Fragments on the Gospel of John (in the catenae) 1 Positing him as the Creator of all things, he predicates the name of the Word of him. For since, in

 but by the good pleasure of God, he willed that creation should exist. This wisdom, therefore, willed to assume a creative relation to the things that

 again overtakes the light. And that I might change the theorem to something clearer, the light is the truth but when falsehood and all deceit, that i

 but having come to him with scientific proof and articulated understanding, they believe in him and call upon him. Whence Jesus, after the great progr

 But First must be understood instead of Before. However, what he says is something like this: Jesus, being before me and prior to me, came behind

 it is accomplished by choice, then that which is from God comes to pass, and this is the giving of grace for grace from God. 12 But the law was given

 he sees by applying his own mind, just as we are said to see visible things by a glance of the eyes. But God is also seen by those to whom He judges t

 and hiding his power for proceeding toward the dispensation. Since, therefore, it is not possible for any human to show a demonstration of the manner

 a more solid body. But if this were so, the opening of the heavens would not <have> come under sight, for neither is the Holy Spirit which descended f

 he says confidently, from Nazareth is indeed the one who was found and truly he is good. To whom Philip said: “Come and see” the found Jesus, wishing

 having been cast upon it, it seemed to be thought that all things came from water〛. 30 They believed is said instead of They were confirmed. For h

 For to know certain people from their actions and words is possible even for a mere man. But Jesus, not being a mere man, but God become man, knows al

 is grieved at the loss of pleasant things, does not cling with steadfastness to the agreeable things that are present. He wants us, therefore, to be s

 saying we may signify it through the ones being ruled, declaring it either from the place † when of the earth [of him] or of the inhabited world we an

 of wild beasts, having disbelieved God, who promised them the land, thus will they be saved by gazing at the uplifted serpent because of God who comma

 that the one who has done evil should depart from evil † but look to the good and that the one who professes to rejoice in the truth should at some t

 of the only sower of good things. He is none other than Jesus, of whom you have said you baptize, who has been testified to by me, to whom you say all

 by the prophets, in the last «of the days has spoken to us, who live during the visitation

 John. He came for a witness, to bear witness «of the Light».〛 For if the prophets before John also spoke from the earth, how do they bear witness conc

 to come to a woman. 53 But perhaps someone might inquire into the reason why Jews do not associate with Samaritans, which it is possible to find in th

 it must be said, from which Jacob along with his sons was drinking spiritually, and from it were drinking also

 and being lovers of the word, they considered that it was then the time for food and supposed that perhaps just as to Daniel in Babylon by the command

 human nature is not able. But since such a discourse does not come to men bare of matter and bodily examples, for this reason Jesus spits on the groun

 For since there are differences of signs, so that, as the apostle says, both the one in the law and the lawless one, whom the lord consumes with the b

 God, being asked for things by sinners on the basis of works, does not listen. 71 Jesus heard that they had cast him out, and having found him, he sai

 of the sensible it is no longer possible to hear about the bodily... when “Jesus answered and said to her: If you knew the gift of God and who it is

 Aenon, near Salem. Aenon is interpreted as Eye of torment and Salem He who is ascending. Therefore, those who receive the second ransom are now mo

 Jesus to the one who had died. For your sakes, he says, I am glad, those of you believing from learning that he died when I was not with him, and so t

 waits at home to receive him, as one capable of his visit. And she would not have gone out of her own house, unless she had heard her sister saying: “

 outcome is uncertain. But for an allegorical interpretation, it must be said that 〚Jesus formerly walked openly among the Jews through the prophets, b

 to everyone who has will more be given, and he will have an abundance so from the one who has not, even what he thinks he has will be taken away from

 able to believe 〚because their eyes had been blinded by the evil one〛 it was not impossible for them to believe by approaching Jesus 〚and saying: Son

 the sun, the light that does not set and is without evening, having come to the world and through wonders both befitting God and beyond reason having

 you see that I have.”〛 And concerning how it is said to him, “Do not be unbelieving, but believing,” and concerning the name of Thomas, such things mi

 emphatic. For one who proclaims great doctrines, according to the meaning, as is fitting, utters them with a great voice. 116 And has become should

 named it from the reigning God. For indeed among us in common usage, his kingdom is sometimes signified from the one who reigns, and sometimes from th

 and the mere sight of the one envied casts no small spark into the envious.] 130 [For this reason he would have mingled with us .... and becoming for

 risen from the dead. We acknowledge him as head according to the prefiguration of his resurrection, of whom we are members in part and a body through

having been cast upon it, it seemed to be thought that all things came from water〛. 30 "They believed" is said instead of "They were confirmed." For he speaks of faith mostly in terms of confirmation. Therefore, he also revealed his glory to them more. For to change substance belongs to a creator and not to a creature. For wine coming to be from water is not simply a change of quality but of substance. 31 And after this he went down to Capernaum, he and his mother and his brothers and his

disciples. 〚It is asked by many concerning the brothers of Jesus how he had them, since Mary remained a virgin until her death.〛 He did not have brothers by nature, neither did the virgin bear another, nor was he himself from Joseph. Therefore, they were called his brothers by law, being sons of Joseph from a previously deceased wife; and since Mary was his wife by agreement

was called. 〚For the law of Moses teaches this, inflicting the punishment of adultery against one who has relations with a betrothed virgin; for it is added, 'Because he has humbled his neighbor's wife, he shall die'; if therefore the law calls the virgin betrothed to him the wife of Joseph〛, in accordance with such an ordinance, the sons of Joseph are called brothers of Jesus, even if he himself is not from him. 32 [Of the three public feasts delivered to the Hebrews by the great hierophant Moses, one was that called Passover, surpassing the other two, inasmuch as it signified the salvation from Egypt and the passage to the holy land. At this festival, therefore, the whole nation of the Jews from all the cities and villages hurried to Jerusalem. For it was delivered by the law that the Passover was to be sacrificed in this city alone. And the three feasts were named from God who legislated them. But since the Jews no longer conducted the feasts according to the ordinance but according to their own desires and pleasures, the evangelist says not the Passover of God but of the Jews. For they no longer came to Jerusalem for the sake of worship but for the sake of luxury. For everything for feasting was brought into it from all the surrounding places and was sold in the house of God. For the evangelist said that oxen and sheep and doves were sold there as <in> some marketplace. But since it happened that they did not bring so much money when coming to the feast, some money-changers devised to set up tables there and to exchange money, that is, to lend, taking gold from those who needed money, who had come for the purpose of getting drunk and living luxuriously rather than celebrating the feast. Therefore, while the whole nation of the Jews was there and was engaged in drunkenness, Jesus, entering the house of God, drove them all out from there, having only a whip of cords. But this would not have been accomplished, if he were an ordinary man † and undertaking to do this; for not only did he cast out the rest of the crowd from the house but also those selling the things for the feasting. And let no one think this to be less than the other miracles. For it was not possible without divine power for one man to cast out so great a multitude, and especially when they were enraged and murderous against him. And indeed the Jews themselves, being astonished at what was dared, say to him in what follows: "What sign do you show us that you do these things?" As if to say, By what power, how great are you and what sort of piety are you able to perform, that you do such things, daring alone to drive out a whole populous nation?] 33 But they believed not in him, but in his name. And these do not have a firm or perfect knowledge, concerning whom it was also said in the things before, but one that is able to fall away most easily. Wherefore he did not entrust himself to them, because he knew all things not superficially but from the depth of the mind.

ἐπι βληθείς, ἔδοξε νομισθῆναι τὸν πάντα ἐξ ὕδατος γεγενῆσθαι〛. 30 Τὸ «Ἐπίστευσαν» ἀντὶ τοῦ «Ἐβεβαιώθησαν» εἴρηται. τὴν γὰρ πίστιν ὡς ἐπὶ τὸ πολὺ μᾶλλον ἐπὶ τῆς βεβαιώσεως λέγει. τούτοις οὖν καὶ τὴν δόξαν αὐτοῦ μᾶλλον ἐφανέρωσεν. κτιστοῦ γὰρ καὶ οὐ κτίσματος τὸ οὐσίαν μεταβαλεῖν. οὐ γὰρ ποιότητος ἁπλῶς ἀλλ' οὐ σίας μεταβολὴ τὸ ἐξ ὕδατος οἶνον γενέσθαι. 31 Καὶ μετὰ τοῦτο κατέβη εἰς Καφαρναούμ, αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οἱ

μαθηταὶ αὐτοῦ . 〚Ζητεῖται παρὰ πολλοῖς περὶ τῶν ἀδελφῶν Ἰησοῦ πῶς εἶχεν τού τους, τῆς Μαρίας μέχρι τελευτῆς παρθένου διαμεινάσης.〛 ἀδελφοὺς μὲν οὐκ εἶχεν φύσει οὔτε τῆς παρθένου τεκούσης ἕτερον, οὐδ' αὐτὸς ἐκ τοῦ Ἰωσὴφ τυγχάνων. νόμῳ τοιγαροῦν ἐχρημάτισαν αὐτοῦ ἀδελ φοί, υἱοὶ τοῦ Ἰωσὴφ ὄντες ἐκ προτεθνηκυίας γυναικός· καὶ ἐπεὶ καθ' ὁμολογίαν γυνὴ αὐτοῦ ἡ Μαριὰμ

ἐχρημάτισεν. 〚τοῦτο γὰρ ὁ Μωϋσέως διδάσκει νόμος, μοιχείας τιμωρίαν ἐπάγων κατὰ τοῦ ἐπι βαίνοντος μνηστευθείσῃ παρθένῳ· ἐπιφέρεται γὰρ τὸ Ἀνθ' ὧν ἐταπείνωσε τὴν γυναῖκα τοῦ πλησίον, ἀποθανεῖται· εἰ τοίνυν ὁ νόμος γυναῖκα τοῦ

Ἰωσὴφ τὴν κατεγγυηθεῖσαν αὐτῷ παρθένον λέγει〛, ἀκολούθως τῇ τοιαύτῃ διατάξει ἀδελφοὶ τοῦ Ἰησοῦ εἴρηνται οἱ ἐκ τοῦ Ἰωσήφ, εἰ καὶ αὐτὸς ἐξ αὐτοῦ μὴ τυγχάνει. 32 [Τριῶν ἑορτῶν δημοτελῶν παραδοθεισῶν τοῖς Ἑβραίοις ὑπὸ τοῦ μεγάλου ἱεροφάντου Μωϋσέως μία ἦν ἡ καλουμένη Πάσχα, ὑπερ κειμένη τὰς ἑτέρας δύο ἅτε σωτηρίαν ἐμφαίνουσα τὴν ἐξ Αἰγύπτου καὶ μετάβασιν ἐπὶ τὴν ἁγίαν γῆν. ταύτῃ γοῦν τῇ πανηγύρει τὸ πᾶν τῶν Ἰουδαίων ἔθνος ἐκ πασῶν τῶν πόλεων καὶ κωμῶν ἔσπευδον ἐπὶ τὴν Ἱερουσαλήμ. ἐν μόνῃ γὰρ ταύτῃ τῇ πόλει παραδέδοτο ὑπὸ τοῦ νόμου τὸ πάσχα θύεσθαι. ἐχρημάτιζον δὲ αἱ τρεῖς ἑορταὶ ἀπὸ τοῦ νομοθετήσαντος αὐτὰς θεοῦ. ἐπεὶ δὲ Ἰουδαῖοι οὐκέτι κατὰ τὴν διάταξιν ἀλλὰ κατὰ τὰς ἰδίας ὀρέξεις τε καὶ ἡδονὰς ἦγον τὰς ἑορτάς, οὐ πάσχα τοῦ θεοῦ ἀλλὰ τῶν Ἰουδαίων ὁ εὐαγγελιστὴς λέγει. οὐκέτι γὰρ λατρείας ἕνεκα ἀλλὰ τρυφῆς χάριν ἤρχοντο εἰς Ἱερουσαλήμ. πάντα γὰρ εἰς εὐωχίαν ἐκ πάντων τῶν πέριξ τόπων ἐν αὐτῇ ἐκομίζετο καὶ ἐν τῷ οἴκῳ τοῦ θεοῦ ἐπιπράσκετο. βόας γὰρ καὶ πρόβατα καὶ περιστερὰς πωλεῖσθαι ἐκεῖ ὥσπερ <ἐν> ἐμπορίῳ τινὶ εἶπεν ὁ εὐαγγελιστής. ἀλλ' ἐπεὶ συνέβαινε μὴ τοσαῦτα αὐτοὺς ἐπι κομίζεσθαι ἀργύρια ἐρχομένους ἐπὶ τὴν ἑορτήν, ἐπενόησάν τινες ἀργυραμοιβοὶ τραπέζας ἐκεῖ τιθέναι καὶ κολλυβίζειν, τουτέστι δανεί ζειν, χρυσία λαμβάνοντες παρὰ τῶν χρῃζόντων ἀργυρίων, πρὸς τὸ μεθύειν καὶ τρυφᾶν μᾶλλον ἢ ἑορτάζειν ἐληλυθότων. παντὸς τοι γαροῦν τοῦ Ἰουδαίων ἔθνους ἐκεῖ τυγχάνοντος καὶ σχολάζοντος μέ θαις, Ἰησοῦς εἰς τὸν τοῦ θεοῦ οἶκον εἰσελθὼν πάντας ἀπήλασεν ἐκεῖθεν αὐτὸ μόνον φραγέλλιον ἐκ σχοινίων ἔχων. οὐκ ἂν δὲ τοῦτο κατωρθοῦτο, εἰ ὁ τυχὼν ἄνθρωπος ἦν † καὶ ἐπιλαμβανόμενος τοῦτο πράττειν· οὐ μόνον γὰρ τὸ ἄλλο πλῆθος ἐξέβαλε τοῦ οἴκου ἀλλὰ καὶ αὐτοὺς τοὺς πιπράσκοντας τὰ πρὸς τὴν εὐωχίαν. μηδεὶς δὲ νομιζέτω τοῦτο τῶν ἄλλων θαυμάτων ἔλαττον εἶναι. οὐ γὰρ ἄνευ θεϊκῆς ἐνεργείας οἷόν τε ἦν ἕνα ἄνθρωπον τοσοῦτον πλῆθος ἐκβάλλειν, καὶ μάλιστα ἐξηγριωμένων καὶ φονώντων κατ' αὐτοῦ. καὶ αὐτοὶ γοῦν οἱ Ἰουδαῖοι καταπλαγέντες ἐπὶ τῷ τολμηθέντι φασὶν ἐν τοῖς ἑξῆς πρὸς αὐτόν· «Τί σημεῖον δεικνύεις ἡμῖν ὅτι ταῦτα «ποιεῖς;» ∆υνάμει, λέγοντες, πηλίκος εἶ καὶ ποίαν θεοσέβειαν τελεῖν δυνάμενος, ὅτι τοιαῦτα πράττεις, τολμῶν ὅλον πολυάνθρωπον ἔθνος ἀπελαύνειν μόνος;] 33 Ἐπίστευον δὲ οὐκ εἰς αὐτόν, ἀλλ' εἰς τὸ ὄνομα αὐτοῦ. οὗτοι δὲ οὐ βεβαίαν οὐδὲ τελείαν ἔχουσιν γνῶσιν, περὶ ὧν καὶ ἐν τοῖς ἔμπροσθεν εἴρηται, ἀλλὰ ῥᾷστα διαπεσεῖν δυναμένην. ὅθεν οὐδὲ ἐπίστευσεν ἑαυτὸν αὐτοῖς, διὰ τὸ εἰδέναι αὐτὸν οὐκ ἐξ ἐπιπολῆς ἀλλ' ἐκ τοῦ βάθους τῆς διανοίας πάντα.