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

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 be taken for "will become." For this is a custom in Scripture, as we have said. and "did not overcome it" for "will not overcome it." 117 For as a prophet and a lamp of light, pre-exercising and accustoming the eye of the soul of the one wanting to be enlightened, so also a voice of one crying out. He calls the Word the "one crying out," and John the voice. And it is necessary for a voice to come before the word. And the work of a voice is to clarify what is signified. And he calls the soul deprived of divine teaching a wilderness. But what does the voice of the one crying out command the wilderness souls? "Make straight the way of the Lord" for his reception. 118 John, testifying concerning the light, knew that he was also God the Word; and he is present to every rational being. And the intellectual part [was], which is also called the ruling part, is in our very midst; for there is the indwelling word, according to which we are rational, which Christ, as God and the Word who is about to come to be baptized, also oversees. This one, unknown by you, stands in your midst, entering into the hearts and minds of all. 119 All those present saw, but not all believed. But some say that not everyone saw the Spirit, but John and those who were more favorably disposed. For even if they saw with their physical eyes, he was not for that reason manifest to all. Since prophets and Moses have seen many other things, and at the transfiguration on the mountain not all the disciples partook, nor did all share in the vision at the resurrection; much more so the Jews at the baptism. 120 It is not possible to see with the senses, but with the mind contemplating the angels who come to minister to Jesus, ascending and descending. And it is possible to find "Amen" sometimes single, sometimes doubled. The word is Hebrew, signifying "So be it." For Amen is the same as "truly and so be it." For many Psalms at the end have "So be it, so be it," which in Hebrew is Amen, Amen. It is likely, therefore, that the Savior, in praying, says, "So be it, so be it" that you may be found faithful so as to see "the heaven opened" and the rest of the promise. And Amen is also equivalent to "truly," as Jesus says in Matthew: "Amen I say to you, there are some of those standing here"; and in Luke: "Truly I say to you, there are some of those standing here who will not taste death." Therefore "Amen" is equivalent both to "Truly" and to "So be it," as in "Truly I say to you" for this to happen. 121 The whip of cords made by Jesus was the sins of the transgressors. by which, being tormented by Jesus, they were driven out. For Scripture in many ways has called sins a cord; "The cords of sinners have entangled me," and "their hands weave iniquity"; and in Proverbs: "Each one is bound by the ropes of his own sins," that is, he is punished. And they were scourged by Jesus and driven from the temple with the cord they themselves had woven. For it was not for the righteous judge to weave from another source and bring punishment upon the ungodly, than from that by which they themselves had sinned and transgressed. It must be said that water differs from the Spirit only in concept and not in substance, as the Savior says: "He who believes in me, out of his belly will flow rivers of living water." This he said about the Spirit, which those who believed in him were about to receive. For if it is said of the Spirit that it proceeds like water of rivers, the water will differ from the Spirit in concept only. As, therefore, one is born of the Savior, wise from wisdom, and true from truth, and life from life, from the one beginning and birth of all things, so also from the Holy Spirit one is holy and spiritual, and from the water one is cleansed. and being watered for fruit-bearing, one is born of water and Spirit. 122 Matthew spoke about the place that is ruled, in which these are allotted an inheritance, but John and Luke from

ἐπιτεταμένον. ὁ γὰρ περὶ μεγάλων δογμάτων ἀπαγγέλλων· κατὰ τὴν νόησιν, ὡς δεῖ, μεγαλοφώνως προφέρει. 116 Τὸ δὲ «Γέγονεν» ἀντὶ τοῦ «γενήσεται» ληπτέον. ἔθος γὰρ τοῦτο τῇ γραφῇ, καθὼς εἰρήκαμεν. καὶ τὸ «Οὐ κατέλαβεν» ἀντὶ τοῦ «οὐ «καταλήψεται». 117 Ὡς γὰρ προφήτης καὶ λύχνος φωτὸς προγυμνάζων καὶ ἐθίζων τῆς ψυχῆς τὸ ὄμμα τοῦ θέλοντος φωτίζεσθαι, οὕτω καὶ φωνὴ βοῶν τος. «βοῶντα» λέγει τὸν λόγον· φωνὴν δὲ τὸν Ἰωάννην. ἀνάγκη δὲ πρὸ τοῦ λόγου φωνὴν γίνεσθαι. ἔργον δὲ φωνῆς σαφηνίζειν τὸ σημαινόμενον. ἔρημον δὲ λέγει τὴν ἀπεστερημένην ψυχὴν τῆς θείας διδασκαλίας. τί δὲ προστάσσει ἡ τοῦ βοῶντος φωνὴ ταῖς ἐρήμοις ψυχαῖς; «εὐθεῖαν ποιήσατε τὴν ὁδὸν τοῦ κυρίου» πρὸς ὑποδοχήν. 118 Μαρτυρῶν ὁ Ἰωάννης περὶ τοῦ φωτὸς ᾔδει, ὅτι καὶ θεὸς λόγος ἦν· οὗτος δὲ παντὶ λογικῷ πάρεστι. τὸ δὲ διανοητικὸν [ἦν], ὃ καὶ ἡγεμονικὸν καλεῖται, μεσαίτατον ἡμῶν ἔστιν· ἐκεῖ γάρ ἐστιν ὁ ἐν διάθετος λόγος, καθ' ὃν λογικοί ἐσμεν, ὃν καὶ ἐπισκοπεῖ ὡς θεὸς ὁ χριστὸς καὶ λόγος, ὁ μέλλων ἔρχεσθαι βαπτισθῆναι. οὗτος ὁ ἀγνοού μενος ὑφ' ὑμῶν μέσος ὑμῶν ἕστηκε τὰς καρδίας πάντων καὶ τοὺς νεφροὺς ἐμβατεύων. 119 Εἶδον μὲν καὶ οἱ παρόντες ἅπαντες, οὐ μὴν δὲ πάντες ἐπίστευον. τινὲς δέ φασιν οὐδὲ πάντας τεθεᾶσθαι τὸ πνεῦμα, ἀλλὰ Ἰωάννην καὶ τοὺς εὐγνωμονέστερον διακειμένους. εἰ γὰρ καὶ τοῖς αἰσθητοῖς ὀφθαλμοῖς εἶδον, ἀλλ' οὐ πάντως πᾶσι διὰ τοῦτο κατάδηλος ἦν. ἐπεὶ δὲ προφῆται καὶ Μωσῆς πολλὰ τεθέανται ἄλλα, καὶ ἐν τῇ με ταμορφώσει τοῦ ὄρους οὐ πάντες ἀπέλαυσαν οἱ μαθηταί, ἀλλ' οὐδὲ τῆς κατὰ τὴν ἀνάστασιν ὄψεως ἐκοινώνησαν ἅπαντες· πολλῷ γε μᾶλλον οἱ Ἰουδαῖοι ἐπὶ τοῦ βαπτισμοῦ. 120 Οὐκ αἰσθητῶς ἔστιν ἰδεῖν δυνατόν, ἀλλὰ διανοίᾳ σκοπούσῃ τοὺς προσερχομένους ἀγγέλους ἐπὶ τῷ διακονεῖν τῷ Ἰησοῦ ἀναβαίνοντας καὶ καταβαίνοντας. τὸ δὲ Ἀμὴν ὁτὲ μὲν ἁπλοῦν, ὁτὲ δὲ διπλασιαζόμε νον ἔστιν εὑρεῖν. ἡ δὲ λέξις ἐστὶν Ἑβραϊκή, δηλοῦσα τὸ «Γένοιτο». ταὐτὸν γάρ ἐστιν τὸ Ἀμὴν· <τῷ> «ἀληθῶς καὶ γένοιτο». πολλοὶ γὰρ Ψαλμοὶ ἐπὶ τέλει ἔχοντες· «Γένοιτο, γένοιτο» ἐν τῷ Ἑβραϊκῷ ἈμὴνἈμὴν ἔχουσιν. εἰκὸς οὖν τὸν σωτῆρα ἐπευχόμενον λέγειν Γένοιτο, γέ νοιτο τὸ πιστοὺς ὑμᾶς εὑρεθῆναι ὡς ἰδεῖν «τὸν οὐρανὸν ἀνεῳγμένον» καὶ τὰ ἑξῆς τῆς ἐπαγγελίας. τὸ δὲ Ἀμὴν ἴσον ἐστὶν καὶ τῷ «ἀληθῶς», ὡς ἐν τῷ κατὰ Ματθαῖον Ἰησοῦς λέγει· «Ἀμὴν λέγω ὑμῖν, εἰσί τινες «τῶν ὧδε ἑστηκότων»· ἐν δὲ τῷ Λουκᾷ· «Ἀληθῶς λέγω ὑμῖν, εἰσί «τινες τῶν αὐτοῦ ἑστηκότων, οἵτινες οὐ μὴ γεύσωνται θανάτου». ἠγοῦν ἴσον ἐστὶν τὸ «Ἀμὴν» καὶ τῷ «Ἀληθῶς» καὶ τῷ «Γένοιτο», ὡς ἐν τῷ «Ἀληθῶς λέγω ὑμῖν» τοῦτο γενέσθαι. 121 Τὸ μὲν ἐκ σχοινίου φραγέλλιον ὑπὸ τοῦ Ἰησοῦ γεγονὸς ὑπῆρχον αἱ τῶν παρανομούντων ἁμαρτίαι. δι' ὧν ὑπὸ τοῦ Ἰησοῦ αἰκιζόμενοι ἀπηλαύνοντο. σχοινίον μὲν γὰρ πολλαχῶς ἡ γραφὴ τὰς ἁμαρτίας ὠνόμασε· «Σχοινία ἁμαρτωλῶν περιεπλάκισάν μοι καὶ ἀδικίαν αἱ «χεῖρες αὐτῶν συμπλέκουσιν»· καὶ ἐν ταῖς Παροιμίαις· «Σειραῖς τῶν «ἑαυτοῦ ἁμαρτημάτων ἕκαστος σφίγγεται», τουτέστιν κολάζεται. ἐφρα γελλώθησαν δὲ ὑπὸ τοῦ Ἰησοῦ καὶ ἀπηλάθησαν τοῦ ναοῦ τῷ ἑαυ τῶν πλεχθέντι σχοινίῳ. τὸν γὰρ δίκαιον κριτὴν οὐκ ἦν ἑτέρωθεν πλέξαι καὶ ἐπάγειν τὴν κατὰ τῶν ἀσεβῶν τιμωρίαν, ἢ ἀφ' ὧν αὐτοὶ ἡμαρτηκότες ἠνόμησαν. Ῥητέον ὅτι ἐπινοίᾳ μόνῃ καὶ οὐχ ὑποστάσει τὴν διαφορὰν ἔχει τὸ ὕδωρ πρὸς τὸ πνεῦμα, καθώς φησι ὁ σωτήρ· «Ὁ πιστεύων εἰς «ἐμέ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος». τοῦτο δὲ ἔλεγε περὶ τοῦ πνεύματος, οὗ ἤμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. εἰ γὰρ περὶ τοῦ πνεύματος εἴρηται ὡς ὕδωρ ποταμῶν δίκην ἐκπορευόμενον, ἐπινοίᾳ μόνῃ διοίσει τοῦ πνεύματος τὸ ὕδωρ. ὡς οὖν γεννᾶταί τις ἐκ τοῦ σωτῆρος, σοφὸς ἐκ σοφίας, καὶ ἀληθὴς ἐξ ἀληθείας, καὶ ζωὴ ἐκ ζωῆς, ἐκ τῆς πάντων ἀρχῆς καὶ γεννήσεως μιᾶς οὔσης, οὕτως καὶ ἐκ τοῦ ἁγίου πνεύματος ἅγιος καὶ πνευματικός, καὶ ἐκ τοῦ ὕδατος καθαιρόμενος. καὶ πρὸς καρποφορίαν ποτιζόμενος γεννᾶται ἐξ ὕδατος καὶ πνεύματος. 122 Ὁ μὲν Ματθαῖος περὶ τοῦ βασιλευομένου τόπου ἔφη, ἐν ᾧ οὗτοι κληροῦνται, ὁ δὲ Ἰωάννης καὶ Λουκᾶς ἀπὸ