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

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 flashed forth the splendor of his divinity, further exposed the darkness and blindness of the ungrateful Jews that had previously seized the eyes of their soul. 95 After these things you will investigate, because it was said in combination: “What shall I say” and “what shall I speak?” whether "to say" and "to speak" have a difference, or it is the same thing said in parallel. You will therefore set side by side the words in which "He said" is written, and you will examine them together with those about which "He spoke" is said. And if it contributes anything to the examination of these things that through the whole creation of the world God did not speak, but it is written about him "He said," you yourself will also consider it in relation to what is continuously said in Leviticus: “And the Lord spoke to Moses, saying.” And see if you are able to affirm that in "to say" the commanding aspect from authority is signified, but in "He spoke" the teaching aspect. “And I know that his commandment is eternal life.” about which one might ask why it has not been said that the commandment of God produces eternal life, but that it itself is, in its substance, eternal life, just as knowing the only true God and him whom he sent, Jesus Christ. Therefore eternal life is each of these. If indeed the commandment of God is eternal life, and the commandment of God is in the righteous man, who lives blessedly through it, life is to be chosen. 96 ινξ. The first is best and before the consummation εχπλ.: he himself might wash them. 97 ινξ. But he did not begin from Peter εχπλ. to abide by what was badly judged. 98 ινξ. The saying of the prophecy has been paraphrased εχπλ. because one who kicks someone does this. 99 ινξ. For he says this which is to come: εχπλ. and because of this the knowledge concerning me. 100 ινξ. Note in what way in the things being examined εχπλ. with deceit it is blameworthy. 101 ινξ. The morsel given by Jesus εχπλιξ. Satan entered into him. 102 ινξ. And not only according to the simpler sense did he go out εχπλιξ. But let us, being of the day, be sober. 103 ινξ. It is written: No one knew the son εχπλιξ. beholding as in a mirror the same image are transformed. 104 ινξ. From this it is possible to see also of the similar expressions εχπλ. from such a teacher the wisdom of God. 105 It seems to be contrary to what was said before. For above he says that there is no need to prepare, but here that, If I go, I will prepare a place for you. What he says, therefore, is this: that as far as regards the abundance of good things which the Father prepared according to foreknowledge, so that those who live well and with all exactness may dwell continually in the good things that have been prepared, there is no need for them to be prepared for you by me, but for you to show the fitting disposition. Nevertheless, I become for you the preparer and agent of these things. For what is <the> “I am coming again and will take you to myself?” For when, he says, I provide for you the occasion for the ascent into heaven and for the enjoyment of like things, so that the one who has become the cause of these things for you may be revealed, I myself will come again, (and he means his second coming from heaven,) and taking you I will ascend into the heavens, where I also am, so that you also may be with him, enjoying the same things as I. “For if we endure,” Paul says, “we shall also reign with him.” 106 Thomas seems to have something precise and examined, which is also shown from the things said by him, which I think he said not disbelieving those who said they had seen the Lord, but being cautious lest it was a phantom, and remembering the saying, “Many will come in my name, saying, ‘I am he.’” And I think that the other apostles also experienced this, but pre-eminently the

Thomas. 〚That the other apostles also thought something of this sort when they saw Jesus is clear from what is written that, “They thought that it was a phantom,” and he answered and said to them, “Handle me and see, for a spirit does not have bones and flesh, as me

ἥλιος τὸ φῶς τὸ ἄδυτον καὶ ἀνέσπερον ἐπιδημήσας τῷ κόσμῳ καὶ διὰ τῶν θεοπρεπῶν τε καὶ ὑπὲρ λόγον θαυμάτων ἐνα στράψας αὐτοῦ τῆς θεότητος τὴν αἴγλην ἐπὶ πλέον διήλεγξεν τῶν ἀγνωμόνων Ἰουδαίων τὸ προκατασχὸν αὐτῶν τὰ τῆς ψυχῆς ὄμματα σκότος καὶ τὴν ἀβλεψίαν. 95 Μετὰ ταῦτα ζητήσεις, διὰ τὸ ἐν συμπλοκῇ εἰρῆσθαι· «Τί εἴπω «καὶ τί λαλήσω;» πότερον διαφορὰν ἔχει τὸ εἰπεῖν καὶ τὸ λαλῆσαι ἢ ταὐτόν ἐστιν ἐκ παραλλήλου εἰρημένον. παραθήσεις οὖν τὰ ῥήματα ἐν οἷς ἀναγέγραπται τὸ «Εἶπε», καὶ συνεξετάσεις ἐκείνοις περὶ ὧν εἴρηται τὸ «Ἐλάλησα». εἰ δὲ συμβάλλεταί τι εἰς τὴν περὶ τούτων ἐξέτασιν τὸ δι' ὅλης τῆς κοσμοποιΐας οὐ λελαληκέναι μὲν θεόν, ἀνα γεγράφθαι δὲ περὶ αὐτοῦ τὸ «Εἶπε», καὶ αὐτὸς ἐπιστήσεις πρὸς τὸ ἐν τῷ Λευιτικῷ συνεχῶς εἰρημένον· «Καὶ ἐλάλησε κύριος πρὸς Μωϋ «σῆν λέγων». καὶ ὅρα εἰ δύνασαι ἐν μὲν τῷ εἰπεῖν τὸ προστακτικὸν ἀπὸ αὐθεντείας φάσκειν σημαίνεσθαι, ἐν δὲ τῷ «Ἐλάλησε» τὸ δι δασκαλικόν. « Καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστι ». περὶ οὗ ζητήσαι τις ἂν διὰ τί μὴ λέλεκται ὅτι ζωὴν αἰώνιον περιποιεῖ ἡ ἐντολὴ τοῦ θεοῦ, ἀλλ' ὅτι αὐτή ἐστι καθ' ὑπόστασιν ἡ αἰώνιος ζωή, ὡς καὶ τὸ γινώσκειν τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλεν Ἰησοῦν Χριστόν. ἔστιν οὖν ἡ αἰώνιος ζωὴ ἑκάτερον αὐτῶν. εἰ μέν τοι ἡ ἐντολὴ τοῦ θεοῦ ζωὴ αἰώνιός ἐστιν, ἐστὶ δὲ ἐν τῷ δικαίῳ ἡ ἐντολὴ τοῦ θεοῦ, τῷ ζῶντι μακαρίως δι' αὐτήν, αἱρετή ἐστιν ἡ ζωή. 96 ινξ. Ἄριστον μέν ἐστιν ἡ πρώτη καὶ πρὸ τῆς συντελείας εχπλ.: αὐτὸς αὐτοὺς νίψῃ. 97 ινξ. Οὐκ ἀπὸ Πέτρου δὲ ἤρξατο εχπλ. ἐμμένειν τῷ κακῶς κριθέντι. 98 ινξ. Παραπέφρασται τὸ ῥητὸν τῆς προφητείας εχπλ. ὅτι τοῦτο ποιεῖ ὁ λὰξ ἐντείνων τινί. 99 ινξ. Τοῦτο γὰρ τὸ ἐσόμενόν φησιν· εχπλ. καὶ διὰ τοῦτο τὴν περὶ ἐμοῦ γνῶσιν. 100 ινξ. Σημείωσαι τίνα τρόπον ἐν τοῖς ἐξεταζομένοις εχπλ. μετὰ δόλου ψεκτόν ἐστιν. 101 ινξ. Τὸ δοθὲν ψωμίον ὑπὸ τοῦ Ἰησοῦ εχπλιξ. εἰσῆλθεν εἰς αὐ τὸν ὁ σατανᾶς. 102 ινξ. Οὐ μόνον δὲ κατὰ τὸ ἁπλούστερον ἐξῆλθε εχπλιξ. Ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν. 103 ινξ. Γέγραπται· Οὐδεὶς ἔγνω τὸν υἱὸν εχπλιξ. ἐνοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφοῦνται. 104 ινξ. Ἐντεῦθεν ἔστιν ἰδεῖν καὶ τῶν παραπλήσιον φωνῶν εχπλ. ἀπὸ τοῦ τοιούτου διδασκάλου τὴν σοφίαν τοῦ θεοῦ. 105 Ἐναντίον εἶναι δοκεῖ τῷ προειρημένῳ. ἄνω μὲν ὡς οὐκ οὔσης τοῦ ἑτοιμάσαι χρείας φησίν, ἐνταῦθα δὲ ὅτι Ἐὰν πορευθῶ, ἑτοι μάσω τόπον ὑμῖν. ὃ οὖν λέγει τοιοῦτόν ἐστιν· ὅτι ὅσον πρὸς τὴν ἀφθο νίαν τῶν ἀγαθῶν ὧν κατὰ πρόγνωσιν ηὐτρέπισεν ὁ πατήρ, ὥστε τοὺς εὖ καὶ κατὰ πᾶσαν βιοῦντας ἀκρίβειαν ἐνδιαιτᾶσθαι τοῖς ἑτοιμασθεῖσι καλοῖς διηνεκῶς, οὐ χρεία ὥστε ὑμῖν εὐτρεπισθῆναι παρ' ἐμοῦ, ἀλλ' ὥστε ὑμᾶς τὴν προσήκουσαν ἐπιδείξασθαι γνώμην. πλὴν ἀλλ' ἐγὼ τούτων ὑμῖν ἑτοιμαστὴς καὶ πρόξενος γίνομαι. τί γὰρ <τὸ> «Πάλιν «ἔρχομαι καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν;» ἐπειδὰν γάρ, φησί, τῆς εἰς οὐρανοὺς ἀνόδου παρασχῶ ὑμῖν καὶ τῆς τῶν ὁμοίων ἀπο λαύσεως τὴν ἀφορμήν, ὥστε φανῆναι τὸν καταστάντα τούτων αἴτιον ὑμῖν, αὐτὸς ἐλεύσομαι πάλιν, (λέγει δὲ τὴν ἐξ οὐρανῶν δευτέραν αὐ τοῦ παρουσίαν,) καὶ λαβὼν ὑμᾶς ἀνελεύσομαι εἰς τοὺς οὐρανούς, ὅπου καὶ αὐτός εἰμι, ὥστε καὶ ὑμᾶς ἔχειν μεθ' ἑαυτοῦ τῶν αὐτῶν ἀπο λαύοντας ἐμοί. «Εἰ γὰρ ὑπομένομεν, ὁ Παῦλος φησίν, καὶ συμβασι «λεύσομεν». 106 Ἔοικέ τι ἀκριβὲς καὶ ἐξητασμένον ἔχειν ὁ Θωμᾶς, ὅπερ παρίστα ται καὶ ἐκ τῶν ὑπ' αὐτοῦ λεγομένων, ἅπερ οἶμαι αὐτὸν εἰρηκέναι μὴ ἀπιστοῦντα τοῖς λέγουσι τεθεωρηκέναι τὸν κύριον, ἀλλ' εὐλαβούμενον μήποτε φάντασμά ἐστι, καὶ μεμνημένον τοῦ «Πολλοὶ ἐλεύσονται ἐπὶ «τῷ ὀνόματί μου λέγοντες ὅτι Ἐγώ εἰμι». τοῦτο δὲ οἶμαι πεπονθέ ναι καὶ τοὺς λοιποὺς ἀποστόλους, ἀλλὰ κατ' ἐξοχὴν τὸν

Θωμᾶν. 〚ὅτι δὲ καὶ οἱ λοιποὶ ἀπόστολοι τοιοῦτόν τι ἐνενόησαν ἰδόντες τὸν Ἰησοῦν δῆ λον ἐκ τοῦ γεγράφθαι ὅτι «Ἐδόκουν ὅτι φάντασμά ἐστι», καὶ ἀπεκρίθη καὶ εἶπεν αὐτοῖς «Ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα ὀστᾶ καὶ σάρκα οὐκ «ἔχει, καθὼς ἐμὲ