Commentarii in evangelium Joannis
the fleshly Israel not even believing the number of the one hundred forty-four thousand, it is clear that the one hundred forty-four thousand who are
with Thus says the Lord Almighty. 1.3.16 And in this regard, consider whether, when Paul says, All scripture is inspired by God and profitable, he
of Jesus. For if no one is the son of Mary, according to those who hold sound opinions concerning her, except Jesus, and Jesus says to his mother, “Be
which is interpreted, Christ.” And a little later, Philip, finding Nathanael, says to him: “We have found him of whom Moses in the law and the prophet
an economy, confessing not only in words but also showing it through works. The same must also be said concerning their Christianity. 1.7.42 And just
good, according to conception, beyond life and light is truth, and fourth, beyond these, the way that leads to it all of which our savior teaches he
having read aloud: “The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor, he has sent me to proclaim release
in addition to what has been said, this also must be known concerning the gospel, that it belongs primarily to the head of the whole body of the saved
If someone should keep this name in view, collecting it from everywhere and, carefully examining it, wished to understand upon what it is placed in ea
we will be able to understand what is said by wisdom in Proverbs: “For God,” it says, “created me as the beginning of his ways for his works.” However
Word, so that all things might come to be according to the wisdom and the types of the system of the concepts within it. 1.19.114 For I think, just a
of God I am the light of the world and in other places I am the resurrection and again, I am the way and the truth and the life and it is a
the passing over of the sins previously committed, through the forbearance of God.” 1.22.140 And according to Paul he is preached as being the wisdom
to conceive him to be a son is impossible for even the most ordinary person. And let them declare to us such a Logos, a divine Logos, living in himsel
being led by Christ and having received his rays, are in no need of ministering apostles and prophets —for one must dare to speak the truth— nor of an
does this, or because it is contrary to its nature to be subjected to vanity and not to have the former state of life, which it will receive when set
ascending to the divinity of the Son, through which one can be led by the hand even to the Father’s blessedness, the savior is designated 'door'. 1.27
You call me teacher and lord, and you say well, for I am” and where: “No longer do I call you slaves, for the slave does not know what is the will of
“thrones,” and thirdly without hesitation, “principalities.” Thus one must descend through the rational to the last rational being, which perhaps happ
of the books of the testament, it was said by him concerning himself. And in Isaiah he said that his mouth had been made like a sharp sword by the
to be of the birth from Mary, which man the baptist says that “he did not know.” 1.32.237 But how did he who leaped in exultation, while still being a
it was said in an absolute sense and with respect to “power,” that “Christ is the power of God and the wisdom of God,” even if we might have supposed
the paternal glory. 1.35.259 This high priest is called Judas according to some other concept besides those already mentioned, so that those who are
of him destroying death, inasmuch as he is Word and Resurrection. 1.37.269 But consider if all men somehow partake of him, inasmuch as he is Word.
what has been recorded, most constantly brought forward by the many as if it were understood, must not be left unexamined by us. For let it be that th
“was in the beginning,” so also “with God” “was in the beginning.” And “all things were made through him” while he was “in the beginning” for “in wis
was with God.” 2.1.10 Since, therefore, to investigate “And the Word was with <the> God,” we have adduced prophetic sayings, how it came to Hosea and
the word has in relation to the Word in the beginning, the Word that is with God, the Word that is God, which the God Word has in relation to God for
we have made this Word. For there was the God and God, then gods in two ways, of which the God Word is superior to the better order, being s
of fire, and on his head many diadems having a name written, which no one knows except he himself, and clothed in a garment sprinkled with blood, and
and of self-judgment, just as one who paints an image will not be able to impart all of the properties of the one being painted to the painting. 2.6.5
through his introduction. 2.8.62 All the armies in heaven follow this Word of God, following a guiding Word and imitating him in all things, and espec
of the savior, who has the through whom. 2.10.72 And in the letter to the Hebrews the same Paul says: In the last of the days he has spoken to us i
still falling away and turning aside from the counsels of the indwelling spirit. 2.11.81 But if according to Isaiah our Lord says that he was sent by
2.13.91 Let us see, however, why the phrase And without him was made not one thing is added. To some it might seem superfluous that Without him was
of all things, as far as his hypothesis is concerned, the things of the world and those in it are different. For he says: “that the age or the things
especially if we conceive of a teacher inseparable from the one learning. 2.15.109 For the reason (logos) inherent in the nature of rational beings is
“He is not the God of sinners but of saints.” For it is a great gift to the patriarchs that God should attach their designation to his own proper titl
“Word.” But it must be investigated whether, since there is a system of theorems in him, according to which he is “wisdom,” there are some theorems in
is? But if it is true that the darkness has become light, what is the fateful allotment that not all darkness is able to become light? For if it were
or to say angel for upon the same subject lies the designation “angel” and “man,” just as in the case of the three who were entertained by Abraham an
and he is called “a light of the nations” by the prophet Isaiah according to “behold, I have made you a covenant of the people, a light of the nations
his brother is not a falling away from what is properly called knowledge? That he who is ignorant of divine things, by the very act of being ignoran
they came to be and prevailed exceedingly.” 2.27.170 But in two ways the darkness has not overcome the light: either by falling far short of it and, t
“By hearing you will hear, and will in no way understand,” and so on, so also John, since the beginning of his mission was unmentioned, which has an a
will prepare your way before you,” we consider whether, being one of the holy angels, he is sent down for ministry as forerunner of our Savior. 2.31.1
John is of Christ for we perceive the voice before the word. But John also shows Christ for the word is presented by the voice. But Christ is also b
it must be considered, that the miraculous powers were able to summon those who lived at the time of the Lord to believe, but they did not preserve th
it has been said in testimony to Christ, which escapes some who think that from of his fullness we have all received to he has made him known is s
wisdom, and is ruled by him, for this reason he says, 'We have found the Messiah.' And this voice would be spoken by everyone who has found the Word o
What must be understood in that all might believe through him. 4.t.1 Concerning solecisms and the humble phrasing of scripture. FROM THE FOURTH VOLU
of the word to what follows you would have granted us. But since it is necessary to examine the scripture with a good conscience, not rashly gratifyin
we might say this, that he who utters anything foreign to godliness is verbose, but he who speaks the things of truth, even if he should say everythin
“according to my gospel in Christ Jesus” and not saying “gospels,” those men, paying attention, say that if there were many gospels the apostle would
being—for Solomon is interpreted peaceful—through peace he has leisure to build the famous temple to God. And also in the times of Ezra, when truth
of the Baptist has been said, is it not therefore consistent <that> he who had received from the fullness of Christ and confessed a second grace in pl
understanding. 6.4.22 And it is clear that Moses saw with his mind the truth of the law and the allegories, according to the anagogical sense, of the
having understood, but also much less than him holding fast to the divine hope, to apprehend the second coming of our savior, which the apostle, follo
to the apostles through Jesus Christ came to be. And it is not wonderful, since there is one truth, to say that many, as it were, have flowed from it.
in water but among you stands one whom you do not know, the one coming after me, whose sandal-strap I am not worthy to untie,” or is the part reporte
of the supposition, lest the one baptizing might be the Christ, but they were guarding against naming this more plainly so as not to seem rash. Wheref
spitting upon transmigration as a false doctrine, and not accepting that the soul of John had once been Elijah, he will use the aforementioned saying
John therefore says, I am not Elijah, since he is ignorant of his own former life. 6.13.74 Since these things have a plausibility that is not to be
and that immortality was promised to him in Numbers through the so-called peace, in return for which, being zealous and moved with divine zeal, he p
he says, that John confessed that he was not the Christ, nor even a prophet, nor Elijah. And it was necessary for him, having understood it thus, to e
and he cried out, saying'. For this reason also God commands Isaiah to cry out in the voice of one saying: Cry and I said: What shall I cry? 6.18.
of mysteries or prophecy has become a noisy gong or a clanging cymbal, so if the prophetic voice is nothing other than a sound, how is it that the Sav
that some were his equal for it is true that although many prophets were his equal, according to the grace given to him, no one was greater than this
one a Pharisee and the other a tax collector. And the Pharisee, standing, prayed these things to himself: ‘O God, I thank you that I am not like the r
from the disease immediately is written, but “Behold, I send my messenger before your face” by Malachi. 6.24.131 What John did in shortening the sayin
“And all flesh shall see the salvation of God.” But the observations are useful for demonstrating that the evangelists abridge the prophetic sayings.
what was said to what was said to the crowds, it was necessary to make a comparison and clarification of the sayings and when these things were done,
He refutes the Pharisees' ignorance concerning his superiority, adding to 'There stands one among you' the words 'Whom you do not know.' 6.30.156 And
wilderness» and «Behold, I send my messenger before your face» I, whose birth «Gabriel who stands in the presence of God» wondrously announced to my
among those born of women is sufficient in himself to loose or to open, since only the one who bound and closed grants to whom he wishes the loosing a
“For, he says, ‘I am not worthy to loose the strap of his sandal.’” 6.37.185 Perhaps, then, being overcome by the grace of God, he received it as a gi
of the whole world. 6.39.195 For one must say to him: For when is he not present? And when is he not in the world? And this, when the gospel says: He
“in Bethabara,” having been in the places for the purpose of inquiring into the footsteps of Jesus and his disciples and the prophets. 6.40.205 For Be
to examine the discourse concerning the theory of names, setting aside the matters before us. 6.42.217 Let us see, then, the things of the evangelic t
But Paul, having encountered the Scripture, no longer warring according to its flesh—for he knew that “the law is spiritual”—, teaches us to understan
in the desert ate the manna and died. He who eats this bread will live forever.” For the manna, though given from God, was a bread of progress, a brea
I shall wash in them and be cleansed?” For just as no one is good except one, God the Father, so among rivers no one is good except the Jordan, which
However, it will be clear to one who holds to what has been said about John being the voice and Jesus the Word, that John was benefited for his format
Since three land animals and two birds are offered upon the altar, it seems to me worthwhile to inquire why on earth the Savior is called lamb by Jo
of the bodily sojourn of the son of God into the life of men, we will suppose the lamb to be none other than the man. For he “was led as a sheep to th
to gaze upon the one who did harm after he has died, or step on a corpse, or touch a dead body, or taste a part of it, there would be a cure and benef
he says this to Mary: Do not touch me? For he should have rather offered himself to her touch, since he had received the perfect baptism through the
leaving it undisciplined, let us do all things so that we may not need such rebukes and discipline through the most painful means. 6.59.301 But the on
COMMENTARY ON THE GOSPEL ACCORDING TO JOHN, VOLUME 10
he was teaching in the synagogue.” 10.2.8 But Luke: “And when the devil had completed the temptation, he says, he departed from him until an opportune
concerning such things, and this must be said by us. Let it be proposed to some who see with the spirit God and his words to the saints, and the prese
without Esau's voice that praised God, so that Esau might have an opportunity to be blessed later. For perhaps if Jacob had not been blessed as Esau,
He circumcises Timothy, he becomes a Jew but when he says to the Athenians: “I found an altar on which was inscribed: ‘To an unknown god.’ What there
to them, but not many days for the field of comfort below does not contain the illumination concerning the more numerous doctrines, being receptive
he taught in the synagogue, and they were astonished at his teaching.” 10.11.52 But he also records an action of his that happened in Capernaum: “Imme
10.12.64 Furthermore, we have also observed this about Capernaum, that not only did he begin to preach in it, “The kingdom of heaven has drawn near,”
These are the offerings, which you shall offer to the Lord.” For he called them his own feasts and not those appointed, which are set forth in the scr
feasts and even more specifically about the Passover. 10.16.89 Now, the Passover of the Jews is a sheep that is sacrificed, taken for each household o
is only flesh for he says, “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 t
Let the sacrificed Passover, Christ, be assigned to the lamb. For one must not think that historical things are types of historical things and bodily
the whole city, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee. And Jesus entered the temple and dr
all things, when it was already late, he went out to Bethany with the twelve. And on the next day, when they had come out from Bethany, he was hungry.
a discerning acuteness of intelligible things is a citizen of this city. And it is possible for even the Jerusalemite to be in sin for it is possible
The ox, of earthly things, for it is a tiller of the soil the sheep, of foolish and beastly things, since this animal is more servile than many irrat
a donkey previously tied, when they were commanded, if anyone should say anything to them, to answer that, “The Lord has need of them and immediately
being loosed from bonds, and a colt coming with her for everything must be great of which the Son of God has need, and worthy of his goodness. 10.27.
set forth. But the crowds preceding and following him can also signify angelic cooperations, some preparing the way for him in our souls, by which the
is every land, where the tied donkey and the colt are, and the village is sufficiently called without the addition of another name. 10.30.190 But Matt
John, however, set forth the prophetic saying word for word, but instead of it, 'Fear not, daughter of Zion behold, your king comes sitting' instead
that the dicing merchants and all wickedness were consumed and had vanished. 10.33.215 And I do not know how, speaking nonsense, he says that a scourg
of that temple, the word concerning his own body, he answers to “What sign do you show, that you do these things?” with “Destroy this temple and in th
of a body with many members becoming one body but the judgment of the foot and hand and eye and hearing and smell of those completing separately the
the resurrection of the church to be signified. 10.37.250 Following this, it is consistent to say that the first day is the earthy one and the second
to say. But another will say that the one being shown is not the one built by Solomon, for <that one> was destroyed during the times of the captivity,
of the enclosure, and still another outside the enclosure of the Levites and priests, a stone of the altar of whole burnt offerings. 10.39.269 But the
senses, an ascent may be shown, being on high for the understanding of intelligible things. 10.40.280 But the place called Dabir seems to be a place o
“Behold, I am preparing for you the carbuncle as your stone, and your foundations of sapphire, and I will make your battlements of jasper, and your ga
not perceiving the mind of the Holy Spirit, which God wishes to be believed rather than the will of the letter? In this regard it must be said that no
a feast but here Jesus is recorded as being at the feast for being in Jerusalem at the Passover, he was also at a feast, with many believing even in
a place for God, he becomes blessed for blessed is he who has help from God and an ascent in his heart from God. Therefore, the Son of God, who knows
Moses.” 13.2.12 An example of the second of the meanings will seem to be in Paul, who says: “To this very hour we hunger and thirst and are naked ” Th
we shall consider if the different kind of benefit for those who will converse with and be with the truth itself, beyond the supposed benefit that com
The Samaritan woman proclaims the Savior first when she says: Lord, you have no bucket and the well is deep, when she also asks from where He has t
«I have no husband.» 13.9.n Jesus says to her: Well have you said, I have no husband for you have had five husbands, and he whom you now have is not
of living water. 13.10.66 Moreover, concerning, Give me this water, that I may not thirst nor come here to draw, he says that the woman says these t
place, and for this reason they say that the temple was built on it by Solomon and that all the Levitical and priestly worship was performed there. 13
in both ways for the angels are able to know such things, and the prophet does not know all things For we know in part and we prophesy in part, ev
a mystery now revealed has been revealed both through prophetic writings and the appearing of our Lord Jesus Christ. 13.17.102 But see if Heracleon, t
they worship in its presence, but in <all the> spirit, when they will contain all the spirit, they will worship the Father. 13.18.113 But if one looki
of the one standing by. 13.21.126 These things I say by way of exception to those who say that there is a fifth nature of bodies besides the elements.
ruling principles, where the structure worthy of being consumed was established. 13.23.139 God, then, is called light, a name transferred from corpore
For they themselves, being of the same nature with the Father, are spirit, who worship in truth and not in error, just as the apostle also teaches, ca
might be approved, having it thus: Hear, Lord, the voice of Judah, and you might come to his people his hands shall judge for him, and you shall be
the Word himself, so that when the disciples came, they marveled if even this one, being a female <and> easily deceived, was deemed worthy to have a c
your finger here and see my hands, and bring your hand and put it into my side.” 13.30.181 All the things that the woman did were the communion with t
some fitting words, * * * * * * to him Eat thinking that the time between the woman's having gone away into the city and the Samaritans' having come
have their faculties trained by practice to distinguish good and evil.” But there is also a poisonous food, which we learn about from the fourth book
for the Son of God to eat, which at present the disciples do not know. But Heracleon said nothing on this passage. 13.35.n The disciples therefore sai
is mine”? Now the completion of the work was the completion of the rational being for the Word who became flesh came to make perfect this which was i
is coming?» These things must be inquired into, so that they may be persuaded that the Savior often spoke of intelligible things bare of sensible and
your eyes and see the fields, that they are already white for harvest» is spiritual, and stripped of sensible things is spiritual? From which it would
being suitable, as he thinks, to be brought into a storehouse, I do not know if he can demonstrate. And furthermore, how in the case of souls is it tr
to those wishing to assign perception.” 13.43.n The one who reaps receives a wage, and gathers fruit for eternal life, so that the sower and the reape
and be harvested. 13.44.295 Therefore, it must be said to those who have understood it thus, if they are willing to accept it, that before the coming
they have handed down to those who follow and approach the discovered things with scrutiny, the starting points for the one body of truth to be gather
understood by the apostles, and this sown in the divine scriptures ministered by them. 13.48.315 But the former will use the saying Many prophets and
they might see the fields, how they were already white for harvest, and thus it is clear how one is the sower and another is the reaper. 13.49.321 But
“Let us make man in our image and likeness” when God said this concerning all men and initiating the work, which work later also by the others, to who
a nature both single in form and unitary. And we took a stand against these things above, as it was possible. 13.52.n So when the Samaritans came to h
to hear him teaching without instruments and being presented to the imagination not through teachers, the ruling faculty finding most clearly the type
For people at first, being led by men, believe in the Savior, but when they encounter his words, they no longer believe through human testimony alone,
by their own people and against our Lord himself, but also against those who spent time in some wisdom and were despised by the citizens, so that some
with a scourge of cords made by him, all those selling oxen and sheep and doves, both the sheep and the oxen and the rest. 13.56.388 For the feast in
of his kingdom, of whom we seek a certain one and his sick son, and the things that follow these. 13.58.399 And we said in the preceding that the whol
of Capernaum, the place of the dwelling of those under him, the image is to be considered. 13.59.412 For I think that some of the rulers, being amazed
of his sojourn. 13.60.424 Further, concerning the seventh hour, he says that through the hour the nature of the one healed is characterized. In additi
to the Lord for it is written: “On the next day he desired to go forth into Galilee, and finds Philip.” 13.62.436 But see the economy if we can under
<after> the torments you will find little by little the fruits of your labors, the blessing in the psalms saying: “You shall eat the fruits of your la
You call me teacher and lord, and you say well, for I am”; and where: “No longer do I call you slaves, for the slave does not know what is the will of his lord; but I call you friends,” because you have remained “with me in all my trials.” 1.29.203 Those therefore who live according to fear, which God requires from unworthy slaves—as we have read in Malachi: “If I am a lord, where is my fear?”—are slaves of the lord who is called their savior. 1.29.204 But through all these things the nobility of the son is not clearly shown, but when “You are my Son, today I have begotten you” is said to him by God, for whom “today” is always,—for there is no evening of God, and I think not even a morning, but the time, so to speak, co-extensive with His unbegotten and eternal life is for Him “today,” in which the Son is begotten—, the beginning of his generation thus not being found, just as neither is that of the day. 1.30.205 We must add to what has been said how the son is the “true vine.” And this will be clear to those who understand worthily of prophetic grace the saying, “Wine gladdens the heart of man.” 1.30.206 For if the heart is the intellectual faculty, and that which gladdens it is the most drinkable word, taking it out of human things and making it inspired and drunk with a drunkenness not irrational but divine, which I think Joseph also makes his brothers drunk with, reasonably he who brings the wine that gladdens the heart of man is the “true vine”; for this reason “true,” since it has truth as its clusters and the disciples as its branches, imitators of him and themselves bearing the fruit of truth. 1.30.207 It is a task to show the difference between bread and vine, since he says he is not only vine but also bread of life. 1.30.208 But see if, just as bread nourishes and strengthens and is said to support the heart of man, while wine delights and gladdens and diffuses, so the ethical teachings, which procure life for the one who learns and does them, are the bread of life—these would not be called products of the vine—, but the gladdening and inspiring ineffable and mystical contemplations, which come to those who luxuriate in the Lord and desire not only to be nourished but also to delight, come from the true vine, being called “wine.” 1.31.209 In addition to these things, <we must attend> to how he is written <to be> “first and last” in the Revelation, being other, in being first, than the Alpha and the beginning, and, in being last, not the same as the Omega and the end. 1.31.210 I think, therefore, that of rational beings, characterized by many kinds, there is a certain first among them and a second and a third and so on down to the last. 1.31.211 And to state precisely what is first and which is second and in what the third is true and thus to reach to the very last is not at all human, but is beyond our nature. But we will try to stand and discuss the things related to the topic as we are able. 1.31.212 There are certain gods of whom God is God, as the prophecies say: “Give thanks to the God of gods” and “The Lord, the God of gods, has spoken, and called the earth”; but God, according to the gospel, “is not of the dead but of the living”; therefore, the gods of whom God is God are also living. 1.31.213 And the apostle also, writing in the letter to the Corinthians: “Just as there are many gods and many lords,” has taken the name of gods according to the prophetic writings as existing. 1.31.214 And besides the gods of whom God is God, there are certain others who are called “thrones” and others called “principalities, lordships, and powers,” and others besides these. 1.31.215 But because of “Above every name that is named, not only in this age but also in the one to come,” we must believe there are other rational beings besides these, not at all commonly named by us, one kind of which the Hebrew called Saba, from which Sabaoth was formed, being their ruler, not other than God. And over all, mortal and rational, is man. 1.31.216 Therefore, the God of all has made a certain first kind of rational being in honor, which I think are those called gods, and a second, for the present let them be called
φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ»· ὅπου δέ· «Οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε,
τί τὸ θέλημα τοῦ κυρίου αὐτοῦ· ἀλλὰ λέγω ὑμᾶς φίλους», ὅτι διαμεμενήκατε «μετ' ἐμοῦ ἐν πᾶσι τοῖς πειρασμοῖς μου». 1.29.203
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. 1.29.204 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, ᾧ ἀεί ἐστι τὸ «σήμερον»,
- οὐκ ἔνι γὰρ ἑσπέρα θεοῦ, ἐγὼ δὲ ἡγοῦμαι, ὅτι οὐδὲ πρωΐα, ἀλλὰ ὁ συμπαρεκτείνων τῇ ἀγενήτῳ καὶ ἀϊδίῳ αὐτοῦ ζωῇ, ἵν' οὕτως
εἴπω, χρόνος ἡμέρα ἐστὶν αὐτῷ σήμερον, ἐν ᾗ γεγέννηται ὁ υἱός-, ἀρχῆς γενέσεως αὐτοῦ οὕτως οὐχ εὑρισκομένης ὡς οὐδὲ τῆς ἡμέρας.
1.30.205 Προσθετέον τοῖς εἰρημένοις πῶς ἐστιν ὁ υἱὸς «ἀληθινὴ ἄμπελος». Τοῦτο δὲ δῆλον ἔσται τοῖς συνιεῖσιν ἀξίως χάριτος
προφητικῆς τὸ «Οἶνος εὐφραίνει καρδίαν ἀνθρώπου». 1.30.206 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 οἶμαι καὶ Ἰωσὴφ
τοὺς ἀδελφοὺς μεθύειν ποιεῖ, εὐλόγως ὁ τὸν εὐφραί νοντα καρδίαν ἀνθρώπου οἶνον φέρων «ἄμπελός» ἐστιν «ἀληθινή»· διὰ τοῦτο
«ἀληθινή», ἐπεὶ βότρυς ἔχει τὴν ἀλήθειαν καὶ κλήματα τοὺς μαθητάς, μιμητὰς αὐτοῦ καὶ αὐτοὺς καρποφοροῦντας τὴν ἀλήθειαν. 1.30.207
Ἔργον δὲ διαφορὰν παραστῆσαι ἄρτου καὶ ἀμπέλου, ἐπεὶ οὐ μόνον ἄμπελος ἀλλὰ καὶ ἄρτος ζωῆς εἶναί φησιν. 1.30.208 Ὅρα 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 ἀληθινῆς ἀμπέλου ἐρχόμενα, «οἶνος» καλούμενα. 1.31.209 Πρὸς
τούτοις δὲ <ἐπιστατέον> τῷ πῶς «πρῶτος καὶ ἔσχατος» <εἶναι> ἐν τῇ Ἀποκαλύψει ἀνα γέγραπται, ἕτερος κατὰ τὸ πρῶτος εἶναι τυγχάνων
τοῦ Α καὶ τῆς ἀρχῆς, καὶ κατὰ τὸ ἔσχατος οὐχ ὁ αὐτὸς τῷ Ω καὶ τῷ τέλει. 1.31.210 Ἡγοῦμαι τοίνυν τῶν λογικῶν ζῴων ἐν πολλοῖς
εἴδεσι χαρακτηριζομένων, εἶναί τι πρῶτον αὐτῶν καὶ δεύτερον καὶ τρίτον καὶ τὰ καθεξῆς ἕως ἐσχάτου. 1.31.211 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 πειρα σόμεθα. 1.31.212 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.
1.31.213 Καὶ ὁ ἀπόστολος δὲ γράφων ἐν τῇ πρὸς Κορινθίους· «Ὥσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοί» κατὰ τὰ προφητικὰ τὸ
τῶν θεῶν ἐξείληφεν ὄνομα ὡς τυγχανόντων. 1.31.214 Εἰσὶ δὲ παρὰ τοὺς θεούς, ὧν ὁ θεὸς θεός ἐστιν, ἕτεροί τινες οἳ καλοῦνται
«θρόνοι» καὶ ἄλλοι λεγόμενοι «ἀρχαί, κυριότητές τε καὶ ἐξουσίαι» παρὰ τούτους ἄλλοι. 1.31.215 ∆ιὰ 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 ἕν τι γένος ἐκάλει Σαβαὶ <ὁ> Ἑβραῖος, παρ' ὃ ἐσχημα τίσθαι τὸν Σαβαώθ, ἄρχοντα ἐκείνων τυγχάνοντα, οὐχ ἕτερον τοῦ
θεοῦ. Καὶ ἐπὶ πᾶσι θνητὸν λογικὸν ὁ ἄνθρωπος. 1.31.216 Ὁ τοίνυν τῶν ὅλων θεὸς πρῶτόν τι τῇ τιμῇ γένος λογικὸν πεποίηκεν, ὅπερ
οἶμαι τοὺς καλουμένους θεούς, καὶ δεύτερον ἐπὶ τοῦ παρόντος καλείσθωσαν
