he says: “He who receives anyone I send receives me, and he who receives me receives him who sent me,” and “He who sees me sees him who sent me.” But it has not been said, “He who believes in you believes in me,” nor, “He who sees you sees me.” For he wants us to receive his apostles, but not to believe in them. ### Scripture references - John 13:20: quotation, high confidence - John 12:45: quotation, high confidence ### Translation notes - The quotations are John 13:20 and John 12:45. ### Citation (SBL) Origen, Comm. Jo. 32.216 (Preuschen 4:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-216). ## Commentary on John 32.217 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-217 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Receive Christ's messengers and never an apostle of the Antichrist; the next text is John 13:21. ### Greek text λαμβάνωμεν οὖν τοὺς ὑπὸ τοῦ λόγου ἡμῖν ἀποστελλομένους καὶ αὐτὸν τὸν λόγον τοῦ θεοῦ· μηδέποτε δὲ παραδεξώμεθα ἀπόστολον ἀντιχρίστου καὶ λόγον ψευδῆ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν· Ἀμὴν ἀμὴν λέγω ‘μῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με ### English translation (Claude) Let us therefore receive those sent to us by the Word, and the Word of God himself; but let us never accept an apostle of the Antichrist and a false word. “When Jesus had said this, he was troubled in spirit, and testified, and said, ‘Truly, truly, I say to you that one of you will betray me.’” ### Scripture references - John 13:21: quotation, high confidence ### Translation notes - The closing quotation is John 13:21, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.217 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-217). ## Commentary on John 32.218 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-218 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen distinguishes soul, which can turn to good or evil, from the human spirit, which cannot receive evil. ### Greek text Ἀνωτέρω εἶπεν· »Νῦν ἡ ψυχή μου τετάρακται«· νῦν δὲ λέγεται ὅτι »Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι«. καὶ ζητῆ τοιαῦτα εἰς τὸν τόπον· τί δήποτε οὐκ εἴρηται ἀνάλογον τῷ »Νῦν ἡ ψυχή μου τετάρακται« τὰ »τὸ πνεῦμα τοῦ Ἰησοῦ τετά- »ρακτια«, ἤ ἀνάλογον τῷ »Ἐταράχθη τῷ πνεύματι« τὸ »Νῦν ἡ »ψυχή μου τετάρακται«; καὶ ταῦτα ζητεῖν ἐτόλμησα μετρίως, τηρήσας ἐν πάσῃ τῇ γραφῇ διαφορὰν ψυχῆς καὶ πνεύματος καὶ μέσον μέν τι θεωρῶν εἶναι τὴν ψυχὴν καὶ ἐπιδεχομένην ἀρετὴν καὶ κακίαν, ἀνεπίδεκτον δὲ τῶν χειρόνων τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ· τὰ γὰρ κάλλιστα καρποὶ λέγονται εἶναι τοῦ πνεύματος, οὐχ ὡς ἄν οἰηθείη τις, τοῦ ἁγίου, ἀλλὰ τοῦ ἀνθρωπίνου. ### English translation (Claude) Above he said, “Now my soul is troubled”; but now it is said, “When Jesus had said this, he was troubled in spirit.” And one might ask questions like these about the passage: why was it not said, corresponding to “Now my soul is troubled,” that “the spirit of Jesus is troubled,” or, corresponding to “He was troubled in spirit,” “Now my soul is troubled”? I have ventured to inquire into these things with moderation, having observed throughout Scripture a difference between soul and spirit, and seeing that the soul is something intermediate, capable of receiving both virtue and vice, while the spirit of a human being, which is in him, is incapable of receiving the worse things. For the finest things are called fruits of the spirit, not, as one might suppose, of the Holy Spirit, but of the human spirit. ### Scripture references - John 12:27: quotation, high confidence - John 13:21: quotation, high confidence - Gal 5:22: allusion, high confidence - 1 Cor 2:11: echo, medium confidence ### Translation notes - The quotations are John 12:27 and John 13:21; “fruits of the spirit” refers to Gal 5:22. The spirit of a human being “which is in him” echoes 1 Cor 2:11. ### Citation (SBL) Origen, Comm. Jo. 32.218 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-218). ## Commentary on John 32.219 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-219 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The works of the flesh, set against the fruit of the spirit, are all blameworthy. ### Greek text πρὸς ἀντιδιαστολὴν γὰρ τούτου φανερὰ λέγεται εἶναι τὰ ἔργα τῆς σαρκός, πάντα ψεκτὰ τυγχάνοντα, ἐπεὶ μηδὲν ἔργον σαρκὸς ἐπαινετόν. ### English translation (Claude) For in contrast with this, the works of the flesh are said to be manifest, all of them blameworthy, since no work of the flesh is praiseworthy. ### Scripture references - Gal 5:19: allusion, high confidence ### Translation notes - The allusion is Gal 5:19. ### Citation (SBL) Origen, Comm. Jo. 32.219 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-219). ## Commentary on John 32.220 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-220 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only once in Scripture is a wicked man's spirit said to be hardened by God. ### Greek text ἅπαξ δὲ μέχρι τοῦ δεῦρο εὗρον πνεῦμα φαύλου σκληρύνεσθαι λεγόμενον ὑπὸ κυρίου τοῦ θεοῦ. ### English translation (Claude) Only once up to now have I found the spirit of a wicked man said to be hardened by the Lord God. ### Citation (SBL) Origen, Comm. Jo. 32.220 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-220). ## Commentary on John 32.221 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-221 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The instance is Sihon, whose spirit God hardened, in Deuteronomy. ### Greek text γέγραπται γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· »Καὶ οὐκ »ἠθέλησεν Σηὼν βασιλεὺς Ἐσσεβῶν παρελθεῖν ἡμᾶς σιʼ αὐτοῦ, ὅτι »’εσκλήρυνεν κύριος ὁ θεὸς τὸ πνεῦμα αὐτοῦ, καὶ κατίσχυσεν καρδίαν ᾲὐτοῦ, ἵνα παραδοθῇ εἰς τὰς χεῖράς σου ὡς ἐν τῇ ἡμέρᾳ ταύτῃ«. ### English translation (Claude) For it is written thus in Deuteronomy: “And Sihon king of Heshbon was not willing to let us pass through his land, because the Lord God hardened his spirit and made his heart stubborn, that he might be delivered into your hands, as on this day.” ### Scripture references - Deut 2:30: quotation, high confidence ### Translation notes - The quotation is Deut 2:30 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.221 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-221). ## Commentary on John 32.222 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-222 - Source: Preuschen 4:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This question belongs to a commentary on Deuteronomy. ### Greek text ἀλλὰ τὰ περὶ μὲν τούτου οἰκειότερον ἐν τοῖς εἰς τὸ Δευτερονόμιον ἐξετασθείη ἄν. ### English translation (Claude) But the matters concerning this would more properly be examined in the commentary on Deuteronomy. ### Citation (SBL) Origen, Comm. Jo. 32.222 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-222). ## Commentary on John 32.223 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-223 - Source: Preuschen 4:455–456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John 12:27 the soul itself was troubled; in John 13:21 the trouble came under the governance of Jesus' human spirit. ### Greek text νῦν δὲ πρόκειται λέγειν πῶς τὰ προειρημένα »Εἰπὼν »ὁ Ἰησοῦς ἐταράχθη« οὐ τὴν ψυχὴν οὐδὲ τῇ ψυχῇ, ἀλλʼ οὐδὲ τοῦ πνεύματος, ἀλλὰ »τῲ πνεύματι«. ἵνʼ οὖν τὸ περὶ τοῦ πνεύματος παρατήρημα μὴ διαπίπτῃ, λεκτέον ὅτι ἐν μὲν τῷ »Νῦν ἡ ψυχή μου »τετάρακται« τὰτῆς ταραχῆς πάθος ψυχῆς ἦν, ἐν δὲ τῲ »Ἐταράχθη »τῷ πνεύματι ὁ Ἰησοῦς«, ὅπερ ἐστὶν τὸ ἀνθρώπινον, τὸ πάθος ἦν ἐρχόμενον τῇ ἐπικρατείᾳ τοῦ πνεύματος. ### English translation (Claude) But now the task is to say how, in the words quoted above, “When Jesus had said this, he was troubled,” it says neither “the soul” nor “in soul,” nor even “the spirit,” but “in spirit.” So that the observation about the spirit may not fail, it must be said that in “Now my soul is troubled” the passion of being troubled belonged to the soul, but in “Jesus was troubled in spirit” (that is, the human spirit) the passion came under the control of the spirit. ### Scripture references - John 13:21: quotation, high confidence - John 12:27: quotation, high confidence ### Translation notes - The quotations are John 13:21 and John 12:27. ### Citation (SBL) Origen, Comm. Jo. 32.223 (Preuschen 4:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-223). ## Commentary on John 32.224 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-224 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A saint does and suffers everything in the spirit. ### Greek text ὡς γὰρ ὁ ἅγιος ζῇ πνεύματι, προκατάρχοντι τῶν ἐν τῷ ζῆν καὶ πάσης πράξεως καὶ εὐχῆς καὶ τοῦ πρὸς θεὸν ὕμνου, οὕτως πᾶν ὅ τί ποτʼ ἄν ποιῇ, ποιεῖ πνεύματι, ἀλλὰ κἄν πάσχῃ, πάσχει πνεύματι. ### English translation (Claude) For as the saint lives by the spirit, which leads the way in everything in life, in every action and prayer and hymn to God, so whatever he does, he does in the spirit; and even if he suffers, he suffers in the spirit. ### Scripture references - Gal 5:25: echo, medium confidence ### Translation notes - Compare Gal 5:25. ### Citation (SBL) Origen, Comm. Jo. 32.224 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-224). ## Commentary on John 32.225 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-225 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This holds even more of Jesus, who took on a whole human nature, including a human spirit. ### Greek text εἰ δὲ ὁ ἅγιος, πόσῳ μᾶλλον ταῦτα λεκτέον περὶ τοῦ τῶν ἁγίων ἀρχηγοῦ Ἰησοῦ, οὗ τὸ πνεῦμα τοῦ ἀνθρώπου, ἐν τῷ ἀνειληφέναι αὐτὸν ὅλον ἄνθρωπον, τὸ ἐν αὐτῷ διέσισεν τὰ λοιπὰ ἐν αὐτῷ ἀνθρώπινα; ### English translation (Claude) And if this is true of the saint, how much more must it be said of Jesus, the leader of the saints, whose human spirit, since he had assumed the whole human being, shook the rest of what was human in him? ### Scripture references - Heb 2:10: echo, medium confidence ### Translation notes - “Leader” (ἀρχηγός) echoes Heb 2:10 and 12:2. ### Citation (SBL) Origen, Comm. Jo. 32.225 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-225). ## Commentary on John 32.226 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-226 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus was troubled in spirit so as to bear solemn witness to the betrayal. ### Greek text καὶ οὕτως »ἐταράζθη τῷ πνεύματι«, ἵνα μαρτυρήσῃ καὶ ἵνα εἴπῃ μετὰ τοῦ θείου οἱονεὶ ὅρκου τοῦ ἀμὴν τὸ »Λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παρα- »δώσει με«. ### English translation (Claude) And so he “was troubled in spirit,” in order to testify and to say, with the divine oath, as it were, of the “Amen”: “I say to you that one of you will betray me.” ### Scripture references - John 13:21: quotation, high confidence ### Translation notes - The quotation is John 13:21. ### Citation (SBL) Origen, Comm. Jo. 32.226 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-226). ## Commentary on John 32.227 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-227 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' spirit foresaw the betrayal the devil had planted in Judas and was troubled by that knowledge. ### Greek text τοῦ γὰρ πνεύματος, οἶμαι, θεωρήσαντος τὸ ἤδη ἀπὸ τοῦ διαβόλου βεβλημένον εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου, ἵνα τὸν διδάσκαλον παραδῷ, φωτισθεὶς εἰς τὸ ἐσόμενον ἐταράχθη· καὶ ἐπεὶ ἡ ταραχὴ ἀπὸ τῆς ἐν πνεύματι γνώσεως γεγένηται, ὃ καὶ ἐν ταραχῂ ἐγένετο, »Ἰησοῦς, εἴρηται, ἐταράχθη τῷ πνεύματι«. ### English translation (Claude) For when the spirit, I think, had seen what the devil had already put into the heart of Judas son of Simon Iscariot, that he should betray the teacher, being enlightened about what was to come, he was troubled; and since the trouble came from the knowledge in the spirit, which also came about in trouble, it has been said, “Jesus was troubled in spirit.” ### Scripture references - John 13:2: allusion, high confidence - John 13:21: quotation, high confidence ### Translation notes - The allusions are John 13:2 and 13:21. ### Citation (SBL) Origen, Comm. Jo. 32.227 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-227). ## Commentary on John 32.228 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-228 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Jesus' flesh too was troubled, for he was fully human, the one announced by Gabriel. ### Greek text τάχα δὲ καὶ κατὰ μίαν ἐκδοχὴν τὴν »Ἡ σὰρξ ἀσθενής« καὶ ἡ σὰρξ τετάρακται· ταῦτα δʼ ἦν ὁ Ἰησοῦς, περὶ οὗ ὑπὸ τοῦ Γαβριὴλ πρὸς τὴν Μαρίαν εἴρηται τὸ »Καὶ ἰδοὺ συλλήψῃ ἐν γαστρί, καὶ καλέσεις »τὸ ὄνομα αὐτοῦ Ἰησοῦν· οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κλη- »θήσεται«. ### English translation (Claude) And perhaps, according to one interpretation, in line with “The flesh is weak,” the flesh too was troubled. And all these things were Jesus, of whom Gabriel said to Mary: “And behold, you will conceive in your womb, and you will call his name Jesus; he will be great, and will be called Son of the Most High.” ### Scripture references - Matt 26:41: quotation, high confidence - Luke 1:31–32: quotation, high confidence ### Translation notes - The quotations are Matt 26:41 (Mark 14:38) and Luke 1:31–32. ### Citation (SBL) Origen, Comm. Jo. 32.228 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-228). ## Commentary on John 32.229 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-229 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Here “he testified” refers to his announcement of the betrayal. ### Greek text Σημείωσαι δὲ τίωα τρόπον ἐν τοοῖς ἐξεταζομένοις τὸ ἐμαρτύρησεν ἀναφέρεται εἰς τὸ »Εἷς ἐξ ὑμῶν παραδώσει με«. ### English translation (Claude) Note how, in the passage under examination, “he testified” refers to “One of you will betray me.” ### Scripture references - John 13:21: quotation, high confidence ### Translation notes - The quotation is John 13:21. ### Citation (SBL) Origen, Comm. Jo. 32.229 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-229). ## Commentary on John 32.230 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-230 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This “testimony” shares only the name with martyrdom, the witness of those who die for their faith. ### Greek text καὶ τοῦτο γὰρ λεγόμενον καὶ προφητευόμενον τοῖς μαθηταῖς περὶ Ἰούδα, τοῦ ἑνὸς ἐξξ αὐτῶν, μαρτυρία ἦν ὁμώυμος, ο=ομαι, τῷ παρὰ τὸ μαρτυρεῖν καὶ ἀποθνήσκειν ὑπὲρ θεοσεβείας σημαινομένῳ. ### English translation (Claude) For this too, being said and prophesied to the disciples about Judas, one of them, was a testimony (martyria), homonymous, I think, with what is meant by bearing witness and dying for piety. ### Translation notes - Origen plays on μαρτυρία/μαρτυρεῖν, “testimony/testify,” and their technical sense “martyrdom.” ### Citation (SBL) Origen, Comm. Jo. 32.230 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-230). ## Commentary on John 32.231 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-231 - Source: Preuschen 4:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word “testified” here does not carry its martyr sense. ### Greek text οὐ γὰρ ταὐτὰ νομίζω σημαίνεσθαι ἐν τῷ »Ἐμαρτύρησεν«, ὅτε δηλοῦται τὸ ῥῆμα, παρʼ ὅ ὁ μάρτυς ἐσχημάτισται τοῦ θεοῦ χριστοῦ αὐτοῦ, καὶ νῦν ὅτε ἀναφέρεται ἐπὶ τὸ »Εἷς ἐξ ξὑμῶν παραδώσει με«. ### English translation (Claude) For I do not think the same thing is meant by “he testified” when the word denotes that from which “martyr of God and of his Christ” is formed, and now, when it refers to “One of you will betray me.” ### Scripture references - John 13:21: quotation, high confidence ### Translation notes - The quotation is John 13:21. ### Citation (SBL) Origen, Comm. Jo. 32.231 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-231). ## Commentary on John 32.232 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-232 - Source: Preuschen 4:456–457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “One of you” may imply that Judas had once truly shared the apostles' rank and disposition before falling. ### Greek text ἔτι κατὰ δύναμιν ἐγὼ ἐφίστημι καὶ τῷ »Εἷς ἐξ ὑμῶν, ἀναφερομένῳ ἐπὶ τὸν Ἰούδαν, μήποτε ἐμφαίνει τὸ ἀπὸ τάξεως ἀποστολικῆς, ἐν ᾗ καὶ αὐτὸς ὕψωται τῷ διάθεσίν ποτε παραπλησίαν τοῖς λοιποῖς ἀποστόλοις ἔχειν αὐτόν, ἀποπεπτωκέναι. ### English translation (Claude) Further, as far as I can, I also consider in “One of you,” referring to Judas, whether it does not indicate that he had fallen from the apostolic rank, in which he too had once been exalted, having at one time a disposition much like that of the other apostles. ### Scripture references - John 13:21: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.232 (Preuschen 4:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-232). ## Commentary on John 32.233 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-233 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “One of us” in Genesis and “one of the rulers” in the Psalm both point to the one who fell, whose fall sinners imitate. ### Greek text οὕτως γὰρ ἐγὼ ἤκουσα καὶ τοῦ »Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν«, ἐπεὶ μηδὲ ἐκεῖ εἴρηται· »ὡς ἡμεῖς« ἤ »ὡς ἐγώ«, ἀλλὰ διὰ τὸν ἕνα ἐκπεσόντα τῆς μακαριότητος, τὸ »Ὡς εἶς ἐξ ἡμῶν«· τὸ δὲ »Ὡς εἷς« συνᾀδειν μοι δοκεῖ καὶ μετὰ τοῦ »Ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνήσκετε«, τῷ »Καὶ ὡς εἷς τῶν τῶν ἀρχόντων πίπτετε«. πλειόνων γὰρ ἀρχόντων γενομένων, εἷς πέπτωκεν, ᾧ παραπλησίως μιμούμενοι τὴν ἐκείνου πτῶσιν πίπτουσιν οἱ ἁμαρτάνοντες. ### English translation (Claude) For so I have also understood “Behold, Adam has become like one of us,” since there too it is not said “like us” or “like me,” but “like one of us,” because of the one who fell from blessedness. And “like one” seems to me to agree also, after “But you die like men,” with “and you fall like one of the rulers.” For though there were many rulers, one fell; and those who sin fall in the same way, imitating his fall. ### Scripture references - Gen 3:22: quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence ### Translation notes - The quotations are Gen 3:22 and Ps 82:7 (81:7 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.233 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-233). ## Commentary on John 32.234 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-234 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those called “gods” who fall from blessedness die like men and fall like the fallen ruler. ### Greek text ὡς γὰρ ἐκεῖνος ἐν θεότητι τυγχάνων πέπτωκεν, οὕτω καὶ πρὸς οὕς ὁ λόγος φηςὶ τὸ »Ἐγὼ »εἶπα· Θεοί ἐστε, καὶ υὑοὶ ὑψίστου πάντες«, ἀποπεσόντες τῆς μακαριότητος, οὐ προηγουμένως ὄντες ἄνθρωποι, ὡς ἄνθρωποι ἀποθνήσκουσιν καὶ ὡς εἷς τῶν ἀρχόντων πίπτουσιν. ### English translation (Claude) For as he fell while in a divine state, so also those to whom the word says, “I said, ‘You are gods, and all of you sons of the Most High,’” having fallen from blessedness, though not originally human beings, die like men and fall like one of the rulers. ### Scripture references - Ps 82:6–7 (81:6-Ps LXX): quotation, high confidence ### Translation notes - The quotation is Ps 82:6–7 (81:6–7 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.234 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-234). ## Commentary on John 32.235 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-235 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus marvels that his betrayer is one of the chosen apostles. ### Greek text νομίζω δὲ καὶ θαυμαστικῶς εἰρῆσθαι τοιούῳ νῷ τὸ λεγόμενον· ὁ παραδώσων με οὐκ ἀλλότριος τῶν ἐμῶν μαθητῶν ἐστιν, ἀλλʼ οὐδὲ εἷς τῶν πολλῶν μαθητῶν, ἀλλὰ εἷς τῶν ἐν ἐκλογῇ μοι τετιμημένων ἀποστόλων. ### English translation (Claude) And I think the saying was spoken with astonishment, with some such meaning as this: the one who will betray me is no stranger to my disciples, nor even one of the many disciples, but one of the apostles honored by me in my choosing. ### Scripture references - John 6:70: echo, medium confidence ### Citation (SBL) Origen, Comm. Jo. 32.235 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-235). ## Commentary on John 32.236 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-236 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many condemned Jesus with shouts to crucify him. ### Greek text πολλοὶ μὲν οὖν, καταψηφιζόμενοι τοῦ Ἰησοῦ, φασίν· »Σταύρου, »σταύρου αὐτόν« καὶ »Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον«. ### English translation (Claude) Many, indeed, condemning Jesus, say, “Crucify, crucify him,” and “Away with such a one from the earth.” ### Scripture references - John 19:6: quotation, high confidence - Acts 22:22: quotation, medium confidence ### Translation notes - The quotations are John 19:6 (Luke 23:21) and Acts 22:22 (compare Luke 23:18). ### Citation (SBL) Origen, Comm. Jo. 32.236 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-236). ## Commentary on John 32.237 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-237 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only someone who had known Jesus' greatness closely could betray it. ### Greek text τὸ δὲ παραδοῦναι αὐτὸν ἔργον ἦν ἑωρακότος καὶ νενοηκότος αὐτόν· διδάσκαλον γὰρ αὐτὸν ἐπιτάμενος τῶν τηλικῶνδε καὶ τοςῶνδε μαθημάτων, ἃ κατʼ ἰδίαν μετὰ τῶν ἀοστόλων ἤκουσεν, καὶ κύριον αὐτὸν εἰδώς, παραδιδοὺς αὐτόν, ὃ ἔγνω μέγεθος αὐτοῦ παρέδωκεν, οὐκ ἄν ποιήσαντος τοῦτό τινος τὸ μέγεθος αὐτοῦ μὴ τεθεωρηκότος. ### English translation (Claude) But to betray him was the work of one who had seen and understood him. For knowing him as the teacher of such great and so many lessons, which he had heard privately with the apostles, and knowing him as Lord, in betraying him he betrayed the greatness of him that he had come to know; no one would have done this who had not beheld his greatness. ### Citation (SBL) Origen, Comm. Jo. 32.237 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-237). ## Commentary on John 32.238 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-238 - Source: Preuschen 4:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas's betrayal was total because he betrayed the greatness he had seen and heard. ### Greek text τὸν μὲ γὰρ μέγαν παραδέδωκεν, οὐ καθʼ ὃ μέγας ἐστίν, ἐπεὶ μὴ εἶδεν καθʼ ὃ μέγας ἐστίν· ὁ δὲ καὶ μαθὼν πῶς μέγας ἦν καὶ ἀκροατὴς γενόμενος τοῦ μεγέθους τῆς ἐν αὐτῷ σοφίας καὶ λόγου καὶ χάριτος καὶ προδοὺς αὐτόν, προέδωκεν ὅλον καθʼ ὃ εἶδεν μέγεθος. ### English translation (Claude) For the others handed over a great man, but not insofar as he is great, since they did not see in what way he is great; but he who had learned how great he was, and had become a hearer of the greatness of the wisdom and word and grace in him, and then betrayed him, betrayed him wholly, according to the greatness he had seen. ### Citation (SBL) Origen, Comm. Jo. 32.238 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-238). ## Commentary on John 32.239 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-239 - Source: Preuschen 4:457–458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Better not to have been born” may refer to rebirth or to natural birth; the next text is John 13:22. ### Greek text διὰ τοῦτο συνέφερεν αὐτῷ εἰ μὴ ἐγεννήθη, εἴτε τὴν τῆς παλιγγενε σίας γένεσιν, ὡς ἄν βαθύτερόν τις ἀκούσαι, εἴτε καὶ τὴν κοινότερον νοουμένην· περὶ ἧς ὁ πραγμάτων ἑαυτὸν ἀπαλλάττειν θέλων, καὶ ζητήσας ὃτι ᾧ συμφέρει, ὄντι συμφέρει, καὶ ὑπονοήσας ὅτι οὐκ ἄν μὴ ὄντι αὐτῷ συνέφερεν, ἐπὶ τὴν δευτέραν κατελθὼν διήγησιν, ἐκείνην μᾶλλον παραδέξεται. Ἔβλεπον εἰς ἀλλήλους οἱ μαθηταί, ἀπορούμενοι περὶ τίνος λέγει. ### English translation (Claude) Therefore it would have been better for him if he had not been born, whether one understands the birth of regeneration, as a deeper reader might, or the birth understood in the more ordinary way. Concerning the latter, one who wants to free himself of difficulties, having investigated the principle that what benefits, benefits something that exists, and having suspected that it could not have benefited him not to exist, will come down to the second explanation and rather accept that one. “The disciples looked at one another, at a loss as to whom he was speaking of.” ### Scripture references - Matt 26:24: allusion, high confidence - John 13:22: quotation, high confidence - Titus 3:5: echo, low confidence ### Translation notes - The allusion is Matt 26:24 (Mark 14:21). The logic of the second sentence is compressed and its reference (“that one”) is ambiguous. The closing quotation is John 13:22, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.239 (Preuschen 4:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-239). ## Commentary on John 32.240 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-240 - Source: Preuschen 4:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples' bewilderment shows Judas's wickedness was not obvious to them. ### Greek text Εἰ μὲν προφανὴς ἦν τοῖς Ἰησοῦ μαθηταῖς ἡ τοῦ Ἰούδα κακία, κὰν ἔγνωστο, εἰπόντος τοῦ σωτῆρος ὅτι »Εἶς ἐξ ὑμῶν »παραδώσει με«, τίς ἦν ὁ παραδώσων τὸν διδάσκαλον. νυνὶ δὲ βλέπουσιν »εἰς ἀλλήλους οἱ μαθηταί, ἀπορούμενοι περὶ τίνος λέγει«. ### English translation (Claude) If the wickedness of Judas had been plain to the disciples of Jesus, it would have been known, when the Savior said, “One of you will betray me,” who was the one who would betray the teacher. But as it is, “the disciples look at one another, at a loss as to whom he was speaking of.” ### Scripture references - John 13:21–22: quotation, high confidence ### Translation notes - The quotations are John 13:21–22. ### Citation (SBL) Origen, Comm. Jo. 32.240 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-240). ## Commentary on John 32.241 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-241 - Source: Preuschen 4:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas was not wholly evil: a remnant of good led him to repent and return the money, though he then hanged himself. ### Greek text καὶ γὰρ Ἰούδας τάχα μὲν ἐκ προτέρων χρηστοιτέρων ἐδυσώπει τοὺς ἀποστόλους πρὸς τὸ μηδὲν ὑπονοῆσαι περὶ αὐτοῦ φαῦλον· τάχα δὲ καὶ τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, οὐκ ἦν τῆς πονηρίας ἐξ ὅλων· λείμματος γὰρ προαιρέσεως ἀγαθῆς ὑπάρχοντος ἐν αὐτῷ, ἰδὼν ὅτι κατεκρίθη, ἡνίκα »δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ »τῷ ἡγεμόνι«, »μεταμεληθεὶς ἔστρεφεν τὰ τριάκοντα ἀργύρια τοῖς »ἀρχιερεῦσι καὶ πρεσβυτέροις λέγων· Ἥμαρτον παραδοὺς αἷμα ἀθῷον«· ὅτε εἰπόντων αὐτῶν· »Τὶ πρὸς ἡμᾶς; σὺ ὅψῃ«· ῥίψας ὁ φιλάργυρος Ἰούδας τὰ ἀργύρια »ἀπελθὼν ἀπήγξατο«, μηδὲ περιμείνας ἰδεῖν τοῦ περὶ τὸν Ἰησοῦν παρὰ τῷ Πιλάτῳ κρίματος τὸ τέλος. ### English translation (Claude) For perhaps Judas, because of his earlier better conduct, made the apostles ashamed to suspect anything bad about him; and perhaps, even when the devil had already put it into the heart that Judas son of Simon Iscariot should betray him, he was not wholly given to wickedness. For since a remnant of good choice remained in him, when he saw that Jesus was condemned, when “they bound him, led him away, and delivered him to Pilate the governor,” “he repented and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned in betraying innocent blood.’” When they said, “What is that to us? See to it yourself,” the money-loving Judas threw down the silver, “went away and hanged himself,” not even waiting to see the end of the judgment concerning Jesus before Pilate. ### Scripture references - John 13:2: allusion, high confidence - Matt 27:2–5: quotation, high confidence ### Translation notes - The quotations are Matt 27:2–5; the allusion is John 13:2. ### Citation (SBL) Origen, Comm. Jo. 32.241 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-241). ## Commentary on John 32.242 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-242 - Source: Preuschen 4:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas's repentance was not pure; had it been, he would have gone to the Savior like the penitent thief. ### Greek text καὶ γέγονεν αὐτῷ οὔτε καθαρὰ ἀπὸ ἁμαρτίας μετάνοια, οὔτε ἄκρατος πρός τι χρηστότερον ἡ πονηρία. εἰ μὲν γὰρ καθαρῶς μετενόει κἂν ὡς ὁ λῃστὴς εἰπών· »Μνήσθητί μου, Ἰησοῦ, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ »σου«, προσελθὼν τῷ σωτῆρι ἐποίει τὰ παρʼ αὐτοῦ, πρὸς τὸ ἐξιλάσασθαι αὐτὸν ἐπὶ τῇ φθασάσῃ γεγονέναι προδοσίᾳ. ### English translation (Claude) And there came about in him neither a repentance pure from sin nor a wickedness unmixed with something better. For if he had repented purely, then, even like the robber who said, “Remember me, Jesus, when you come in your kingdom,” he would have gone to the Savior and done what was in his power to propitiate him for the betrayal that had already taken place. ### Scripture references - Luke 23:42: quotation, high confidence ### Translation notes - The quotation is Luke 23:42. ### Citation (SBL) Origen, Comm. Jo. 32.242 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-242). ## Commentary on John 32.243 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-243 - Source: Preuschen 4:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had Judas been utterly evil, he would not have repented at all. ### Greek text εἰ δὲ πάντη τὴν τοὺ καλοῦ ἔννοιαν ἐξεληλακὼς ἦν τῆς ἑαυτοῦ ψυχῆς, οὔτʼ ἂν μετεμελήθη ἰδὼν ὅτι κατεκρίθη ὁ Ἰησοῦς· ἀλλὰ καὶ προσετίθει ἂν λόγους γους κατηγορῶν αὐτοῦ συγγενεῖς τῇ προδοσίᾳ· ### English translation (Claude) But if he had entirely driven the notion of the good out of his own soul, he would not have repented when he saw that Jesus was condemned; rather he would even have added words accusing him, akin to the betrayal; ### Scripture references - Matt 27:3: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.243 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-243). ## Commentary on John 32.244 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-244 - Source: Preuschen 4:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Returning the money and confessing show that some good remained in Judas. ### Greek text ἀλλὰ καὶ ἀπολαύων ἂν ὡς φιλάργυρος ὧν ἔλαβεν τριάκοντα ἀργυρίων, »τὴν τιμὴν τοῦ »τετιμημένου«, οὔτʼ ἂν ἐβουλεύσατο άπώσασθαι τὰ ἀργύρια οὔτʼ ἂν ἔστρεψεν αὐτὰ τοῖς ἀρχιρεῦσιν καὶ πρεσβυτέροις, οὔτʼ ἂν ἐπʼ αὐτῶν ἐκείνων ἐξωμολογήστο, αὑτοῦ μὲν κατηγορῶν, τὸν δὲ διδάσκαλον καὶ ἐγκωμιάζων ἐν τῷ· »Ἥμαρτον παραδοὺς αἷμα δίκαιον«. ### English translation (Claude) and, being a lover of money, he would have enjoyed the thirty pieces of silver he had received, “the price of him who was priced”; he would not have resolved to reject the silver, nor returned it to the chief priests and elders, nor confessed before them, accusing himself and praising the teacher in the words, “I have sinned in betraying righteous blood.” ### Scripture references - Matt 27:9: quotation, high confidence - Zech 11:13: allusion, medium confidence - Matt 27:4: quotation, high confidence ### Translation notes - The quotations are Matt 27:9 (from Zech 11:13) and Matt 27:4, which Origen here cites as “righteous blood” (δίκαιον), a known variant for “innocent” (ἀθῷον). ### Citation (SBL) Origen, Comm. Jo. 32.244 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-244). ## Commentary on John 32.245 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-245 - Source: Preuschen 4:458–459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil who prompted the betrayal also drove Judas to suicide. ### Greek text ἀλλὰ καὶ τὸ ἀπάγξασθαι αὑτὸν οὐδεὶς ἄλλος ἐποίησεν ἢ ὁ βεβληκὼς αὐτοῦ εἰς τὴν καρδίαν ἵνα παραδῷ τὸν σωτῆρα· καὶ τόπον γε κατʼ ἀμφότερα ἔδωκεν τῷ διαβόλῳ. ### English translation (Claude) But hanging himself too was done by no other than the one who had put it into his heart to betray the Savior; and in both respects he gave place to the devil. ### Scripture references - John 13:2: allusion, high confidence - Eph 4:27: allusion, high confidence ### Translation notes - The allusions are John 13:2 and Eph 4:27. ### Citation (SBL) Origen, Comm. Jo. 32.245 (Preuschen 4:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-245). ## Commentary on John 32.246 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-246 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen argues that Judas was not by nature beyond salvation. ### Greek text Ταῦτα δὲ κατὰ δύναμιν ἐπεξειργασάμην ἅμ μὲν παριστὰς τοῖς οἰομένοις αὐτὸν φύσει γεγονέναι ἀνεπίδεκτον σωτηρίας, ὅτι οὐ τοιοῦτος ἦν, ἅμα δὲ διηγούμενος ὅτι εὐλόγως οἱ μαθηταὶ ἐπὶ τῷ τοῦ κυρίου λόγῳ »ἔβλεπον εἰς ἀλλήλους, ἀπορούμενοι περὶ τὶνος λέγει«. ### English translation (Claude) I have worked these things out as far as I can, both to show those who think that Judas was by nature incapable of salvation that he was not such, and at the same time to explain that the disciples reasonably, at the Lord's word, “looked at one another, at a loss as to whom he was speaking of.” ### Scripture references - John 13:22: quotation, high confidence ### Translation notes - The quotation is John 13:22. Those who held that some are saved or lost by nature are probably the Valentinians. ### Citation (SBL) Origen, Comm. Jo. 32.246 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-246). ## Commentary on John 32.247 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-247 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 41 shows that Judas had been a friend before he fell. ### Greek text ἀρκεῖ δὲ παραθέσθαι καὶ προφητικὴν λέξιν ἀπὸ τοῦ τεσσαρακοστοῦ Ψαλμοῦ, παριστᾶσαν ὅτι ἅγιος ὢν μεταπέπτωκεν, ἐπεὶ γέγραπται· »Καὶ »γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους »μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν«. ### English translation (Claude) It is enough to set out also a prophetic text from the fortieth Psalm, showing that, being holy, he fell away; for it is written: “For even the man of my peace, in whom I hoped, who ate my bread, magnified his tripping against me.” ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 41:9 (40:10 LXX); Origen cites the Psalm by its LXX number. ### Citation (SBL) Origen, Comm. Jo. 32.247 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-247). ## Commentary on John 32.248 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-248 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm shows Judas was not an enemy from the start. ### Greek text ἀλλὰ καὶ τὸ »Εἰ ἐχθρὸς ὠνεί- »δισέν με, ὑπήνεγκα ἄν« ἐπʼ αὐτὸν ἀναφερόνμενον δηοῖ ὅτι οὐκ ἀρ- χῆθεν ἐχθρὸς ἦν. ### English translation (Claude) And also “If an enemy had reproached me, I would have borne it,” when referred to him, shows that he was not an enemy from the beginning. ### Scripture references - Ps 55:12 (54:13 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 55:12 (54:13 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.248 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-248). ## Commentary on John 32.249 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-249 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm shows that Judas once loved Jesus and was close to him. ### Greek text ἀλλὰ καὶ τὸ »Εἰ ὁ μισῶν με ἐμεγαλορημόνησεν, »ἐκρύβην ἂν ἀπʼ αὐτοῦ« παρίστησιν ὅτι καὶ ἠγάπα ποτὲ τὸν Ἰησοῦν, φθάσας ἐπὶ τὸ καὶ ἰσόψυχος αὐτῷ τυγχάνειν, ἐπεὶ γέγραπται· »Σὺ »δὲ ἄνθρωπε ἰσόψυχε, καὶ ἡγεμών μου, καὶ γνωστέ μου«. ### English translation (Claude) And also “If he who hated me had spoken boastfully, I would have hidden from him” shows that he once loved Jesus, and had even come to be of one soul with him, since it is written: “But you, a man of one soul with me, my guide and my familiar friend.” ### Scripture references - Ps 55:12–13 (54:13-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Ps 55:12–13 (54:13–14 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.249 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-249). ## Commentary on John 32.250 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-250 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many passages explain the disciples' uncertainty. ### Greek text καὶ ἄλλα δʼ ἂν εὕροις μυρία, ἐξ ὧν συνήσεις ὅτι εἰκότως οἱ μαθηταὶ »ἔβλεπον »εἰς ἀλλάλους, ἀπορούμενοι περὶ τίνος λέγει«. ### English translation (Claude) And you could find countless other passages from which you will understand that the disciples reasonably “looked at one another, at a loss as to whom he was speaking of.” ### Scripture references - John 13:22: quotation, high confidence ### Translation notes - The quotation is John 13:22. ### Citation (SBL) Origen, Comm. Jo. 32.250 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-250). ## Commentary on John 32.251 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-251 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke also records the disciples' questioning about the betrayer. ### Greek text ὁ δὲ Λουκᾶς ἀνέγραψεν ὅτι εἰπόντος τοῦ σωτῆρος· »Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόν- »τος με μετʼ ἐμοῦ ἐπὶ τῆς τρπέζης. ὁ μὲν υἱὸς τοὺ ἀνθρώπου κατὰ »τὸ ὠρισμένον αὐτῷ πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ »τὸ ὡρισμένον αὐτῷ πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ »οὗ παραδίκδοται« οἱ μαθγταὶ ἤρξαντο συζητεῖν πρὸς ἐαυτοὺς τίς »ἄρα εἴη ἐξ αὐτῶν ὀ μέλλων τοῦτο πράσσειν«· συνεζήτουν γὰρ »ἀπο- »ρούμενοι περὶ τίνος λέγειν«. ### English translation (Claude) Luke recorded that when the Savior said, “But behold, the hand of him who betrays me is with me on the table. For the Son of Man goes as it has been determined for him, but woe to that man through whom he is betrayed,” the disciples “began to question among themselves which of them it could be who was about to do this”; for they were questioning, “at a loss as to whom he was speaking of.” ### Scripture references - Luke 22:21–23: quotation, high confidence - John 13:22: quotation, high confidence ### Translation notes - The quotations are Luke 22:21–23 and John 13:22. The digital text repeats a line of the quotation (dittography). ### Citation (SBL) Origen, Comm. Jo. 32.251 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-251). ## Commentary on John 32.252 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-252 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark show each disciple suspecting himself. ### Greek text ἀλλὰ κατὰ μὲν τὸν Λουκᾶν οὐκ ἐμφαίνεται ὅτι ἕκαστος καὶ ἑαυτὸν ὑπενόει· κατὰ δὲ τὸν Ματθαῖον καὶ τὸν Μάρκον καὶ τοῦτο παρίσταται. ### English translation (Claude) But according to Luke it is not indicated that each one suspected even himself; according to Matthew and Mark, however, this too is shown. ### Citation (SBL) Origen, Comm. Jo. 32.252 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-252). ## Commentary on John 32.253 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-253 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew: each asked, “Is it I, Lord?” ### Greek text ὁ μὲν γὰρ Ματθαῖός φησι· »Καὶ λυπούμενοι σφόδρα ἤραζαντο λέγειν· Μήτι ἐγώ εἰμι, κύριε;« ### English translation (Claude) For Matthew says, “And being very sorrowful they began to say, ‘Is it I, Lord?’” ### Scripture references - Matt 26:22: quotation, high confidence ### Translation notes - The quotation is Matt 26:22. ### Citation (SBL) Origen, Comm. Jo. 32.253 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-253). ## Commentary on John 32.254 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-254 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark reports the same question, one by one. ### Greek text ὁ δὲ Μάρδος ὅτι »Ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς καθʼ ἕνα· ### English translation (Claude) And Mark, that “they began to be sorrowful and to say to him one by one, ### Scripture references - Mark 14:19: quotation, high confidence ### Translation notes - The quotation, continued in the next section, is Mark 14:19. ### Citation (SBL) Origen, Comm. Jo. 32.254 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-254). ## Commentary on John 32.255 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-255 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples knew that the will of those still growing can change. ### Greek text »Μήτι ἐγώ; καὶ ἄλλος· Μήτι ἐγώ;« ἐμέμνηντο γάρ, οἶμαι, ἄνθρωποι ὄνττες, ὅτι τρεπτή ἐστιν ἡ προαίρεσις τῶν ἔτι προκοπτόντων καὶ ἐπιδεχομένη τὸ ἐναντία θέλειν οἷς πρότερον προέθετο. ### English translation (Claude) ‘Is it I?’ and another, ‘Is it I?’” For they remembered, I think, being human, that the choice of those who are still making progress is changeable and capable of willing the opposite of what it earlier proposed. ### Scripture references - Mark 14:19: quotation, high confidence ### Translation notes - The quotation is Mark 14:19. ### Citation (SBL) Origen, Comm. Jo. 32.255 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-255). ## Commentary on John 32.256 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-256 - Source: Preuschen 4:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing the spiritual struggle, they feared they might be overcome. ### Greek text τάχα δὲ καὶ μαθόντες πρὸς ἃ ἡμῖν ἐστιν ἡ πάλη, εὐλαβοῦντο διὰ τὸ ἐν ἀνθρώπου ποις ἄδηλον μήποτε νικηθέντες παραδέζωνται καὶ τὴν περὶ τοῦ διδασκάλου προδοσίαν. ### English translation (Claude) And perhaps, having also learned against what our struggle is, they were cautious because of what is uncertain in human beings, lest, being overcome, they might accept even the betrayal of the teacher. ### Scripture references - Eph 6:12: allusion, medium confidence ### Translation notes - The allusion is Eph 6:12. ### Citation (SBL) Origen, Comm. Jo. 32.256 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-256). ## Commentary on John 32.257 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-257 - Source: Preuschen 4:459–460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's firm resolve still failed, and he denied Jesus three times. ### Greek text καὶ γὰρ ὁ Πάτρος πρόθεσιν μὲν εἶχεν, ὅτε διαβεβαιούμενος ἔλεγεν· »Εἰ καὶ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ »οὐ σκανδαλισθήσομαι« μὴ ἀρνήσασθαι τὸν Ἰσοῦν· ἐκνικηθεὶς δὲ ὑπὸ τοῦ τῆς δειλίας πνεύματος πρὸ ἀλεκτοροφωνίας τρὶς αὐτὸν ἠρνήσατο. ### English translation (Claude) For Peter too had the resolve not to deny Jesus, when he said with assurance, “Even if all fall away because of you, I will not fall away”; but, overcome by the spirit of cowardice, he denied him three times before the cock crowed. ### Scripture references - Matt 26:33: quotation, high confidence - Matt 26:34: allusion, high confidence - 2 Tim 1:7: echo, medium confidence ### Translation notes - The quotation is Matt 26:33; the allusions are Matt 26:34, 69–75 and 2 Tim 1:7 (“spirit of cowardice”). ### Citation (SBL) Origen, Comm. Jo. 32.257 (Preuschen 4:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-257). ## Commentary on John 32.258 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-258 - Source: Preuschen 4:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one should be overconfident; each disciple searched the others' hearts, wondering who could fall so far. ### Greek text ἐκ τῶν τοιούτων δὴ λόγων διδασκόμεθα· »Ὁ στήκων »βλεπέτω μὴ πέσῃ« καὶ »Μὴ καυχῶ τὰ εἰς αὔριον, οὐ γὰρ οἶδας τί τέξεται ἡ ἐπιοῦσα«. τάχα δὲ καὶ τὸ »Εβλεπον εἰς ἀλλήλους οἱ μα- »θηταὶ« πρὸς τῷ ἁπλούστερον νοουμένῳ καὶ τοιοῦτόν τι δηλοῖ, ὅτι ἕκαστος κατὰ τὸ δυνατὸν ἀνθρωπίνῃ φύσει ἐνεώρα εἰς τὴν προαίρεσιν τοῦ ἑτέρου, ἐπαπορῶν εἰ δύναται ἡ τοιαῦτα πράξασα ψυχῆ καὶ οὕτω πρὸς τὸν ἀψευδῆ διδάσκαλον διατεθεῖσα, ἀληθῶς μαρτυρήσαντα ἐν τῷ εἰρηκέναι· »Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει »με«, ἐπὶ τοσοῦτον ἐκτραπῆναι καὶ ἐπιλαθέσθαι τῶν τοῦ διδασκάλου μαθημάτων, ὡς καὶ ἐπὶ τὴν προδσίαν αὐτοῦ φθάσαι. ### English translation (Claude) From such accounts we are taught: “Let him who stands take heed lest he fall,” and “Do not boast about tomorrow, for you do not know what the coming day will bring forth.” And perhaps “The disciples looked at one another,” besides its simpler meaning, also indicates something like this: that each, as far as is possible for human nature, looked into the choice of the other, wondering whether a soul that had done such things, and had been so disposed toward the truthful teacher, who testified truly in saying, “Truly, truly, I say to you that one of you will betray me,” could turn aside so far and forget the teacher's lessons as to come even to betraying him. ### Scripture references - 1 Cor 10:12: quotation, high confidence - Prov 27:1: quotation, high confidence - John 13:21–22: quotation, high confidence ### Translation notes - The quotations are 1 Cor 10:12, Prov 27:1, and John 13:21–22. ### Citation (SBL) Origen, Comm. Jo. 32.258 (Preuschen 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-258). ## Commentary on John 32.259 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-259 - Source: Preuschen 4:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples were genuinely at a loss; the next text is John 13:23–29. ### Greek text ἐμφαντικὴ γὰρ ἡ περὶ τῶν μαθητῶν λέξις ἡ »Ἀπορούμενοι περὶ τίνος λέγει«· οὐ γὰρ εὐπόρουν ἐννῆσαι περὶ τίνος τὸ προειρημένον ἦν, ἀλλʼ ἦσαν εὑρίσκοντες. Ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς. νεύει οὖν τούτῳ· ἀναπεσὼν ἐκεῖνος ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· Κύριε, τίς ἐστιν; ἀποκρίνεται οὖν ὁ Ἰησοῦς· Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον. βάψας οὖν τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου· καὶ μετὰ τὸ ψωμίον τότε εἰσηλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον. τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ· τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέεγει αὐτῷ Ἰησοῦς· Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ. ### English translation (Claude) For the phrase about the disciples, “at a loss as to whom he was speaking of,” is expressive: they were not able to perceive readily about whom the prediction was, but were at a loss. “One of his disciples, whom Jesus loved, was reclining in the bosom of Jesus. Simon Peter therefore beckons to him, and that one, leaning back on the breast of Jesus, says to him, ‘Lord, who is it?’ Jesus therefore answers, ‘It is he to whom I shall dip the morsel.’ So having dipped the morsel, he takes it and gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him. Jesus therefore says to him, ‘What you do, do quickly.’ Now no one of those reclining knew why he said this to him; for some thought, since Judas had the money-box, that Jesus was saying to him, ‘Buy what we need for the feast,’ or that he should give something to the poor.” ### Scripture references - John 13:22: quotation, high confidence - John 13:23–29: quotation, high confidence ### Translation notes - The digital text reads “ἦσαν εὑρίσκοντες” (“they were finding”), probably for “ἠπόρουν” or with a negative lost; the context requires “were at a loss.” The edition's verse numbers, which had leaked into the digital text, were removed; the closing quotation (John 13:23–29) is the lemma of the next sections. Peter's words in 13:24 are shortened in the lemma. ### Citation (SBL) Origen, Comm. Jo. 32.259 (Preuschen 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-259). ## Commentary on John 32.260 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-260 - Source: Preuschen 4:460–461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beloved disciple at the supper is John, as the end of the Gospel shows. ### Greek text Ὁ ἐν τῷ κόλῳ τοῦ Ἰησοῦ ἀνακείμενος, εἷς τῶν μα- Ἰωάννης· ἐπὶ γὰρ τῷ τέλει τοῦ εὐαγγελίου γάγραπται ὡς «Ἐπιστρα- »φεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολου- »θοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ, και »εἶπεν· Κύριε, τίς ἐστιν ὁ παραδιδούς σε; τοῦ τον οὖν ἰδὼν ὁ Πέτρος » λέγει τῷ Ἰησοῦ· Κύριε, οὗτος δὲ τί; λέγει αὐτῷ ὁ Ἰησοῦς· Ἐὰν »αὐτὸν θέλω μένειν ἕως ἔρχομαι, τὶ πρὸς σέ; σύ μοι ἀκολούθει. »ἐξῆλθεν οὖν ὁ λόγος εἰς τοὺς ἀδλφούς, ὅτι ὁ μαθητὴς ἐκεῖνος οῦκ »ἀποθνήσκει. οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλʼ. ### English translation (Claude) The one reclining in the bosom of Jesus, one of the disciples, was John. For at the end of the Gospel it is written: “Peter, turning around, sees the disciple whom Jesus loved following, who had also leaned back on his breast at the supper and said, ‘Lord, who is the one who betrays you?’ So Peter, seeing him, says to Jesus, ‘Lord, and what about this man?’ Jesus says to him, ‘If I want him to remain until I come, what is that to you? You follow me.’ So the saying went out among the brothers that that disciple would not die. But Jesus did not say to him that he would not die, but, ### Scripture references - John 13:23: allusion, high confidence - John 21:20–23: quotation, high confidence ### Translation notes - The quotation, continued in the next section, is John 21:20–23. A few words are lost in the first sentence of the digital text (“εἷς τῶν μα- Ἰωάννης”); “was” is supplied. ### Citation (SBL) Origen, Comm. Jo. 32.260 (Preuschen 4:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-260). ## Commentary on John 32.261 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-261 - Source: Preuschen 4:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same disciple wrote the Gospel, as John 21:24 says. ### Greek text »Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; ὅτι δὲ ὁ μαθητὴς οὗτος ὁ γράψας τὸ εὐταγγέλιον Ἰωάννης ἐστὶν δῆλον ἐκ τῶν έπιφερομένων οὕτως ἐχόντων ὅτι »Οὗτός ἐστιν ὁ μαθητὴς ὁ καὶ »μαρτυρῶν περὶ τούτων, ὁ γράψας ταῦτα«. ### English translation (Claude) ‘If I want him to remain until I come, what is that to you?’” And that this disciple who wrote the Gospel is John is clear from the words that follow, which run thus: “This is the disciple who bears witness about these things, who wrote these things.” ### Scripture references - John 21:23–24: quotation, high confidence ### Translation notes - The quotations are John 21:23–24. ### Citation (SBL) Origen, Comm. Jo. 32.261 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-261). ## Commentary on John 32.262 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-262 - Source: Preuschen 4:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's closeness to John shows in both scenes, including his wish to know John's end. ### Greek text παρατήρει δὲ ἐν ἀμφοτέροις τοῖς τόποις τοῦ εὐαγγελίου τίνα τρόπον ὁ Πέτρος, ὡς ἐπὶ πλεῖον αὐτῷ θαρρῶν καὶ πρασκεκλιμένος, ὅπου μὲν »Νεύει αὐτῷ καὶ »λέγει· Εἰπὲ τίς ἐστιν, περὶ οὗ ὁ Ἰησοῦς προδώσοντός φησιν«, παρὰ τοὺς λοιποὺς λέγει τῷ Ἰησοῦ περὶ αὐτοῦ· »Κύριε, οὗτος δὲ »τί;« βουλόμενος μαθεῖν καὶ τὸ κατἂ τὸν Ἰωάννην τέλος ὁμοίως τῷ ἐγνωκέναι τὰ περὶ αὑτοῦ, ὅτι ὅταν γηράσῃ ἐκτενεῖ τὰς χεῖρας αὐτοῦ, καὶ ἄλλος αὐτὸν ζώσει καὶ οἴσει ὅπου οὐ θέλει. ### English translation (Claude) Observe in both places of the Gospel how Peter, as one who trusted him more and was more inclined toward him, in one place “beckons to him and says, ‘Tell us who it is of whom’” Jesus speaks as the betrayer; and in the other, beyond the others, says to Jesus about him, “Lord, and what about this man?”, wishing to learn also about John's end, just as he had come to know what concerned himself: that when he grew old he would stretch out his hands, and another would gird him and carry him where he did not wish. ### Scripture references - John 13:24: quotation, high confidence - John 21:21: quotation, high confidence - John 21:18: allusion, high confidence ### Translation notes - The quotations and allusions are John 13:24, 21:21, and 21:18. ### Citation (SBL) Origen, Comm. Jo. 32.262 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-262). ## Commentary on John 32.263 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-263 - Source: Preuschen 4:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beloved disciple's place at Jesus' bosom must be read spiritually, as a real honor. ### Greek text εἴπερ δὲ ἃ ἐλάλει ῥήματα ὁ Ἰησοῦς πνεῦμά ἐστιν καὶ οὐ γράμμα, διʼ ὅλων ζωή εστιν καὶ οὐδαμῶς θάνατος, καὶ μιμούμενος αὐτὸν ὁ μαθητὴς ὃν ἠγάπα πνεῦμα καὶ ζωὴν ἀναγράφει, ἀκουστέον τοῦ »Ἦν ἀνακείμενος εἷς ἐκ »τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ« ἀξίως τιμῆς, ἧς πρέπει διδόναι τὸν υἱὸν τοῦ θεοῦ καὶ λαμβάνειν τὸν ἀγαπώμενον ὑπʼ αὐτοῦ. ### English translation (Claude) And if the words that Jesus spoke are spirit and not letter, wholly life and in no way death, and if the disciple whom he loved, imitating him, writes down spirit and life, then “One of his disciples was reclining in the bosom of Jesus” must be understood in a way worthy of the honor which it befits the Son of God to give and the one loved by him to receive. ### Scripture references - John 6:63: allusion, high confidence - 2 Cor 3:6: allusion, medium confidence - John 13:23: quotation, high confidence ### Translation notes - The allusions are John 6:63 and 2 Cor 3:6; the quotation is John 13:23. ### Citation (SBL) Origen, Comm. Jo. 32.263 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-263). ## Commentary on John 32.264 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-264 - Source: Preuschen 4:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John in Jesus' bosom symbolizes his rest in the Word, as the Word is in the Father's bosom. ### Greek text καὶ νομίζω ὅτι εἰ καὶ συμβολικῶς τότε ἀνακείμενος Ἰωάννης ἦν ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, τοῦ διδασκάλου, τὸ συμβολικὸν τοῦτο ἀγάπης κριθεὶς ἄξιος τῆς ἀπὸ τοῦ διδασκάλου, τὸ συμβολικὸν τοῦτο παρίστησιν ὅτι Ἰωάννης άνακείμενος τῷ λόγῳ καὶ τοῖς μυστικωτέροις ἐναναπαυόμενος, ἀνέκειτο ἐν τοῖς κόλποις τοῦ λόγου, ἀνάλογον τῷ καὶ αὐτὸν εἶναι ἐν τοῖς κόλποις τοῦ πατρός, ἐκεῖνος ἐξηγήσατο«. ### English translation (Claude) And I think that, even if John was then reclining symbolically in the bosom of Jesus the teacher, having been judged worthy of this symbol of love from the teacher, this symbol shows that John, reclining on the Word and resting in the more mystical things, lay in the bosom of the Word, analogous to the Word's own being in the bosom of the Father, as it says: … “he has made him known.” ### Scripture references - John 13:23: allusion, high confidence - John 1:18: quotation, high confidence ### Translation notes - The allusion is John 1:18. The digital text is disordered here: words of the quotation of John 1:18 (“the only-begotten God, who is in the bosom of the Father”) have been displaced into the next section, and the text of the section is partly repeated. ### Citation (SBL) Origen, Comm. Jo. 32.264 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-264). ## Commentary on John 32.265 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-265 - Source: Preuschen 4:461–462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understood spiritually, Abraham's bosom answers an objector who mocked the story of Lazarus as if only one could lie there. ### Greek text εἰ μὴ »θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, κατὰ τὸ »Ὁ μονογενὴς ταπεινότετον δὲ ἀκούομεν καὶ τοῦ »Ἐγένετο δὲ ἀποθανεῖν τὸν κόλπον »χὸν καὶ ἀπενεχθῆναι αὐτὸν † ἀπὸ τῶν ἀγγέλων εἰς τὸν κόλπον »Ἀβραάμ«, τοιοῦτόν τι καὶ περὶ τοῦ κόλπου Ἀβραὰμ νοήσομεν· ὅπερ ἐὰν οὕτως * * * ἐσόμεθα, ἀπολογησάμενοι πρὸς τὴν κατʼ ἄγνοιαν περὶ τῆς γραφῆς ἐπαπόρησιν, λεχθεῖσαν ὑπο τοῦ βουληθέντος ἀθετῆσαι τὴν περὶ τὸν πλούσιον καὶ τὸν πένητα διήγησιν· εἰ γὰρ ἀνέκειτο, φησίν, εἰς τὸν κόλπον τοῦ Ἀβρὰὰ ὀ Λάζαρος, ἕτερος πρὸ τοῦ τοῦτον ἐξελθεῖν βίον ἦν ἂν ἐν τῷ κόλπῳ τοῦ Ἀβραάμ, καὶ πρὸ ἐκείνου ἄλλος. ### English translation (Claude) … “the only-begotten God, who is in the bosom of the Father” … If we do not take in too lowly a sense also “It came to pass that the poor man died and was carried away by the angels into Abraham's bosom,” we shall understand something like this also about Abraham's bosom. If this is … thus, we shall be … having answered the objection raised in ignorance of Scripture by one who wanted to reject the narrative about the rich man and the poor man. For if, he says, Lazarus reclined in the bosom of Abraham, another would have been in Abraham's bosom before this one departed this life, and before him another. ### Scripture references - John 1:18: quotation, high confidence - Luke 16:22: quotation, high confidence ### Translation notes - The quotations are John 1:18 and Luke 16:22. The lines of the digital text are scrambled: the words of John 1:18 belong with the end of 32.264, and “if we do not … too lowly” (εἰ μὴ … ταπεινότερον) introduces Luke 16:22; the translation follows this probable order. A dagger (†) and a marked gap (* * *) remain; “…” marks what cannot be translated. The objector who rejected the parable is unidentified. ### Citation (SBL) Origen, Comm. Jo. 32.265 (Preuschen 4:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-265). ## Commentary on John 32.266 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-266 - Source: Preuschen 4:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Countless souls can rest in Abraham's bosom at once, sharing what was revealed to him. ### Greek text ἀλλὰ καὶ ἄλλου, φησί, δικαίου ἐξελθόντος ὁ πτωχὸς ὑπαναστήσεται· οὐ γὰρ ἑώρα τὸν κόλπον τοῦ Ἀβραὰμ ὁ περὶ τούτων ἐπαπορῶν, καὶ ὅτι δυνατόν ἐστιν μυρίους ἐντῷ κόλπῳ τοῦ Ἀβραὰμ ἅμα ἀναπαύσσεσθαι, κοινωνουντας τῶν ἀποκαλυφθέντων αὐτῷ. ### English translation (Claude) “But also,” he says, “when another righteous man departs, the poor man will have to get up.” For the one who raised these difficulties did not see the bosom of Abraham, and that countless people can rest in the bosom of Abraham at the same time, sharing in the things revealed to him. ### Scripture references - Luke 16:22: allusion, high confidence ### Translation notes - The objector's words are reported with “he says.” ### Citation (SBL) Origen, Comm. Jo. 32.266 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-266). ## Commentary on John 32.267 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-267 - Source: Preuschen 4:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A further use of “bosom”: Moses' hand made leprous and restored. ### Greek text Εἰ δὲ καὶ ἄλλον τοπον περὶ τῆς τοῦ κόλπου ὀνομασίας δεήσει παραθέσθαι ἀπὸ τῆς γραφῆς, φέρε ἐξετάσωμεν τίνα τρόπον εἶπεν κύριος τῷ Μωϋσῇ· »Πάλιν εἰσένεγκον τὴν χεῖρά σου εἰς τὸν »κόλπον σου. καὶ εἰσήνεγκεν τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, »καὶ ἐξήνεγκεν αὐτὴν ἐκ τοῦ κόλπου αὐτοῦ καὶ ἐγένετο ἡ χείρ »αὐτοῦ λεπρῶσα ὠσεὶ χιών. καὶ εἶπεν· Εἰσένεγκον τὴν χεῖρά σου »εἰς τὸν κόλπον σου. καὶ εἰσήνεγκε τὴν χεῖρα αὐτοὺ εἰς τὸν κόλπον »αὐτοῦ, καὶ ἐξήνεγκεν αὐτὴν ἐκ τοῦ κόλπου αὐτοῦ, καὶ πάλιν ἀπε- »κατεστάθη εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ«. ### English translation (Claude) And if we must also set out another passage from Scripture about the use of the word “bosom,” come, let us examine how the Lord said to Moses: “Put your hand again into your bosom. And he put his hand into his bosom, and took it out of his bosom, and his hand became leprous like snow. And he said, ‘Put your hand into your bosom.’ And he put his hand into his bosom, and took it out of his bosom, and it was restored again to the color of his flesh.” ### Scripture references - Exod 4:6–7: quotation, high confidence ### Translation notes - The quotation is Exod 4:6–7 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.267 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-267). ## Commentary on John 32.268 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-268 - Source: Preuschen 4:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hand stands for actions; Moses' bosom has a literal power that makes them leprous and a spiritual power that restores them. ### Greek text χαλεπὸν μὲν οὖν ἰδεῖν καὶ ὑπὲρ ἡμᾶς, τίνος σύμβολον εἶναι δύναται τὸ σημεῖον τοῦτο. ἐπεὶ δὲ χρὴ καὶ ἡμᾶς μὴ ἀργεῖν ἀπὸ τοῦ ζητεῖν καὶ τὸ ὑποπῖπτον εἰς κρίσιν παραδοῦναι τῷ ἐντευξομένῳ, φήσομεν ὅτι ἡ χεὶρ πράξεων πολλαχοῦ σύμβολόν ἐστιν· ὁ δὲ κόλπος Μωϋσέως δύο δυνάμεις ἔχει, τὴν μὲν προτέραν καὶ κατὰ τὰ τοῦ γράμματος νοήματα, ποιοῦσαν τὴν πρᾶξιν τοῦ πράττοντος ὡσεὶ χιών, ὅσον ἐπὶ τῇ Ἑβραίων φωνῇ, [ἢ] καὶ λεπρῶσαν· τὴν δὲ δευτέραν καὶ κατὰ τὸν πνευματικὸν νόμον, καθαρὰν ἀποδεικνύουσαν τὴν πολιτείαν καὶ ἀποκαθιστανομένην εἰς τὸ βούλημα τῆς φύσαως τοῦ λόγου. ### English translation (Claude) It is difficult, and beyond us, to see what this sign can be a symbol of. But since we too must not be idle in inquiry, and must submit what occurs to us to the judgment of the reader, we shall say that the hand is in many places a symbol of actions; and the bosom of Moses has two powers: the first, according to the meanings of the letter, which makes the action of the one who acts “like snow” (as far as the Hebrew wording goes) and also leprous; the second, according to the spiritual law, which shows the conduct pure and restored to what the nature of reason intends. ### Scripture references - Exod 4:6–7: allusion, high confidence ### Translation notes - The remark on the Hebrew wording is obscure. The editor deletes “or” (ἢ) before “also leprous.” “The nature of reason” (λόγος) may also be read “the nature of the Word.” ### Citation (SBL) Origen, Comm. Jo. 32.268 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-268). ## Commentary on John 32.269 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-269 - Source: Preuschen 4:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those not persuaded by the letter may be persuaded by the spiritual sense of the law. ### Greek text καὶ τήρει γε ὅτι ἐπιφέρεται τούτοις τὸ »Ἐὰν μὴ πιστεύσωσίν σοι μηδὲν »εἰσακούσωσιν τῆς φωνῆς του σημείου τοῦ πρώτου, πιστεύσουσίν σοι »τῆς φωνῆς τοῦ σημείου τοῦ δευτέρου«· ὁ γὰρ μὴ πιστεύσας τῇ ἐκδοχῇ τοῦ γράμματος, διὰ μεγαλόνοιαν πιστεύει τῇ πνευματικῇ τοῦ νόμου διηγήσει. ### English translation (Claude) And note that these words follow: “If they do not believe you nor listen to the voice of the first sign, they will believe you for the voice of the second sign.” For the one who did not believe the interpretation of the letter believes, through greatness of mind, the spiritual explanation of the law. ### Scripture references - Exod 4:8: quotation, high confidence ### Translation notes - The quotation is Exod 4:8. ### Citation (SBL) Origen, Comm. Jo. 32.269 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-269). ## Commentary on John 32.270 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-270 - Source: Preuschen 4:462–463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For one who believes neither sign, the water turns to blood. ### Greek text ἐὰν δέ τις μὴ πιστεύσῃ τοῖς δυσὶ σημείοις τούτοις, τῷ μὲν προτέρῳ ὅτι λεπρὰν ποιεῖ τὴν πρᾶξιν, τῷ δε δευτέρῳ ὅτι ἀποκαθίστησιν αὐτὴν εἰς τὸ κατὰ φύσιν, τὸ ὕδωρ τούτῳ αἷμα γίνε- ται. ### English translation (Claude) But if someone does not believe these two signs, the first because it makes the action leprous, the second because it restores it to its natural state, for him the water becomes blood. ### Scripture references - Exod 4:9: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.270 (Preuschen 4:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-270). ## Commentary on John 32.271 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-271 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus 4:9: river water poured out becomes blood. ### Greek text γέγραπται γάρ· »Καὶ ἔσται ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ »σημείοις τούτοις μηδὲ εἰσακούησωσιν τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ »ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν, καὶ ἔσται τὸ ὕδωρ »ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ αἷμα ἐπὶ τοῦ ξηροῦ«. ### English translation (Claude) For it is written: “And it shall be, if they do not believe you for these two signs, nor listen to your voice, you shall take some of the water of the river and pour it on the dry ground, and the water that you take from the river shall be blood on the dry ground.” ### Scripture references - Exod 4:9: quotation, high confidence ### Translation notes - The quotation is Exod 4:9 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.271 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-271). ## Commentary on John 32.272 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-272 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With the third sign, belief is no longer mentioned. ### Greek text καὶ πρόσχες δὲ ὅτι ἐπὶ τούτου τοῦ σημείου ούκέτι λέγεται τὸ ἢ »πιστεύσωσίν »σοι«, ἢ οὐ πιστεύσουσιν. ### English translation (Claude) And notice that in the case of this sign it is no longer said whether “they will believe you” or will not believe. ### Citation (SBL) Origen, Comm. Jo. 32.272 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-272). ## Commentary on John 32.273 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-273 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unbelief turns the life-giving word into blood for the unbeliever. ### Greek text δηλοῦται γὰρ ὅτι τῷ μὴ πιστεύσαντι τοῖς δυσὶ σημείοις τὸ λαμβανόμενον ἀπὸ τοῦ ποταμοῦ ὕδωρ αἷμα γίνεται, διʼ ἀπιστίαν ποτίμου ἀπολαύειν οὐ δυναμένῳ λόγου. ### English translation (Claude) For it is shown that for the one who did not believe the two signs the water taken from the river becomes blood, since through unbelief he cannot enjoy the drinkable word. ### Citation (SBL) Origen, Comm. Jo. 32.273 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-273). ## Commentary on John 32.274 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-274 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We too may rest in Jesus' bosom by love; Peter beckons to John and asks who is meant. ### Greek text ἀλλὰ γὰρ ἐπανέλθωμεν, πλείονα τοῦ δέοντος διὰ τὸν κόλπον τοῦ Ἰησοῦ παραλαβόντες εἰς τὸν τόπον ἐπὶ τὸ προκείμενον, καὶ μαθόντες ὅτι ὃν ἠγάπα ἁ Ἰησοῦς ἦν ἀνακείμενος ἐν τῷ κόλπῳ αὐτοῦ ἀγάπῃ· οὕτω γὰρ καὶ αὐτοὶ ἀνακεισόμενθα ἐν τῷ κόλπῳ τοῦ Ἰησοῦ· νεύει δὲ τῷ· ἀγαπωμένῳ μαθητῇ Σίμων Πέτρος, καὶ μὴ ἀρκούμενος τῷ νεύματι φησὶν αὐτῷ· »Εἰπὲ τίς ἐστιν περὶ οὗ λέγει«. ### English translation (Claude) But let us return to our subject, having taken in more passages than necessary because of the bosom of Jesus, and having learned that the one whom Jesus loved was reclining in his bosom in love; for so we too shall recline in the bosom of Jesus. Simon Peter beckons to the beloved disciple, and, not content with the nod, says to him, “Tell us who it is of whom he speaks.” ### Scripture references - John 13:23–24: quotation, high confidence ### Translation notes - The quotation is John 13:24. ### Citation (SBL) Origen, Comm. Jo. 32.274 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-274). ## Commentary on John 32.275 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-275 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Winking with deceit is condemned in Proverbs, but Peter's nod came from love of learning. ### Greek text ἐπεὶ οὖν τὸ νεύειν εʼν ταῖς Παροιμίαις εἰς διαβολήν λαμβάνεται· ὁ γὰρ φαῦλος »ἐννεύει »μὲν ὀφθαλμῷ, φησίν, σημαίνει δὲ ποδί, διδάσκει δὲ νεύμασι δακτύ- »λων, καὶ διεστραμμένῃ καρδίᾳ τεκταίνεται κακά« καὶ »Ὁ ἐννεύων »Ὀφθαλμοῖς μετὰ δόλου συνάγει ἀνδράσι λύπας«, λεκτέον ὅτι φαῦλον οὐ τὸ νεύειν έστίν, ἀλλὰ τὸ νεύειν ὀφθαλμῷ, τοῦτʼ ἔστιν πλαγιάζειν τὸν ὀφθαλμὸν καὶ μὴ ὀρθὰ βλέπειν, καὶ τὸ νεύειν μετὰ δόλου ἐστὶν τὸ ψεκτόν· νεύειν δὲ φιλομαθῶς Πέτρου εργον ἦν, καὶ ἀκολούθως τῷ τοιούτῳ νεύματι λέγειν τῷ συμφοιτητῇ, ὡς παρρησίαν πλείονα ἔχοντι πρὸς τὸν διδάσκαλον· »Εἰπὲ τίς ἐστιν περὶ οὗ λέγει«. ### English translation (Claude) Since, then, beckoning is taken in Proverbs in a bad sense (for the wicked man, it says, “winks with the eye, signals with the foot, teaches with gestures of the fingers, and with a perverted heart devises evil,” and “He who winks with the eyes with deceit gathers griefs for men”), it must be said that it is not beckoning that is bad, but beckoning with the eye, that is, looking askance and not seeing straight; and beckoning with deceit is what is blameworthy. But to beckon from love of learning was Peter's act, and, in keeping with such a nod, to say to his fellow disciple, as one having greater boldness toward the teacher, “Tell us who it is of whom he speaks.” ### Scripture references - Prov 6:13–14: quotation, high confidence - Prov 10:10: quotation, high confidence - John 13:24: quotation, high confidence ### Translation notes - The quotations are Prov 6:13–14, Prov 10:10, and John 13:24. ### Citation (SBL) Origen, Comm. Jo. 32.275 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-275). ## Commentary on John 32.276 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-276 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To learn the mystery of the betrayal, John moved from Jesus' bosom up to his breast. ### Greek text ἐβούλετο γὰρ ἴσως τὸ κατὰ τὴν προδοσίαν, ἣν προδίδωσιν Ἰούδας τὸν Ἰησοῦν, μυστήριον ἰδεῖν, ὅπερ ἵνα μάθῃ ὁ Πέτρος, Ἰωάννης πρότερον ἀνακείμενος ἐν τῷ κόλπῳ τοῦ Ἰησοῦ ἐπαναβέβηκεν καὶ ἀνέπεσεν ἐπὶ τὸ στῆθος,. ### English translation (Claude) For perhaps he wanted to see the mystery of the betrayal by which Judas betrays Jesus; and so that Peter might learn it, John, who was first reclining in the bosom of Jesus, rose higher and leaned back on his breast. ### Scripture references - John 13:25: allusion, high confidence ### Translation notes - The allusion is John 13:25. ### Citation (SBL) Origen, Comm. Jo. 32.276 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-276). ## Commentary on John 32.277 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-277 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only by moving to the breast did John receive the answer. ### Greek text καὶ τάχα μὴ ἀναπεσόντι ἐπὶ τὸ στῆθος, ἀλλὰ μείναντι ἐπὶ τοῦ ἀνακεῖσθαι ἐν τῷ κόλπῳ, οὐκ ἂν παρέδωκεν ὃν ἐπόθει μανθάνειν Ἰωάννης ἢ Πάτρος λόγον. ### English translation (Claude) And perhaps, had he not leaned back on the breast, but remained reclining in the bosom, Jesus would not have handed over the word that John, or Peter, longed to learn. ### Citation (SBL) Origen, Comm. Jo. 32.277 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-277). ## Commentary on John 32.278 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-278 - Source: Preuschen 4:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the Gospel's end John is marked by the higher position, leaning on Jesus' breast. ### Greek text εἰ καὶ ἀνακείμενος οὖν πρότερον μὲν ἦν ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὕστερον δὲ ἀνέπεσν ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ, διὰ τοῦ δευτέρου ἐν τοῖς τελευταίοις τοῦ εὐαγγελίου χαρακτηρίζεται ὡς μείζονος καὶ διαφέροντος ὁ τοῦ Ἰησοῦ γνήσιος μαθητής. ### English translation (Claude) So even if he was first reclining in the bosom of Jesus and afterward leaned back on the breast of Jesus, it is by the second that the genuine disciple of Jesus is characterized at the end of the Gospel, as greater and more excellent. ### Citation (SBL) Origen, Comm. Jo. 32.278 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-278). ## Commentary on John 32.279 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-279 - Source: Preuschen 4:463–464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John 21:20 describes John by his leaning on the breast, not by his place in the bosom. ### Greek text γέγραπται γὰρ ὅτι »Ἐπιστραφεὶς ὁ Πέτρος βλέπει »τὸν μαθητὴν ὅν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν »ἐν τῷ δείπνῳ ἐπὶ τὸ στὴθος αὐτοῦ καὶ εἶπεν· Κύριε, τίς ἐστιν ὁ »παραδιδούς σε;« οὐ γὰρ γέγραπται· >ὃς ἦν ἀνακείμενος ἐν τῷ κόλπῳ Ἰησοῦ<. ### English translation (Claude) For it is written, “Peter, turning around, sees the disciple whom Jesus loved following, who had also leaned back on his breast at the supper and said, ‘Lord, who is the one who betrays you?’” For it is not written, “who was reclining in the bosom of Jesus.” ### Scripture references - John 21:20: quotation, high confidence ### Translation notes - The quotation is John 21:20. ### Citation (SBL) Origen, Comm. Jo. 32.279 (Preuschen 4:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-279). ## Commentary on John 32.280 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-280 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus answers: the betrayer is the one who receives the dipped morsel. ### Greek text Τί δὲ καὶ ἀποκρινόμενος εἶπεν ὁ κύριος δθωρήσωμεν. »Ἐκεῖνος, φησίν, ἐστὶν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ«. ### English translation (Claude) Let us also consider what the Lord said in answer: “It is he,” he says, “to whom I shall dip the morsel and give it.” ### Scripture references - John 13:26: quotation, high confidence ### Translation notes - The quotation is John 13:26. ### Citation (SBL) Origen, Comm. Jo. 32.280 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-280). ## Commentary on John 32.281 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-281 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan entered Judas only after the morsel, not when he first put the betrayal into his heart. ### Greek text "δῶσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου. καὶ μετὰ τὸ ψώμιον τότε εἶπεν οὖν τοῦτο ἐστὶν ᾧ ἐγὼ βάψω τὸ ψωμίιον λαμβάνει καὶ δίεἰσῆλθεν εἰς ἐκεῖνον ὀ Ἰησοῦς, οὐ δυνηθεὶς πρότερον εʼσελθεῖν, οὐδὲ εὐδέως ἅμα τῷ βεβληκέναι εἰς τὴν καρδίαν ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης. ### English translation (Claude) … “It is he to whom I shall dip the morsel.” … he takes it and gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him, not having been able to enter before, nor immediately when he had put it into the heart that Judas son of Simon Iscariot should betray him. ### Scripture references - John 13:26–27: quotation, high confidence - John 13:2: allusion, high confidence ### Translation notes - The quotations are John 13:26–27; the allusion is John 13:2. The lines of the digital text are scrambled here and it reads “Jesus” (ὁ Ἰησοῦς) where the sense and the Gospel require “Satan”; the translation follows the evident sense. ### Citation (SBL) Origen, Comm. Jo. 32.281 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-281). ## Commentary on John 32.282 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-282 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The morsel took from Judas the good he only seemed to have. ### Greek text ἐχρῆν γάρ, οἶμαι, δὶὰ τῆς δόσεως τοῦ ψωμίου ἀντιλαβεῖν αὐτὸ ἀπὸ τοῦ ἀναξίου ἔχειν τὸ κρεῖττον ὃ ἐδόκει ἔχειν· ἀπὸ γὰρ τοῦ μὴ ἔχοντος καὶ ὃ δοκεὶ ἔχειν ἀρθήσεται ἀπʼ αὐτοῦ. ### English translation (Claude) For it was necessary, I think, through the giving of the morsel, to take back from the unworthy one the better thing he seemed to have; for from him who does not have, even what he seems to have will be taken away. ### Scripture references - Luke 8:18: allusion, high confidence - Matt 25:29: allusion, medium confidence ### Translation notes - The allusion is Luke 8:18 (compare Matt 25:29). ### Citation (SBL) Origen, Comm. Jo. 32.282 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-282). ## Commentary on John 32.283 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-283 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stripped of the better thing, Judas made room for Satan. ### Greek text ἀφαιρεθεὶς οὖν ὁ Ἰούδας ὡς ἀνάξιος τοῦ κρείττονος τοῦ εἰπόντος, κεχώρηκε τὴν εἰς αὐτὸν τοῦ Σατανᾶ εἴσοδον. ### English translation (Claude) So Judas, deprived, as unworthy, of the better thing from the one who spoke, made room for Satan's entrance into him. ### Scripture references - John 13:27: allusion, high confidence ### Translation notes - “Of the better thing from the one who spoke” renders a compressed phrase (τοῦ κρείττονος τοῦ εἰπόντος); the sense is uncertain. ### Citation (SBL) Origen, Comm. Jo. 32.283 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-283). ## Commentary on John 32.284 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-284 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As peace returns from one who refuses it, so Judas lost the better thing; Paul's exchange of abundance and lack illustrates this. ### Greek text παραδείγματος δὲ ἕνεκεν ἵνα νοηθῇ πῶς ψωμίον μὲν ἔχωκεν ὁ κύριος τῲ Ἰούδᾳ, ἐκεῖνος δὲ τότε ἀπέθετο κρεῖττόν τε ἐνυπάρχον ἐν ἀῦτῷ, καὶ τάχα τὴν εἰρήνην. ὑποστρέφουσαν ἀπὸ τοῦ ἀκούσαντος καὶ μὴ παραδεξαμένου ἐπὶ τὸν εἰπόντα, κατὰ τὸ λελεγμένον ὅτι »Ἐὰν μὲν ᾖ ἐκεῖ υἱὸς »εἰρήνης, ἡ εἰρήνη ὑμῶν ἐπʼ αὐτὸν ἀναπαύσεται· ἐὰν δὲ μὴ ᾖ ἐκεῖ »υἱὸς εἰρήνης, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἀνακάμψει«, παραθησόμεθα καὶ ἀπὸ τῆς πρὸς Κορινθίους δευτέρας ἐπιστολῆς ταῦτα οὕτως γεγραμμένα· »Τὸ ὑμῶν περίσσευμα εἰς το ἐκείνων ὑστέρημα, ἵνα καὶ »τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα«. ### English translation (Claude) By way of example, so that it may be understood how the Lord gave a morsel to Judas, and he then laid aside the better thing that was in him, perhaps the peace, which returns from the one who heard and did not accept it to the one who spoke it, according to the saying, “If a son of peace is there, your peace will rest on him; but if no son of peace is there, your peace will return to you,” we shall set beside it also these words written in the second letter to the Corinthians: “Your abundance for their lack, so that their abundance also may be for your lack.” ### Scripture references - Luke 10:6: quotation, high confidence - 2 Cor 8:14: quotation, high confidence ### Translation notes - The quotations are Luke 10:6 and 2 Cor 8:14. ### Citation (SBL) Origen, Comm. Jo. 32.284 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-284). ## Commentary on John 32.285 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-285 - Source: Preuschen 4:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The morsel took peace away from Judas, and the one who watches for an opening entered him. ### Greek text κατανοήσας γὰρ τὴν ἐν τούτοις ἀντίδοσιν χοϊκῶν πρὸς πνευματικά, δυνήσῃ ἰδεῖν πῶς τῷ μὴ ἐαξίῳ ἄρτου ψωμίον ἐπιδέδωκεν, ἵνα διὰ τοῦ ψωμίου ἀφέλῃ αὐτοῦ, ὠς ἀναξίου ἔτι ἀκούειν· » Καὶ γὰρ ὁ ἄνθρωπος »τῆς εἰρήνης μου« τὴν εἰρήνην (»ὁ ῥυπαρὸς γὰρ ῤυπανθήτω ἔτι«), ἧς ἀφαιρεθείσης ὁ ἐπιτηρῶν καιροὺς τῆς εἰς τὴν ψυχὴν εἰσόδου αὐτοῦ, καὶ τὸν διδόντα αὐτῷ τόπον εἰδελθεῖν, εἰς τὸν Ἰούδαν εἰσῆλθεν. ### English translation (Claude) For if you consider the exchange of earthly things for spiritual in these words, you will be able to see how he gave a morsel to the one unworthy of bread, so that through the morsel he might take away from him, as one no longer worthy to hear “For even the man of my peace,” the peace (“for let the filthy be filthy still”); and when it was taken away, the one who watches for opportunities of entering the soul, and for the one who gives him room to enter, entered into Judas. ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence - Rev 22:11: quotation, high confidence - Eph 4:27: allusion, medium confidence ### Translation notes - The quotations are Ps 41:9 (40:10 LXX) and Rev 22:11; the allusion is Eph 4:27. ### Citation (SBL) Origen, Comm. Jo. 32.285 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-285). ## Commentary on John 32.286 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-286 - Source: Preuschen 4:464–465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan first only put the thought into Judas's heart; after the morsel he entered him. ### Greek text ἅμα δὲ παρατήρει ὅτι πρότερον μὲν οὐκ εἰσῆλθεν ὁ Σατανᾶς εἰς τὸν Ἰούδαν, ἀλλὰ βεβλήκει μόνον εἰς τὴν καρδίαν »ἵνα »παραδῷ Ἰούδας Σίμωνος Ἰσκαριώτης τὸν διδάσκαλον«· κατὰ δὲ τὰ νῦν ἐξεταζόμενα μετὰ τὸ ψωμίον εἰσῆλθεν εἰς ἐκεῖνον. ### English translation (Claude) At the same time observe that before, Satan did not enter into Judas, but had only put it into the heart “that Judas son of Simon Iscariot should betray” the teacher; but according to the passage now being examined, after the morsel he entered into him. ### Scripture references - John 13:2: quotation, high confidence - John 13:27: allusion, high confidence ### Translation notes - The allusions are John 13:2 and 13:27. ### Citation (SBL) Origen, Comm. Jo. 32.286 (Preuschen 4:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-286). ## Commentary on John 32.287 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-287 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Guard the heart against the devil's darts, lest he then enter. ### Greek text διόπερ καὶ ἠμεῖς φυλαττώμεθα, μήποτε ὁ διάβολος βάλῃ εἰς τὴν καρδίαν ἡμῶν ὀτιποτοῦν τῶν πεπυρωμένων αὐτοῦ βελῶν· ἐὰν γὰρ βάλῃ, ἐπιτηρεῖ μετὰ τοῦτο καὶ αὐτὸς εἰσελθεῖν. ### English translation (Claude) Therefore let us too be on guard, lest the devil put into our heart any one of his fiery darts; for if he puts one in, he watches afterward to enter himself. ### Scripture references - Eph 6:16: allusion, high confidence ### Translation notes - The allusion is Eph 6:16. ### Citation (SBL) Origen, Comm. Jo. 32.287 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-287). ## Commentary on John 32.288 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-288 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does Jesus say he will dip the morsel, not just give it? ### Greek text ζητήσαι δʼ ἄν τις, διὰ τί οὐ γέγραπται· > ἐκεῖνός ἐστιν, ᾧ ἐγὼ δώσω τὸ ψωμίον < ἀλλὰ μετὰ προσθήκης τῆς »βάψω«· «Βάψω, γάρ φησι, τὸ ψωμίον καὶ δώσω«. ### English translation (Claude) One might ask why it was not written, “It is he to whom I shall give the morsel,” but with the addition of “I shall dip”: “I shall dip,” he says, “the morsel and give it.” ### Scripture references - John 13:26: quotation, high confidence ### Translation notes - The quotation is John 13:26. ### Citation (SBL) Origen, Comm. Jo. 32.288 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-288). ## Commentary on John 32.289 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-289 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dipped morsel drew out of Judas the “dye” the Word had put in him, so that Satan could enter. ### Greek text καὶ »βάψας τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκα- »ριώτῃ«. ὡς ἐν τοιούτος δὴ τόποις πρόσχες εἰ δύνασαι τὸν εἰλικρινῆ ἄρτον ἀβαφῆ φάσεκιν εἶναι καὶ καθʼ αὑτὸν τρόφιμον· τὸ δὲ τῷ Ἰούδᾳ. ἐπιδιδόμενον καὶ οὐκ ἄρτος ἦν τὸ ψωμίον, καὶ οὐ ψωμίον ἀβαφές, ἀλλὰ βεβαμμένον τῷ δυναμένῳ ἀποσπάσαι τῆς ψυχῆς αὐτοῦ τὴν ἀπὸ τοῦ λόγου ἐπὶ ποσὸν ἐγγινομένην βαφήν, ἵνα μετὰ τὸ ψωμίον εἰσέλθῃ εἰς ἐκεῖνον ὁ Σατανᾶς. ### English translation (Claude) And “having dipped the morsel, he takes it and gives it to Judas son of Simon Iscariot.” In such passages, then, consider whether you can say that pure bread is undipped and nourishing in itself; but what was given to Judas was a morsel and not bread, and not an undipped morsel, but one dipped in what could draw out of his soul the dye that had to some degree come into it from the Word, so that after the morsel Satan might enter into him. ### Scripture references - John 13:26–27: quotation, high confidence ### Translation notes - The quotation is John 13:26–27. Origen plays on βάπτω, “dip,” and βαφή, “dye.” ### Citation (SBL) Origen, Comm. Jo. 32.289 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-289). ## Commentary on John 32.290 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-290 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew, Mark, and Luke have related sayings about dipping in the dish. ### Greek text ἐγὼ δὲ ζητήσαιμʼ ἂν ὡς τούτῳ συγγενὲς τὸ ἀπὸ τοῦ κατὰ Ματθαῖον· »Ὁ ἐμβάψας τὴν χεῖρα μετʼ »ἐμοῦ ἐν τῶ τρυβλίῳ, οὗτός με παραδώσει«, καὶ τὸ ἀπὸ τοῦ κατὰ Μάρκον »Ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ τρυβλίον«. καὶ τὸ ἀπὸ τοῦ κατὰ Λουκᾶν δέ, εἰ καὶ μὴ ὀνομάζει τὸ »Ἐμβάψας«, ἀλλʼ ᾗ φησί γε· ### English translation (Claude) But I would ask whether akin to this is the saying in the Gospel according to Matthew, “He who dipped his hand with me in the dish, he will betray me,” and that in the Gospel according to Mark, “He who is dipping with me into the dish.” And that in the Gospel according to Luke too, even though it does not use the word “dipped,” yet where it says: ### Scripture references - Matt 26:23: quotation, high confidence - Mark 14:20: quotation, high confidence ### Translation notes - The quotations are Matt 26:23 and Mark 14:20; the quotation of Luke 22:21 follows in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.290 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-290). ## Commentary on John 32.291 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-291 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen suggests that Judas shamelessly failed to give his teacher precedence at the dish. ### Greek text »Πλὴν ἰδοὺ ἠ χεὶρ τούτου ἀληθὴς παρὰ τοῖς ἐμοῦ εὑρεθείη ἂν πολλῷ σοφωτέροις· ἐγὼ δὲ στοχάζομαι, μήποτε τὸν τὸ ἀναδὲς τοῦ Ἰούδα καὶ ἐν τούτῳ ἐμφαίνεται, μὴ τιμῶντος τὸν διδάσκαλον δάσκαλον ἐν τῷ συνεσθίειν μηδὲ παραχωροῦντος αὐτῷ τῆς εἰς τὸ τρυβλίον ἐνέβαψεως, ὡς παρεχώρουν οἱ λοιποί. ### English translation (Claude) “But behold, the hand of …” … the true explanation of this might be found among those much wiser than I; but I conjecture whether the shamelessness of Judas is shown in this too, that he did not honor the teacher when eating together, nor yield to him the dipping into the dish, as the others yielded. ### Scripture references - Luke 22:21: quotation, high confidence ### Translation notes - The quotation is Luke 22:21. Words have fallen out of the digital text after “the hand of”; “…” marks the gap. ### Citation (SBL) Origen, Comm. Jo. 32.291 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-291). ## Commentary on John 32.292 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-292 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas dipped with Jesus, claiming equality instead of yielding to him. ### Greek text διόπερ ἐκείνων μἐν οὐδεὶς ἐνέβαπτεν τὴν χεῖρα εἰς τὸ τρυβλίον μετʼ αὐτοῦ· οὗτος δέ, οὐκ ἀξιῶν μετʼ αὐτῶν ἐμβάπτειν, μετʼ αὐτοῦ ἐνέβαπτε τὴν ἰσότητα θέλων ἔχειν πρὸς αὐτόν, δέον αὐτῷ παραχωρεῖν τῆς ὑπεροχῆς. ### English translation (Claude) That is why none of them dipped his hand into the dish with him; but this man, not deigning to dip with them, dipped with him, wanting to have equality with him, when he ought to have yielded to his superiority. ### Citation (SBL) Origen, Comm. Jo. 32.292 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-292). ## Commentary on John 32.293 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-293 - Source: Preuschen 4:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saying can even be used, half in jest, to teach the young good manners toward elders at table. ### Greek text τάχα οὖν τοῦ αὐτοῦ ἐχεται καὶ τὸ »Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδι- »δόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης«. καὶ χαριεντιζόμενος δέ ποτε εἰς προτροπὴν νέοις περὶ τῆς ἐν ἑστιάσει τιμῆς τῶν πρεσβυτέρων συγχρήσει τῷ ῥητῷ, ἵνα μὴ συνθλίβωσι τὴν χεῖρα τῶν [δύο] πρεσβυτέρων. γέγραπται γὰρ καὶ τοῦτο· »Μὴ συνθλίβου μετʼ αὐτοῦ »ἐν τῷ τρυβλίῳ«. ### English translation (Claude) Perhaps, then, “But behold, the hand of him who betrays me is with me on the table” also belongs to the same thought. And someone jesting, for the exhortation of the young about honoring elders at a banquet, might use the text, so that they should not crowd the hand of the elders. For this too is written: “Do not jostle with him in the dish.” ### Scripture references - Luke 22:21: quotation, high confidence ### Extrabiblical texts - Sir 31:14 (Sirach): quotation, high confidence ### Translation notes - The quotations are Luke 22:21 and Sir 31:14. The editor deletes “two” (δύο) before “elders.” ### Citation (SBL) Origen, Comm. Jo. 32.293 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-293). ## Commentary on John 32.294 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-294 - Source: Preuschen 4:465–466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen admits his inquiry may seem over-curious but prefers to test every word of Scripture. ### Greek text οὐκ ἀγνοοῦντες δὲ δόξαν περιέργου ζητήσεως καὶ πείθειν μὴ δυναμένης τὸν ἀκροατὴν ἀπολογιας ἀποφέρεσθαι παρὰ τοῖς τούτων ἀκούουσιν ταῦτα ἐπολμήσαμεν, κρεῖττον εἶναι νομίζοντες τὸ πάντα βασανίζειν τοῦ παρελθεῖν τι ἀβασάνσιτον τῶν γεγραμμένων. ### English translation (Claude) Not unaware that among those who hear these things we incur the reputation of over-curious inquiry and of a defense unable to persuade the hearer, we have ventured these things, thinking it better to test everything than to pass over anything written untested. ### Scripture references - 1 Thess 5:21: echo, medium confidence ### Translation notes - Compare 1 Thess 5:21. ### Citation (SBL) Origen, Comm. Jo. 32.294 (Preuschen 4:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-294). ## Commentary on John 32.295 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-295 - Source: Preuschen 4:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Do quickly” may be addressed to Satan or Judas; Jesus was not afraid but eager for the contest of his passion. ### Greek text Εἰσελθόντος μένοτι τοῦ Σατανᾶ εἰς τὸν Ἰούδαν, »Λέγει, ψησίν, αὐτῷ ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον«. τίνι δὲ »Αὐτῷ« ἀμψίβολον, ἐπεὶ δύναται αὐτῷ τῷ Ἰούδᾳ ἢ τῷ Σατανᾷ εἰρηκέναι ὁ κύριος· »Ὃ ποιεῖς ποίησον τάχιον« προκεαλούμενος τὸν ἀντηκέναιἐπὶ τὴν πάλημ, ἢ τὸν προδότην ἐπὶ τὸ διακονῦσαι τῇ σωτηρίῳ τῷ κόσμῳ ἐσομένῃ οἰκονομίᾳ, ἣν οὐκέτι μέλλειν οὐδὲ βραδύνειν, ἀλλʼ ὅση δύναμις ταχύνειν ἤθελεν, οὐ δειλιῶν, ὡς οἴονταί τινες τῶν μὴ νοησάντων τίνα τρόπον εἶπε· »Πάτερ, εἰ δυνατόν, »παρελθέτω τὸ ποτήριον τοῦτο«, ἀλλὰ θαρραλεώτατα ἐπὶ τὸν ἐγῶνα, ἵνʼ οὕτως εἴπω, ἀποδυόμενος. ### English translation (Claude) When Satan had entered into Judas, “Jesus says,” it says, “to him, ‘What you do, do quickly.’” To whom “to him” refers is ambiguous, since the Lord may have said “What you do, do quickly” to Judas himself or to Satan: either challenging the adversary to the contest, or the betrayer to serve the saving dispensation that was to come for the world, which he wanted no longer to be delayed or postponed but hastened as much as possible. He was not afraid, as some think who have not understood in what way he said, “Father, if it is possible, let this cup pass,” but was stripping most boldly, so to speak, for the contest. ### Scripture references - John 13:27: quotation, high confidence - Matt 26:39: quotation, high confidence ### Translation notes - The quotations are John 13:27 and Matt 26:39. ### Citation (SBL) Origen, Comm. Jo. 32.295 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-295). ## Commentary on John 32.296 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-296 - Source: Preuschen 4:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 27 is the Savior's own voice, fearless as the powers of evil gather against him. ### Greek text νομίζω δὲ καὶ τὸν ἐἰκοστὸν ἕκτον ψαλμὸν ἐκ προσώπου τοῦ σωτῆρος προφητεύεσθαι παρὶ τὸν καιρὸν τοῦ πάθους, καὶ τοῦ πονηροῦ πανστρατεὶ ἀγωνιζομένου κατʼ αὐτοῦ· οὕστινας ἰδὼς ὁπλιζομένουςφ κατʼ αὐτοῦ καὶ κονιομένους, ἡνίκα »Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν »ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ« φησίν· »Κύριος φωτισμός μου, καὶ σωτήρ μου κύριος, τίνα φοβηθήσομαι; »κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τίνος δειλιάωσω; ἐν τῷ »εγγίζειν ἐπ᾿ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου, οἱ θλί- »βοντές με καὶ οἱ ἐμὲ ἐχθροὶ μου αἀυτοὶ ἠσθένησαν καὶ ἔπεσαν. ἐὰν »παρατάξηται ἐπʼ ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἠ καρδία μου· ἐὰν »ἐπαναστῇ ἐπʼ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω«. ### English translation (Claude) And I think that the twenty-sixth Psalm too is prophesied in the person of the Savior about the time of the passion, when the evil one was contending against him with his whole army. Seeing them arming against him and preparing for the fight, when “the kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ,” he says: “The Lord is my light and my Savior; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When evildoers drew near to me to eat my flesh, my oppressors and my enemies, they grew weak and fell. If an army encamps against me, my heart will not fear; if war rises up against me, in this I hope.” ### Scripture references - Ps 2:2: quotation, high confidence - Ps 27:1–3 (26:1-Ps LXX): quotation, high confidence ### Translation notes - The quotations are Ps 2:2 (Acts 4:26) and Ps 27:1–3 (26:1–3 LXX); Origen cites the Psalm by its LXX number. ### Citation (SBL) Origen, Comm. Jo. 32.296 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-296). ## Commentary on John 32.297 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-297 - Source: Preuschen 4:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: None of the disciples understood the saying. ### Greek text Πλὴν τὸ λεγόμενον εἴτε τῷ Σατανᾷ εἴτε τῷ Ἰούδᾳ ὑπὸ τοῦ Ἰησοῦ τὸ »ὃ ποιεῖς, ποίησον τάχιον« οὐδεὶς ἔγων τῶν ἀνακειμένων πρὸς τὶ εἴρηται. ### English translation (Claude) However, whether the saying “What you do, do quickly” was spoken by Jesus to Satan or to Judas, no one of those reclining knew why it was said. ### Scripture references - John 13:27–28: quotation, high confidence ### Translation notes - The quotations are John 13:27–28. ### Citation (SBL) Origen, Comm. Jo. 32.297 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-297). ## Commentary on John 32.298 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-298 - Source: Preuschen 4:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some thought Jesus was sending Judas to buy for the feast or give to the poor. ### Greek text οἱ μὲν γὰρ διὰ τὸ ἐπικεῖσθαι τὴν τοῦ πάσχα ἑορτὴν ᾤοντο λέγειν αὐτὸν τῷ ἔχοντι τὸ γλωσσόκομον τῶν ἀναλωμάτων καὶ τῶν εἰς τὴν χρείαν τῶν πρωχῶν διδομένων ὅτι ἐνήσεται οὗτος ὧς χρῄζομεν εἰς τὴν ἑορτήν, ἢ εʼκ τῶν συναχθέντων δώσει τοῖς πτωχοῖς. ### English translation (Claude) For some, because the feast of the Passover was at hand, thought that he was saying to the one who had the box for expenses and for what was given for the needs of the poor that he should buy what we need for the feast, or give some of what had been collected to the poor. ### Scripture references - John 13:29: allusion, high confidence ### Translation notes - The allusion is John 13:29. ### Citation (SBL) Origen, Comm. Jo. 32.298 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-298). ## Commentary on John 32.299 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-299 - Source: Preuschen 4:466–467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus' words were a challenge to the contest for human salvation; the next text is John 13:30. ### Greek text ὁ γὰρ Ἰησοῦς οὐ τοῦτο ἔλεγεν, ἀλλὰ βλέπων καὶ τὸν εἰσελθόντα καὶ τὸν παραδεξάμενον αὐτὸν καὶ πασαν τῆν κατʼ αὐτοῦ ἐπιβουλήν, ἐπὶ τὸν ἀγῶνα ἀγῶνα ἀποδυόμενος καῖ ἐπὶ τὸ ἀριστεῦσαι ὑπὲρ σωτηρίας ἀνθρώπων κατὰ τοῦ πονηροῦ εἶνεν τὸ »Ὅ ποιεῖς, ποίησον »τάχιον«. Λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ. ### English translation (Claude) For Jesus was not saying this; but seeing both the one who had entered and the one who had received him, and the whole plot against him, and stripping for the contest and to win the prize against the evil one for the salvation of human beings, he said, “What you do, do quickly.” “So, having received the morsel, he went out immediately; and it was night.” ### Scripture references - John 13:27: quotation, high confidence - John 13:30: quotation, high confidence ### Translation notes - The closing quotation is John 13:30, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.299 (Preuschen 4:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-299). ## Commentary on John 32.300 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-300 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas obeyed Jesus only in this: he went out at once to betray him. ### Greek text Ὁ μὲν σωτὴρ ἔλεγεν· »Ὃ ποιεῖς, ποίησον τάχιον« τῷ Ἰούδᾳ· ὁ δὲ προδότης ἐν τούτῳ μόνῶ νῦν τῷ διδασκάλῳ πείθεται. λαβὼν γὰρ τὸ ψωμίον οὐκ ἐμέλλησεν οὐδὲ ἐβράδυνεν, ἀλλʼ ὡς γέγραπται· »Ἐξῆλθεν εὐθύς«, ποιῆσαι τάχιον κατὰ τὴν πρόσταξιν τοῦ Ἰησοῦ τὸ τῆς προδοσίας ἔργον. ### English translation (Claude) The Savior said to Judas, “What you do, do quickly”; and the betrayer now obeyed the teacher in this alone. For having received the morsel he did not delay or linger, but, as it is written, “he went out immediately,” to do the work of betrayal quickly, according to Jesus' command. ### Scripture references - John 13:27: quotation, high confidence - John 13:30: quotation, high confidence ### Translation notes - The quotations are John 13:27 and 13:30. ### Citation (SBL) Origen, Comm. Jo. 32.300 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-300). ## Commentary on John 32.301 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-301 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas went out not only from the house but, spiritually, from the company of the faithful. ### Greek text καὶ ἀληθῶς »ἐξῆλθεν«· οὐ γἀρ μόνον κατὰ τὸ ἁπλούστερον ἐξῆλθεν ἀπὸ τοῦ οἴκου, ἐν ᾧ τὸ δεῖπνον »Ἐξῆλθον ἐξ Ἡμῶν«. ### English translation (Claude) And truly “he went out”; for not only, in the simpler sense, did he go out of the house in which the supper was held, … “They went out from us.” ### Scripture references - John 13:30: quotation, high confidence - 1 John 2:19: quotation, high confidence ### Translation notes - The quotation is 1 John 2:19. Words have fallen out of the digital text before it; “…” marks the gap. ### Citation (SBL) Origen, Comm. Jo. 32.301 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-301). ## Commentary on John 32.302 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-302 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan in Judas could not remain in Jesus' presence. ### Greek text ἐγὼ δʼ οἶμαι ὅτι οὐδὲ ὁ εἰσελθὼς μετὰ τὸ ψωμίον εἰς τὸν Ἰούδαν Σατανᾶς ἐχώρει φέρειν τὸ εἶναι ἐν τῷ αὐτῷ τόπῳ μετὰ τοῦ Ἰησοῦ· οὐδεμία γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ ἐστίν. ### English translation (Claude) And I think that not even Satan, who had entered into Judas after the morsel, could bear to be in the same place with Jesus; for there is no agreement of Christ with Beliar. ### Scripture references - 2 Cor 6:15: allusion, high confidence ### Translation notes - The allusion is 2 Cor 6:15. ### Citation (SBL) Origen, Comm. Jo. 32.302 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-302). ## Commentary on John 32.303 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-303 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen notes that the text says Judas received the morsel, not that he ate it. ### Greek text εἰ δὲ μὴ περιέργως ζητῶ τί δήποτε οὐ πρόσκεται τῷ "Λαβὼν τὸ ψωμίον" τὸ "Καὶ φαγών", καὶ αὐτὸς ἐπιστήσεις. ### English translation (Claude) And whether I am not inquiring over-curiously as to why “and having eaten” is not added to “having received the morsel,” you too will consider. ### Scripture references - John 13:30: quotation, high confidence ### Translation notes - The quotation is John 13:30. ### Citation (SBL) Origen, Comm. Jo. 32.303 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-303). ## Commentary on John 32.304 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-304 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elsewhere receiving is followed by eating, as when Jesus said of the bread of blessing, “Take, eat.” ### Greek text ὅπου τῷ »Λαβὼν τὸ ψωμίον« τὸ > Καὶ φαγών<, καὶ αὐτὸς τῷ λαβεῖν· ὡσπερ ἐπὶ τοῦ τῆς εὐλογίας ἄρτου γέγραπται, ὅτι εἶπεν τοῖς μαθηταῖς ὁ Ἰησοῦς· "Λάβετε, φάγετε". ### English translation (Claude) … where to “having received the morsel” “and having eaten” is joined, and the eating to the receiving; just as, of the bread of blessing, it is written that Jesus said to the disciples, “Take, eat.” ### Scripture references - John 13:30: quotation, high confidence - Matt 26:26: quotation, high confidence ### Translation notes - The quotation is Matt 26:26. The section begins mid-sentence and the opening is compressed in the digital text. ### Citation (SBL) Origen, Comm. Jo. 32.304 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-304). ## Commentary on John 32.305 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-305 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether Judas ate the morsel and offers views for the reader to judge. ### Greek text ἆρʼ οὖν λαβὼν τὸ ψωμίον οὐκ ἔφαγεν ὁ Ἰούδας; φέρε οὖν, εἰ καὶ μὴ μὴ συνᾴδειν τινὰ δόξει τῶν λεχθησομένων τοῖς προειρημένοις, γυμνάσωμεν τὰ κατὰ τὸν τόπον, κρινοῦντος τοῦ ἐντευζομένοις, ὁπότερα χρὴ παραδέξασθαι τῶν λεγομένων. ### English translation (Claude) Did Judas, then, having received the morsel, not eat it? Come, then, even if some of what will be said may seem not to agree with what was said before, let us exercise ourselves on the passage, leaving the reader to judge which of the things said should be accepted. ### Citation (SBL) Origen, Comm. Jo. 32.305 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-305). ## Commentary on John 32.306 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-306 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus dipped the morsel, left it in the dish, and then took it up. ### Greek text »Βάψας, φησί, τὸ ψωμίον« ὁ Ἰησοῦς, καὶ δῆλον ὅτι ἐάσας αὐτὸ ἐν τῷ τρυβλίῶ λαμβάνει· οὕτω γὰρ νοήσεις τὸ »Βάψας οὖν »τὸ ψωμίον«, ἵνα μὴ παρέλκῃ τὸ λαβεῖν. ### English translation (Claude) “Having dipped the morsel,” it says, Jesus “takes it,” clearly having left it in the dish; for so you will understand “So having dipped the morsel,” so that “takes” may not be superfluous. ### Scripture references - John 13:26: quotation, high confidence ### Translation notes - The quotation is John 13:26. ### Citation (SBL) Origen, Comm. Jo. 32.306 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-306). ## Commentary on John 32.307 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-307 - Source: Preuschen 4:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps Satan entered Judas before he could eat, to keep him from benefiting from Jesus' gift. ### Greek text εἶτα λέγεται ὅτι »Δίδωσιν »Ἰούδᾳ Σίμωνος Ἰσκαριώτου. καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν »εἰς ἐκεῖνον ὁ Σατανᾶς«. »μετὰ τὸ ψωμίον« οὖν, τάχα μὴ βρωθὲν ὑπὸ τοὺ Ἰούδα, προλαβόντος τοῦ εἰσελθόντος εἰς τὸν Ἰούδαν Σατανᾶ τὴν χρῆσιν τοῦ ψωμίου, ἵνα μὴ ὄνηται ὁ Ἰούδας τῆς ἀπὸ τοῦ Ἰησοῦ δόσεως τοῦ ψωμίου. ### English translation (Claude) Then it is said that “he gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him.” “After the morsel,” then: perhaps it was not eaten by Judas, since Satan, entering into Judas, forestalled the use of the morsel, so that Judas might not profit from Jesus' gift of the morsel. ### Scripture references - John 13:26–27: quotation, high confidence ### Translation notes - The quotation is John 13:26–27. ### Citation (SBL) Origen, Comm. Jo. 32.307 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-307). ## Commentary on John 32.308 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-308 - Source: Preuschen 4:467–468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fearing the morsel's good power, Satan entered Judas the moment he took it. ### Greek text τὸ μὲν γὰρ εἶχεν δύναμιν ὠφελητικὴν τῷ χρησομένῶ· ὁ δὲ ἅπαξ βαλὼν αὐτοῦ εἰς τὴν καρδίαν ἵνα παραδῷ τὸν διδάσκαλον, φοβούμενος μὴ τὸ βεβλημενον ἐκπέσῃ τοῦ βληθέντος διὰ τῆς τοῦ ψωμίου χρήσεως, προλαβὼν ἅμα τῷ λαβεῖν τὸν Ἰούδαν τὸ ψωμίον εἰσῆλθεν εἰς αὐτόν, ὅτε καὶ εἰρημένου τοῦ »ὃ »ποιεῖς ποίησον τάχιον« λαβὼν τὸ ψωμίον ὁ Ἰούδας »ἐξῆλθεν »εὐθύς«. ### English translation (Claude) For the morsel had a power to benefit the one who would use it; but the one who had once put it into his heart to betray the teacher, fearing lest what he had thrown in might fall out of the one he had struck through the use of the morsel, forestalled it and entered into him as soon as Judas received the morsel, when also, after “What you do, do quickly” had been said, Judas, having received the morsel, “went out immediately.” ### Scripture references - John 13:2: allusion, high confidence - John 13:27: quotation, high confidence - John 13:30: quotation, high confidence ### Translation notes - The quotations are John 13:27 and 13:30. ### Citation (SBL) Origen, Comm. Jo. 32.308 (Preuschen 4:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-308). ## Commentary on John 32.309 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-309 - Source: Preuschen 4:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the Lord's bread eaten unworthily, the morsel brought salvation to the apostles but judgment to Judas. ### Greek text καὶ οὕτως δʼ ἂν οὐκ ἀπιθάνως εἰς τὸν τόπον λέγοιτο· ὥσπερ ὁ ἀναξίως ἐσθίων τὸν ἄρτον τοῦ κυρίου ἢ πίνων αὐτοῦ τὸ ποτήριον εἰς κρῖμα ἐσθίει καὶ πίνει, τῆς μιᾶς ἐν τῷ ἄρτῳ κρείττονος δυνάμεως καὶ ἐν τῷ ποτηρίῳ ὑποκειμένῃ μὲν διαθέσει καρείττονι ἐνεργαζομένης τὸ βέλτιον, χείρονι δὲ ἐμποιούσης τὸ κρῖμα· οὕτω τὸ ἀπὸ τοῦ Ἰησοῦ ψωμίον ὁμογενὲς ἦν τῷ δοθέντι καὶ τοῖς λοιποῖς ἀποστόλοις ἐν τῷ »Λάβετε, φάγετε«, ἀλλʼ ἐκείνοις μὲν εἰς σωτηρίαν, τῷ δὲ Ἰούδᾳ εἰς κρῖμα, ὡς μετὰ τὸ ψωμίον εἰσεληλυθέναι εἰς αὐτὸν τὸν Σατανᾶν. ### English translation (Claude) And this too might be said, not implausibly, about the passage: just as one who eats the bread of the Lord or drinks his cup unworthily eats and drinks to judgment, since the one superior power in the bread and in the cup works what is better in a better disposition that receives it, but produces judgment in a worse one; so the morsel from Jesus was of the same kind as what was given also to the other apostles in “Take, eat,” but to them for salvation, and to Judas for judgment, so that after the morsel Satan entered into him. ### Scripture references - 1 Cor 11:27–29: allusion, high confidence - Matt 26:26: quotation, high confidence - John 13:27: allusion, high confidence ### Translation notes - The allusion is 1 Cor 11:27–29; the quotations are Matt 26:26 and John 13:27. ### Citation (SBL) Origen, Comm. Jo. 32.309 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-309). ## Commentary on John 32.310 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-310 - Source: Preuschen 4:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bread and cup mean the Eucharist for simpler believers and the nourishing word of truth for deeper ones. ### Greek text νοείσθω δὲ ὁ ἄρτος καὶ τὸ ποτήριον τοῖς μὲν ἀπολουστέροις κατὰ τὴν κοινοτέραν περὶ τῆς εὐχαριστίας ἐκδοχήν, τοῖς δὲ βαθύτερον ἀκούειν μεμαθηκόσιν κατὰ τὴν θειοτέραν καὶ περὶ τοῦ τροφίμου τῆς ἀληθείας λόγου ἐπγγελίαν· ὡς εἰ ἐν παραδείγματι μὲν ὑποκείμενον αὔξει, εἰς ὑγείαν δὲ καὶ εὐεξίαν ἀνάγει. ### English translation (Claude) Let the bread and the cup be understood by the simpler according to the more common interpretation concerning the Eucharist, but by those who have learned to hear more deeply according to the more divine promise, concerning the nourishing word of truth; as if, by way of example, food makes the body that receives it grow, and brings it to health and good condition. ### Translation notes - The last clause is compressed and partly unclear in the digital text; the translation gives the probable sense. ### Citation (SBL) Origen, Comm. Jo. 32.310 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-310). ## Commentary on John 32.311 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-311 - Source: Preuschen 4:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth given to a soul unready for it can harm it. ### Greek text διὸ πολλάκις λόγος ἀληθὴς ψυχῇ νοσούσῃ οὐ δεομένῃ τοιαύτης τροφῆς διδόμενονς ἐπιτρίβει αὐτὴν καὶ πρόφασις αὐτῇ χειρόνων γίνεται· ### English translation (Claude) Therefore often a true word, given to a sick soul that does not need such food, harms it and becomes an occasion of worse things for it; ### Citation (SBL) Origen, Comm. Jo. 32.311 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-311). ## Commentary on John 32.312 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-312 - Source: Preuschen 4:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen leaves open whether Judas ate the morsel or Satan prevented him. ### Greek text καὶ οὕως καὶ τὰ ἀληθῆ λέγειν κινδυνῶδές ἐστι. ταὐτα δέ μοι εἴρηται διὰ τὸ ψωμίον ὃ ἐμβάψας »δίδωσιν Ἰούδᾳ Σίμωνος † Ἰσκα- »ριώτῃ«, καὶ κεκινήκαμεν λόγον τὸν εἰς ἑκάτερα, εἴτε χρὴ λέγειν αὐτὸν βεβρωκέναι λαβόντα, εἴτε κεκωλῦσθαι ἀπὸ τοῦ εἰσελθόντος εἰς τὸν Ἰούδαν Σατανᾶ. ### English translation (Claude) and so even speaking the truth is dangerous. These things have been said by me because of the morsel which, having dipped it, “he gives to Judas son of Simon Iscariot”; and we have set out arguments on both sides, whether we must say that he ate it after receiving it, or that he was prevented by Satan, who had entered into Judas. ### Scripture references - John 13:26: quotation, high confidence ### Translation notes - The quotation is John 13:26. The dagger (†) in the Greek marks a doubtful reading in the name; the sense is not affected. ### Citation (SBL) Origen, Comm. Jo. 32.312 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-312). ## Commentary on John 32.313 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-313 - Source: Preuschen 4:468–469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The night of John 13:30 symbolizes the darkness that entered Judas's soul. ### Greek text εἰ δὲ χρὴ ὡς μὴ εἰκῆ παρερριμμένον ὐπὸ τοῦ εὐαγγελιστοῦ ἐξετάσαι καὶ τὸ »Ἦν δὲ νύξ«, λεκτέον ὅτι συμβολικῶς τότε ἡ αἰσθητὴ νὴξ ἦν, εἰκὼν τυγχάνουσα τῆς γενομένης ἐν τῇ ψυχῇ Ἰούδα νυκτός, ἡνίκα τὸ ἐπιφερόμενον σκότος ἐπάνω τῆς ἀβύσσου, ὁ Σατανᾶς, εἰσῆλθεν εἰς αὐτόν· »Ἐκάλεσεν γὰρ ὁ θεὸς τὸ »σκότος νύκτα«, ἧς γε νυκτός, φησὶν ὁ παῦλος, οὐκ ἐσμὲν τέκνα οὐδὲ σκότους, λέγων· »Ἄρʼ οὖν, ἀδελφοί, οὐκ ἐσμὲν νυκτὸς οὐδὲ »σκότους« καὶ τὸ »Ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν«. ### English translation (Claude) And if we must examine also “And it was night,” as not idly thrown in by the evangelist, it must be said that the perceptible night at that time was symbolic, being an image of the night that came about in the soul of Judas, when the darkness borne upon the abyss, Satan, entered into him. For “God called the darkness night”; and of this night, Paul says, we are not children, nor of darkness, when he says, “So then, brothers, we are not of night nor of darkness,” and “But we, being of the day, let us be sober.” ### Scripture references - John 13:30: quotation, high confidence - Gen 1:2: allusion, high confidence - Gen 1:5: quotation, high confidence - 1 Thess 5:5: quotation, high confidence - 1 Thess 5:8: quotation, high confidence ### Translation notes - The quotations are John 13:30, Gen 1:5, and 1 Thess 5:5, 8; the allusion is Gen 1:2. ### Citation (SBL) Origen, Comm. Jo. 32.313 (Preuschen 4:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-313). ## Commentary on John 32.314 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-314 - Source: Preuschen 4:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the disciples whose feet Jesus washed, and above all for the beloved disciple, it was day, not night. ### Greek text οὐκ ἦν οὖν νὺξ τοῖς νιπτομένοις τοὺς πόδας ὑπὸ τοῦ Ἰησοῦ ἀλλʼ ἠμέρα λαμτροτάτη καθαιρομένοις καὶ ἀπορρυπτομένοις τοὺς ἐν τοῖς ποσὶν τῆς ψυχῆς αὐτῶν ῥύπους, καὶ κατʼ ἐξοχὴν οὐκ ἦν νὺξ τῷ ἀνακειμένῳ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ· ἠγάπα γὰρ αὐτὸν ὁ Ἰησοῦς, καὶ τῇ ### English translation (Claude) There was no night, then, for those whose feet were washed by Jesus, but the brightest day, as they were being cleansed and washed of the dirt on the feet of their soul; and above all there was no night for the one reclining in the bosom of Jesus; for Jesus loved him, and by ### Scripture references - John 13:5: allusion, high confidence - John 13:23: allusion, high confidence ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.314 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-314). ## Commentary on John 32.315 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-315 - Source: Preuschen 4:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter had no night when he confessed Christ, but night came with his denial. ### Greek text ἀγάπῃ ἔλυεν πάντα σκότον. ἀλλʼ οὐδὲ Πέρῳ ὁμολογοῦντι τὸ »Σὺ »εἶ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος« ἀποκαλύψαντος αὐτῷ τοῦ οὐρανίου πατρός, νὺξ ἦν, ἀλλὰ νὺξ ἅμα αὐτῷ καὶ ἄρνησις ἦν. ### English translation (Claude) love he dissolved all darkness. Nor was there night for Peter when he confessed, “You are the Christ, the Son of the living God,” the heavenly Father having revealed it to him; but night came for him together with his denial. ### Scripture references - Matt 16:16: quotation, high confidence - Matt 16:17: allusion, high confidence ### Translation notes - The quotation is Matt 16:16; the allusion is Matt 16:17. ### Citation (SBL) Origen, Comm. Jo. 32.315 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-315). ## Commentary on John 32.316 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-316 - Source: Preuschen 4:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leaving Jesus, the Sun of righteousness, Judas went into night; his darkness could not overcome the light. ### Greek text καὶ νῦν τοίνυν ὅτε λαβὼν τὸ ψωμίον ὁ Ἰούδας [καὶ] ἐξὴλθεν εὐθύς, τότε ἐξελθόντι αὐτῷ νὺξ ἦν· οὐ γὰρ παρῆν αὐτῷ ὁ ἀνήρ, ᾧ ἄνομα Ἀνατολή, καταλιπόντι ἐκ τῷ ἐξεληλυθέναι τὸν τῆς δικαιοσύνης ἥλιον. καὶ ἐδίωκε μὲν τὸν Ἰησοῦν ὁ Ἰούδας, τῆς σκοτίας πεπληρωμένος· ἀλλʼ ἡ σκοτία ὁ ἀνειληὼς αὐτὴν οὐ κατείληφεν τὸ διωκόμενον φῶς, ### English translation (Claude) And now, then, when Judas, having received the morsel, went out immediately, it was night for him as he went out; for the man whose name is Dawn was not with him, since by going out he had left behind the sun of righteousness. And Judas pursued Jesus, filled with darkness; but the darkness that had seized him did not overtake the light that was pursued; ### Scripture references - John 13:30: allusion, high confidence - Zech 6:12: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - John 1:5: allusion, high confidence ### Translation notes - The allusions are Zech 6:12 (LXX, “Dawn,” Ἀνατολή, also “Branch”), Mal 4:2 (3:20 LXX), and John 1:5. ### Citation (SBL) Origen, Comm. Jo. 32.316 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-316). ## Commentary on John 32.317 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-317 - Source: Preuschen 4:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan led Judas to the noose, for unlike Job his soul was not protected; the next text is John 13:31–32. ### Greek text διὸ καὶ ὅτε εἶπεν ὠς δικαιοσύνης λόγον τὸ »Ἥμαρτον »παραδοὺς αἷμα δίκαιον« »ἀπελθὼν ἀπήγξατο«, τοῦ ἐν αὐτῷ Σατανὰ μέχρι τῆς ἀγχόνης αὐτὸν χειραγωγήσαντος κ αὶ ἐπὶ ταύτῆν αὐτὸν ἀναρτήσαντος, ὅτε καὶ τῆς ψυχῆς αὐτοῦ ὁ διάβολος ἥψατο· οὐ γὰρ ἦν τοιοῦτος ὡς λεχθῆναι περὶ αὐτοῦ ὑπὸ κυρίου, ὅπερ εἴρηται περὶ τοῦ Ἰὼβ πρὸς τὸν διάβολον· »Ἀλλὰ τῆς ψυχῆς αὐτοῦ μὴ »ἅψῃ«. Ὅτε οὖν ἐξῆλθεν ὁ Ἰησοῦς λέγει· Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ. εἰ θεὸς ἐδοξάσθη ἐν αὐτῷ καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ, καὶ εὐθὺς δοξάσει αὐτόν. ### English translation (Claude) therefore also, when he had spoken, as a word of righteousness, “I have sinned in betraying righteous blood,” “he went away and hanged himself,” Satan within him leading him by the hand to the noose and hanging him on it, when the devil also touched his soul. For he was not such that the Lord could say of him what was said of Job to the devil: “But do not touch his soul.” “When therefore he had gone out, Jesus says, ‘Now the Son of Man is glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and will glorify him immediately.’” ### Scripture references - Matt 27:4–5: quotation, high confidence - Job 2:6: quotation, high confidence - John 13:31–32: quotation, high confidence ### Translation notes - The quotations are Matt 27:4–5 and Job 2:6. The closing quotation is John 13:31–32, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.317 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-317). ## Commentary on John 32.318 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-318 - Source: Preuschen 4:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's glorification began when Judas, with Satan, left his presence. ### Greek text Ἀρχὴ τοῦ δεδοξάσθαι τὸν υἱὸν τοῦ ἀνθρώπου μετά τὰς εʼπὶ τοῖς σημείοις καὶ τέραςι δόξας καὶ τὴν ἐπὶ ἐπὶ τῇ μεταμορφώσει τὸ ἐξεληλύθεναι τὸν Ἰούδαν μετὰ τοῦ εἰσελθόντος εἰς αὐτὸν Σατανᾶ ἀπὸ τοῦ τόπου, ἔνθα ἦν ὁ Ἰησοῦς. ### English translation (Claude) The beginning of the glorification of the Son of Man, after the glories at the signs and wonders and the glory at the transfiguration, was the going out of Judas, with Satan who had entered into him, from the place where Jesus was. ### Scripture references - John 13:31: allusion, high confidence - Matt 17:2: allusion, medium confidence ### Citation (SBL) Origen, Comm. Jo. 32.318 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-318). ## Commentary on John 32.319 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-319 - Source: Preuschen 4:469–470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ glorified God by his death. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:31: quotation, high confidence - John 12:32–33: quotation, high confidence - John 21:19: quotation, medium confidence ### Translation notes - The quotations are John 13:31, John 12:32, and a phrase from John 21:19 (compare 12:33). ### Citation (SBL) Origen, Comm. Jo. 32.319 (Preuschen 4:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-319). ## Commentary on John 32.320 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-320 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Now” marks the start of the saving plan of Christ's death. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:31: quotation, high confidence ### Translation notes - The quotation is John 13:31. ### Citation (SBL) Origen, Comm. Jo. 32.320 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-320). ## Commentary on John 32.321 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-321 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ cannot be glorified without the Father being glorified in him. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:31: quotation, high confidence ### Translation notes - The quotation is John 13:31. ### Citation (SBL) Origen, Comm. Jo. 32.321 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-321). ## Commentary on John 32.322 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-322 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The glory of the death belonged to Christ's human nature, since the divine Word cannot die. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Rom 1:3: allusion, high confidence ### Translation notes - The allusion is Rom 1:3. ### Citation (SBL) Origen, Comm. Jo. 32.322 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-322). ## Commentary on John 32.323 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-323 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus calls himself a man when speaking of his death and Son of Man when speaking of his glory. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 8:40: quotation, high confidence - John 13:31: quotation, high confidence ### Translation notes - The quotations are John 8:40 and John 13:31. ### Citation (SBL) Origen, Comm. Jo. 32.323 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-323). ## Commentary on John 32.324 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-324 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God exalted the obedient man; the divine Word, already supreme, could not be exalted. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Phil 2:8–9: quotation, high confidence - John 1:1: allusion, high confidence ### Translation notes - The quotation is Phil 2:8–9; the allusion is John 1:1. ### Citation (SBL) Origen, Comm. Jo. 32.324 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-324). ## Commentary on John 32.325 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-325 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's exaltation was that the man became one and the same with the Word. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Phil 2:9: allusion, high confidence ### Translation notes - This is a characteristic and much-discussed statement of Origen's Christology. ### Citation (SBL) Origen, Comm. Jo. 32.325 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-325). ## Commentary on John 32.326 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-326 - Source: Preuschen 4:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If a believer joined to the Lord becomes one spirit, all the more is Jesus' humanity made one with the Word. ### Greek text 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; ### English translation (Claude) 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 …? ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.326 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-326). ## Commentary on John 32.327 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-327 - Source: Preuschen 4:470–471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's death triumphed over the powers and made peace; in all this the Son and the Father were glorified. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 2:15: quotation, high confidence - Col 1:20: quotation, high confidence - John 13:31: allusion, high confidence ### Translation notes - The quotations are Col 2:15 and Col 1:20. The editor marks a gap (* * *) after them. ### Citation (SBL) Origen, Comm. Jo. 32.327 (Preuschen 4:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-327). ## Commentary on John 32.328 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-328 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By whom are the Son and God glorified? ### Greek text 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‘. ### English translation (Claude) 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.” ### Scripture references - John 13:31: quotation, high confidence ### Translation notes - The quotation is John 13:31. ### Citation (SBL) Origen, Comm. Jo. 32.328 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-328). ## Commentary on John 32.329 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-329 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen divides John 13:31–32 into four statements. ### Greek text 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‘. ### English translation (Claude) 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.” ### Scripture references - John 13:31–32: quotation, high confidence ### Translation notes - The quotations are John 13:31–32. ### Citation (SBL) Origen, Comm. Jo. 32.329 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-329). ## Commentary on John 32.330 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-330 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Glory” here is not the philosophers' popular praise but the biblical glory of God. ### Greek text 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· ### English translation (Claude) 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: ### Scripture references - John 13:31–32: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.330 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-330). ## Commentary on John 32.331 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-331 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus: the tent was filled with the Lord's glory. ### Greek text 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". ### English translation (Claude) “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.” ### Scripture references - Exod 40:34–35: quotation, high confidence ### Translation notes - The quotation is Exod 40:34–35 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.331 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-331). ## Commentary on John 32.332 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-332 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kings: the cloud filled the Lord's house. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 1 Kgs 8:10: quotation, high confidence ### Translation notes - The quotation, continued in the next section, is 1 Kgs 8:10–11 (3 Kingdoms in the LXX). ### Citation (SBL) Origen, Comm. Jo. 32.332 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-332). ## Commentary on John 32.333 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-333 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The priests could not minister because of the glory; Exodus also speaks of Moses' glory. ### Greek text 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· ### English translation (Claude) 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: ### Scripture references - 1 Kgs 8:11: quotation, high confidence ### Translation notes - The quotation is 1 Kgs 8:11. ### Citation (SBL) Origen, Comm. Jo. 32.333 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-333). ## Commentary on John 32.334 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-334 - Source: Preuschen 4:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' face was glorified after he spoke with God. ### Greek text »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‘. ### English translation (Claude) “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.” ### Scripture references - Exod 34:29–30: quotation, high confidence ### Translation notes - The quotation is Exod 34:29–30 (LXX). ### Citation (SBL) Origen, Comm. Jo. 32.334 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-334). ## Commentary on John 32.335 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-335 - Source: Preuschen 4:471–472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's transfiguration account shows the same meaning of glory. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Luke 9:29–31: quotation, high confidence ### Translation notes - The quotation is Luke 9:29–31. ### Citation (SBL) Origen, Comm. Jo. 32.335 (Preuschen 4:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-335). ## Commentary on John 32.336 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-336 - Source: Preuschen 4:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul speaks of the passing glory of Moses and the surpassing glory of the ministry of the Spirit. ### Greek text 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· ### English translation (Claude) 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: ### Scripture references - 2 Cor 3:7–11: quotation, high confidence - 2 Cor 3:18: quotation, high confidence ### Translation notes - The quotations are 2 Cor 3:7–11 and 2 Cor 3:18. ### Citation (SBL) Origen, Comm. Jo. 32.336 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-336). ## Commentary on John 32.337 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-337 - Source: Preuschen 4:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul: the god of this age blinds unbelievers to the glory of Christ. ### Greek text »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((. ### English translation (Claude) “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.” ### Scripture references - 2 Cor 4:3–4: quotation, high confidence ### Translation notes - The quotation is 2 Cor 4:3–4. ### Citation (SBL) Origen, Comm. Jo. 32.337 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-337). ## Commentary on John 32.338 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-338 - Source: Preuschen 4:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, glory was a divine manifestation; spiritually, it is the knowledge of God seen by a purified mind, which is deified in contemplation. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 4:6: quotation, high confidence ### Translation notes - The quotation is 2 Cor 4:6. “Deified” renders θεοποιεῖται. ### Citation (SBL) Origen, Comm. Jo. 32.338 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-338). ## Commentary on John 32.339 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-339 - Source: Preuschen 4:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' shining face figuratively means his mind deified by the vision of God. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Exod 34:29: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.339 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-339). ## Commentary on John 32.340 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-340 - Source: Preuschen 4:472–473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says the same of believers transformed by beholding the Lord's glory. ### Greek text κατὰ τοῦτο δὲ καὶ ὁ ἀπόστολος ἔλεγεν τὸ » Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν »κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα.. ### English translation (Claude) 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.” ### Scripture references - 2 Cor 3:18: quotation, high confidence ### Translation notes - The quotation is 2 Cor 3:18. ### Citation (SBL) Origen, Comm. Jo. 32.340 (Preuschen 4:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-340). ## Commentary on John 32.341 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-341 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' glory fades before Christ's as night-lights before the sun. ### Greek text ὥσπερ δὲ ἡ τοῦ νυκτερινοῦ φωτὸς λαμπρότης ἀνατείλαντος τοῦ ἡλίου ἀμαυροῦται, οὕτω ἡ ἐπὶ Μωϋσέως δόξα ὑπὸ τῆς ἐν Χριστῷ. ### English translation (Claude) 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. ### Scripture references - 2 Cor 3:10: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.341 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-341). ## Commentary on John 32.342 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-342 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's knowledge of the Father far surpasses Moses' knowledge. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.342 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-342). ## Commentary on John 32.343 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-343 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' glory is done away by Christ's surpassing glory. ### Greek text διὸ καταργουμένη εἴρηται ἡ ἐπὶ Μωϋσέως δόξα ἀπὸ τῆς ὑπερβαλλούσης ἐν Χριστῷ δόξης. ### English translation (Claude) That is why the glory upon Moses is said to be done away by the surpassing glory in Christ. ### Scripture references - 2 Cor 3:10–11: allusion, high confidence ### Translation notes - The allusion is 2 Cor 3:10–11. ### Citation (SBL) Origen, Comm. Jo. 32.343 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-343). ## Commentary on John 32.344 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-344 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen returns to John 13:31. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:31: quotation, high confidence ### Translation notes - The quotation is John 13:31. ### Citation (SBL) Origen, Comm. Jo. 32.344 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-344). ## Commentary on John 32.345 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-345 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is glorified by his perfect knowledge of the Father. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Matt 11:27: allusion, medium confidence ### Translation notes - The text is corrupt (marked † in the Greek); “…” marks the untranslatable words. ### Citation (SBL) Origen, Comm. Jo. 32.345 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-345). ## Commentary on John 32.346 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-346 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is also glorified by knowing himself. ### Greek text οἶμαι ὅτι καὶ ἑαυτὸν γινώσκων, ὄπερ καὶ αὐτὸ οὐ μακρὰν ἀποδεῖ τοῦ προτέρου, ἐδοξάσθη ἐκ τοῦ αὑτὸν ἐγνωκέναι. ### English translation (Claude) And I think that, knowing himself too, which itself falls not far short of the former, he was glorified from having known himself. ### Citation (SBL) Origen, Comm. Jo. 32.346 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-346). ## Commentary on John 32.347 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-347 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing all things, the Son of Man is glorified through union with Wisdom, and all his glory is the Father's gift. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - The sentence is compressed and partly unclear; “αὐτουιῷ” in the digital text is obscure (perhaps for αὐτῷ υἱῷ, “to the Son himself”). ### Citation (SBL) Origen, Comm. Jo. 32.347 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-347). ## Commentary on John 32.348 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-348 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The highest part of the Son's glory is God himself, known by the Son. ### Greek text 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 ### English translation (Claude) 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 ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.348 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-348). ## Commentary on John 32.349 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-349 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is glorified in the Son; Origen ventures a bold inquiry into this. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:31: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.349 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-349). ## Commentary on John 32.350 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-350 - Source: Preuschen 4:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks whether God is glorified even more in himself, delighting in his own self-knowledge. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - 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”). ### Citation (SBL) Origen, Comm. Jo. 32.350 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-350). ## Commentary on John 32.351 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-351 - Source: Preuschen 4:473–474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human words cannot properly describe God; only God and his Son can speak of him properly. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 12:4: allusion, medium confidence ### Translation notes - The allusion is 2 Cor 12:4. “Of God” corrects the digital text's “Μοῦ,” a misreading of the abbreviated θεοῦ. ### Citation (SBL) Origen, Comm. Jo. 32.351 (Preuschen 4:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-351). ## Commentary on John 32.352 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-352 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is glorified also in the Holy Spirit and in all who see his glory. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.352 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-352). ## Commentary on John 32.353 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-353 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the full radiance of God's glory; other rational beings receive partial rays. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Heb 1:3: quotation, high confidence ### Translation notes - The quotation is Heb 1:3. ### Citation (SBL) Origen, Comm. Jo. 32.353 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-353). ## Commentary on John 32.354 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-354 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's suffering for all was not apart from God, so both Son and Father are glorified. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Phil 2:9: quotation, high confidence - John 13:31: quotation, high confidence - Heb 2:9: echo, medium confidence ### Translation notes - 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.” ### Citation (SBL) Origen, Comm. Jo. 32.354 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-354). ## Commentary on John 32.355 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-355 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Father knows the Son and reveals him. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Matt 11:27: quotation, high confidence - Matt 16:17: quotation, high confidence ### Translation notes - The quotations are Matt 11:27 and Matt 16:17. The word “Son” has fallen out of the digital text and is supplied. ### Citation (SBL) Origen, Comm. Jo. 32.355 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-355). ## Commentary on John 32.356 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-356 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While the world did not know Christ, the loss was the world's, not his. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 1:10: quotation, high confidence ### Translation notes - The quotation is John 1:10. ### Citation (SBL) Origen, Comm. Jo. 32.356 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-356). ## Commentary on John 32.357 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-357 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the Father revealed Jesus, he was glorified in believers and gave them glory in turn. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 3:18: quotation, high confidence ### Translation notes - The allusion is 2 Cor 3:18. ### Citation (SBL) Origen, Comm. Jo. 32.357 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-357). ## Commentary on John 32.358 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-358 - Source: Preuschen 4:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “From glory to glory” means from Christ's glory to that of those who glorify him. ### Greek text Ὅρα δὲ πόθεν >ἀπὸ δόξης< φησί, καὶ ποῦ >εἰς δόξαν>· ἀπὸ δόξης τῆς τοῦ δοξαζομένου, εἰς δόξαν τὴν τῶν δοξαζόντων. ### English translation (Claude) 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. ### Scripture references - 2 Cor 3:18: quotation, high confidence ### Translation notes - The quotation is 2 Cor 3:18. ### Citation (SBL) Origen, Comm. Jo. 32.358 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-358). ## Commentary on John 32.359 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-359 - Source: Preuschen 4:474–475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son reveals the Father, who is seen in him as the original is seen in its image. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.359 (Preuschen 4:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-359). ## Commentary on John 32.360 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-360 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As sinners bring blasphemy on God's name, the saints' good works bring it glory. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Rom 2:24: allusion, high confidence - Matt 5:16: allusion, high confidence ### Translation notes - The allusions are Rom 2:24 and Matt 5:16. ### Citation (SBL) Origen, Comm. Jo. 32.360 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-360). ## Commentary on John 32.361 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-361 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God was glorified supremely in the sinless Jesus. ### Greek text ἐν τίνι οὖν ἐδοξάσθη τοσοῦτον ὅσον ἐν τῷ Ἰησοῦ, ἐπεὶ ἁμαρτίαν οὐκ ἐποίησεν μηδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, μηδὲ ἔγνω ἁμαρτίαν; ### English translation (Claude) 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? ### Scripture references - 1 Pet 2:22: allusion, high confidence - 2 Cor 5:21: allusion, high confidence ### Translation notes - The allusions are 1 Pet 2:22 and 2 Cor 5:21. ### Citation (SBL) Origen, Comm. Jo. 32.361 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-361). ## Commentary on John 32.362 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-362 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinless Son was glorified, and God in him. ### Greek text καὶ τοιοῦτος οὗν ὢν ὁ υἱὸς ἐδοξάσθη, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ. ### English translation (Claude) And being such, the Son was glorified, and God was glorified in him. ### Scripture references - John 13:31: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.362 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-362). ## Commentary on John 32.363 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-363 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In return the Father glorifies the Son in himself, a greater gift. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:32: allusion, high confidence - John 14:28: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.363 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-363). ## Commentary on John 32.364 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-364 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father's glorifying of the Son surpasses the Son's glorifying of the Father. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.364 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-364). ## Commentary on John 32.365 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-365 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father repays the Son by glorifying him in himself, and soon. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:32: quotation, high confidence ### Translation notes - The quotation is John 13:32. ### Citation (SBL) Origen, Comm. Jo. 32.365 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-365). ## Commentary on John 32.366 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-366 - Source: Preuschen 4:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen admits his explanation falls short of the passage's depth. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - “Of God” corrects the digital text's “Μοῦ,” the same misreading of θεοῦ as in 32.351. ### Citation (SBL) Origen, Comm. Jo. 32.366 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-366). ## Commentary on John 32.367 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-367 - Source: Preuschen 4:475–476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen gives thanks for what he has understood; the next text is John 13:33. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - John 13:33: quotation, high confidence ### Translation notes - The closing quotation is John 13:33, the lemma of the next section. ### Citation (SBL) Origen, Comm. Jo. 32.367 (Preuschen 4:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-367). ## Commentary on John 32.368 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-368 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus speaks as a father to his children; “little children” shows the apostles were still immature. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Matt 9:2: quotation, high confidence - Mark 5:34: quotation, high confidence - John 13:33: quotation, high confidence ### Translation notes - The quotations are Matt 9:2, Mark 5:34 (Luke 8:48), and John 13:33. ### Citation (SBL) Origen, Comm. Jo. 32.368 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-368). ## Commentary on John 32.369 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-369 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A “little child” is still a child. ### Greek text 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· ### English translation (Claude) 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; ### Scripture references - Matt 9:2: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.369 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-369). ## Commentary on John 32.370 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-370 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The paralytic was not necessarily more mature than the apostles. ### Greek text 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«. ### English translation (Claude) 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.” ### Citation (SBL) Origen, Comm. Jo. 32.370 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-370). ## Commentary on John 32.371 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-371 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike human children, a child of Jesus can become his brother. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.371 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-371). ## Commentary on John 32.372 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-372 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the resurrection the disciples became Jesus' brothers. ### Greek text οὗτοι γοῦν πρὸς οὓς εἶπεν· »Τεκνία« μετὰ τὴν τοῦ σωτῆρος ἀνάστασιν, ὡσπερεὶ μεταποιωθέντες ἀπὸ τῆς ἀναστάσεως Ἰησοῦ, γίνονται τοῦ πρότερον εἰπόντος »Τεκνία« ἀδελφοί. ### English translation (Claude) 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.” ### Scripture references - John 13:33: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.372 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-372). ## Commentary on John 32.373 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-373 - Source: Preuschen 4:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen Jesus calls the disciples his brothers. ### Greek text 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 †, ### English translation (Claude) 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 … ### Scripture references - John 20:17: quotation, high confidence ### Translation notes - The quotation is John 20:17. The text is corrupt at the end (marked † in the Greek). ### Citation (SBL) Origen, Comm. Jo. 32.373 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-373). ## Commentary on John 32.374 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-374 - Source: Preuschen 4:476–477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples progressed from servants to children; perhaps one moves from servant to disciple, child, brother, and son of God. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:13: quotation, high confidence - John 13:16: quotation, high confidence - John 13:33: quotation, high confidence ### Translation notes - The quotations are John 13:13, 13:16, and 13:33. ### Citation (SBL) Origen, Comm. Jo. 32.374 (Preuschen 4:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-374). ## Commentary on John 32.375 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-375 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A disciple is one who learns God's wisdom from the Word. ### Greek text μαθητὴν δὲ ἐν τούτοις λεκτέον τὸν ἐκ τοῦ παρέχειν αὐτὸν παραληψόμενον τὴν τοῦ λόγου ἐπιστήμην, μανθάνοντα ἀπὸ τοῦ τηλικούτου διδασκάλου τὴν σοφίαν τοῦ θεοῦ. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.375 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-375). ## Commentary on John 32.376 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-376 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, Jesus was soon to be arrested, tried, crucified, and buried. ### Greek text 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 ### English translation (Claude) 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 ### Scripture references - John 13:33: quotation, high confidence - John 18:12–13: allusion, high confidence - John 18:28: allusion, medium confidence ### Translation notes - The allusions are John 18:12–13, 28 and 19:16. The sentence continues in the next section. ### Citation (SBL) Origen, Comm. Jo. 32.376 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-376). ## Commentary on John 32.377 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-377 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, Christ, who is present only with the worthy, was no longer with the disciples when they fell away. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - The quotations are Matt 12:40, Matt 18:20, Matt 28:20, and Matt 26:31 (from Zech 13:7). ### Citation (SBL) Origen, Comm. Jo. 32.377 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-377). ## Commentary on John 32.378 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-378 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Objection: Christ stands even among those who do not know him. ### Greek text πρὸς τοῦτο δʼ ἄν τις ἀνθυποφέροι τὸ »Μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε« λέγων αὐτὸν εἶναι καὶ μετὰ τῶν μὴ γινωσκόντων αὐτόν. ### English translation (Claude) 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. ### Scripture references - John 1:26: quotation, high confidence ### Translation notes - The quotation is John 1:26. ### Citation (SBL) Origen, Comm. Jo. 32.378 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-378). ## Commentary on John 32.379 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-379 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being with the worthy differs from standing unrecognized among others. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.379 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-379). ## Commentary on John 32.380 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-380 - Source: Preuschen 4:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's promised presence differs from his unrecognized presence. ### Greek text 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«. ### English translation (Claude) 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. ### Scripture references - Matt 18:20: quotation, high confidence - Matt 28:20: quotation, high confidence - John 1:26: quotation, high confidence ### Translation notes - The quotations are Matt 18:20, Matt 28:20, and John 1:26. ### Citation (SBL) Origen, Comm. Jo. 32.380 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-380). ## Commentary on John 32.381 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-381 - Source: Preuschen 4:477–478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was no longer truly with Judas once the devil had entered his heart. ### Greek text 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, ### English translation (Claude) 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, ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.381 (Preuschen 4:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-381). ## Commentary on John 32.382 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-382 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Satan entered him, Christ was even less with Judas. ### Greek text πολλῷ πλέον οὐκ ἦν Χριστὸς μετὰ τοῦ Ἰούδα, μακρύναντος ἑαυτὸν ἀπὸ τοῦ σωτῆρος· »Τίς γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ;« ### English translation (Claude) much more then was Christ not with Judas, who had put himself far from the Savior: “For what agreement has Christ with Beliar?” ### Scripture references - 2 Cor 6:15: quotation, high confidence ### Translation notes - The quotation is 2 Cor 6:15. ### Citation (SBL) Origen, Comm. Jo. 32.382 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-382). ## Commentary on John 32.383 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-383 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the little while, the disciples would seek Jesus, as Peter did in his bitter tears. ### Greek text 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, ### English translation (Claude) 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. ### Scripture references - John 13:33: quotation, high confidence - Matt 26:75: allusion, high confidence ### Translation notes - The allusion is Matt 26:75. ### Citation (SBL) Origen, Comm. Jo. 32.383 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-383). ## Commentary on John 32.384 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-384 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus later explains the “little while” of absence and return, sorrow turning to joy. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:33: quotation, high confidence - John 16:16–20: quotation, high confidence ### Translation notes - The quotations are John 13:33 and John 16:16–20. ### Citation (SBL) Origen, Comm. Jo. 32.384 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-384). ## Commentary on John 32.385 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-385 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their sorrow in his absence became joy when they saw him again. ### Greek text 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«. ### English translation (Claude) 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. ### Scripture references - John 16:16: quotation, high confidence ### Translation notes - The quotation is John 16:16. ### Citation (SBL) Origen, Comm. Jo. 32.385 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-385). ## Commentary on John 32.386 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-386 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever is to see him again will see him before long. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 16:16: quotation, high confidence ### Translation notes - The quotation is John 16:16. ### Citation (SBL) Origen, Comm. Jo. 32.386 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-386). ## Commentary on John 32.387 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-387 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeking Jesus means seeking God's Word, wisdom, righteousness, truth, and power. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 1 Cor 1:24: allusion, high confidence - 1 Cor 1:30: allusion, high confidence - John 14:6: allusion, medium confidence ### Translation notes - The allusions are 1 Cor 1:24, 30 and John 14:6. ### Citation (SBL) Origen, Comm. Jo. 32.387 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-387). ## Commentary on John 32.388 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-388 - Source: Preuschen 4:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some seek Jesus only because he fed them. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 6:26: quotation, high confidence ### Translation notes - The quotation is John 6:26. ### Citation (SBL) Origen, Comm. Jo. 32.388 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-388). ## Commentary on John 32.389 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-389 - Source: Preuschen 4:478–479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus recalls what he had told the Jews and now says it to the disciples. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 8:21: quotation, high confidence - John 13:33: quotation, high confidence ### Translation notes - The quotations are John 8:21 and John 13:33. ### Citation (SBL) Origen, Comm. Jo. 32.389 (Preuschen 4:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-389). ## Commentary on John 32.390 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-390 - Source: Preuschen 4:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the disciples the separation is only temporary. ### Greek text ὡς γὰρ ἐκείνοις, φησί, τοῦτʼ εἶπον, οὕτω καὶ ὑμῖν· ἀλλὰ καὶ ὑμῖν τοῦτο λέγω οὐ περὶ πλείονος χρόνου. ### English translation (Claude) “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.” ### Citation (SBL) Origen, Comm. Jo. 32.390 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-390). ## Commentary on John 32.391 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-391 - Source: Preuschen 4:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Now” shows that the disciples' inability to follow is temporary, unlike that of those who die in their sin. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:33: quotation, high confidence - John 8:21: allusion, high confidence ### Translation notes - The quotation is John 13:33. ### Citation (SBL) Origen, Comm. Jo. 32.391 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-391). ## Commentary on John 32.392 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-392 - Source: Preuschen 4:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since both Jesus and his hearers would die and go to Hades, the saying cannot simply mean death. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 13:33: quotation, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.392 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-392). ## Commentary on John 32.393 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-393 - Source: Preuschen 4:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus went to paradise, where those dying in sin could never come, but the disciples could later. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 8:21: quotation, high confidence - John 13:33: quotation, high confidence - Luke 23:43: allusion, high confidence ### Translation notes - The quotations are John 8:21 and John 13:33; the allusion is Luke 23:43. ### Citation (SBL) Origen, Comm. Jo. 32.393 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-393). ## Commentary on John 32.394 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-394 - Source: Preuschen 4:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three days in the heart of the earth raise a further question. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 13:33: quotation, high confidence - Matt 12:40: quotation, high confidence ### Translation notes - The quotations are John 13:33 and Matt 12:40. ### Citation (SBL) Origen, Comm. Jo. 32.394 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-394). ## Commentary on John 32.395 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-395 - Source: Preuschen 4:479–480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some thought “Today you will be with me in paradise” contradicted the three days and was a forgery. ### Greek text 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«. ### English translation (Claude) 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. ### Scripture references - Matt 12:40: allusion, high confidence - Luke 23:43: quotation, high confidence ### Translation notes - The quotations are Matt 12:40 and Luke 23:43, which Origen cites as “the paradise of God.” The doubters are unidentified. ### Citation (SBL) Origen, Comm. Jo. 32.395 (Preuschen 4:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-395). ## Commentary on John 32.396 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-396 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either Jesus brought the thief to paradise first, or “today” means the whole present age, as elsewhere in Scripture. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Comm. Jo. 32.396 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-396). ## Commentary on John 32.397 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-397 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Today” promises the thief a place with Christ within the present age. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Luke 23:42–43: allusion, high confidence ### Citation (SBL) Origen, Comm. Jo. 32.397 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-397). ## Commentary on John 32.398 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-398 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples wanted to follow Jesus by bearing the cross, but could not yet. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Matt 10:38: quotation, high confidence - Luke 14:27: quotation, high confidence - John 13:33: quotation, high confidence ### Translation notes - The quotations are a combination of Matt 10:38 and Luke 14:27, and John 13:33. ### Citation (SBL) Origen, Comm. Jo. 32.398 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-398). ## Commentary on John 32.399 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-399 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without the Spirit, not yet given, they could not yet follow and confess Jesus. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - John 7:39: quotation, high confidence - 1 Cor 12:3: quotation, high confidence ### Translation notes - The quotations are John 7:39 and 1 Cor 12:3. ### Citation (SBL) Origen, Comm. Jo. 32.399 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-399). ## Commentary on John 32.400 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-400 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those ready to walk in the Word's steps can follow him to the Father. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Ps 63:8 (62:9 LXX): quotation, high confidence ### Translation notes - The quotation is Ps 63:8 (62:9 LXX). ### Citation (SBL) Origen, Comm. Jo. 32.400 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-400). ## Commentary on John 32.401 - URL: https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-401 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen ends Book 32 of his Commentary on John. ### Greek text Αὐτάρκη δὲ περιγραφὴν εἰληφότος τοῦ λβ΄ τῶν εἰς τὸ κατὰ Ἰωάννην Εὐαγγέλιον ἐξηγητικῶν, αὐτοῦ που καταπαύσομεν τὸν λόγον. ### English translation (Claude) 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. ### Citation (SBL) Origen, Comm. Jo. 32.401 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-401).