that there were four women about whom the evangelists wrote. But I rather add that they were three, and one about whom Matthew and Mark wrote (they wrote Koe), agreeing as in many other things of the evangelical scripture, another about whom Luke, and a certain one different from the aforementioned, about whom John; for although they wrote that the events concerning the woman took place in Bethany, Matthew and Mark related that these things happened in the house of Simon the leper, but John says that "six days before the Passover Jesus came to Bethany, where Lazarus was, whom he had raised from the dead" and what follows. 189 Another says: "one day before the unleavened bread," mentioning that day on which in the evening the Passover was to be sacrificed etc. 191 The other disciples, though they had a clear conscience, were nevertheless in anguish, trusting him more than themselves. 192 For he thought that he had escaped the Lord's notice etc. 6 But the passion of grief or (read: and, Diehl) of distress would not be concerning the divine nature itself; for it is beyond all passion. But we say that the incarnate Word willed also to attain to the measures of humanity etc. 219. And some say that Judas had some respect for the teacher. 2 We know of no refined person being called by this name; for indeed he who did not have a wedding garment was thus called: "Friend, how did you get in here?" and to the grumbling worker it was said: "Friend, I am not doing you wrong." 222 But he said these things, so that they might not think that he suffered unwillingly. 227 And these two, having conspired, spoke falsely; for the Lord did not say, "I am destroying the temple," but "Destroy," and he did not say, "Destroy the temple of God," but "Destroy this temple," speaking of his own body, but the Jews accepted this statement also (read: as, Kl) as being false. 229 The oath is something different from the exorcism; for demons, being invisible spirits, are exorcised, so that they might confess. But you, O Caiaphas, saw Jesus standing and commanding the demons without exorcism 230 and granting such authority to the disciples. Since, therefore, he did not question him genuinely, Christ could not deny that he was the Son of God, but neither did he answer on account of the questioner's rashness. 233 showing his disgrace (the nakedness of the soul) and the garment as a symbol of the old high priesthood being torn. 236.30 But if no one can say "Jesus is Lord, except by the Holy Spirit," but "the Holy 237 Spirit was not yet, because Jesus was not yet glorified," it was not possible for Peter to confess either, which is why he is not blamed. At any rate, to those who confess the Savior says: "It is not you who are speaking, but the Spirit of God speaking in you." But being still in the court of the letter that kills and in Jewish traditions and precepts and teachings of men, he does not confess Christ. But observe that the second denial was not outside the gate, but in it. 238 The three denials, therefore, were at night and before the sign of the day which naturally rouses from sleep had appeared. Perhaps if he had denied after the cockcrow, when it is said, "the night has advanced, and the day has drawn near," it would have been unforgivable. Perhaps also "he who has insulted the Spirit of grace" does not apply to Peter; 239 for there was not yet "Spirit." 240 But also he who knows "I am your servant and the son of your handmaid" is outside the handmaid who causes one to deny Christ. He therefore who heard "Behold, bless the Lord, all you servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God" etc. So that we may also stand away from the other handmaid, let us understand "As the eyes of a handmaid are on the hands of her mistress, so are our eyes on the Lord our God." 241 In these things Peter, having gone out from those who made him deny, from the bitterness in having sinned made his weeping bitter in repentance. The disciples of Christ are scandalized at night, but these, not paying attention (read: stumbling, Kl) in the surrounding darkness, but sinning in inattention as day begins for them, are not excusable. 242 And they have also been deceived

τέσσαρας εἶναι τὰς γυναῖκας περὶ ὧν ἀνέγραψαν οἱ εὐαγγελισταί. ἐγὼ δὲ μᾶλλον προστίθημι τῷ τρεῖς αὐτὰς εἶναι, καὶ μίαν μὲν περὶ ἧς ἀνέ γραψε (ἀνέγραψαν Koe) Ματθαῖος καὶ Μᾶρκος ὡς κλἐν πολλοῖς ἄλλοις συνᾴδοντες τῆς εὐαγγελικῆς γραφῆς, ἑτέραν δὲ περὶ ἧς ὁ Λουκᾶς, διαφέρουσαν δέ τινα τῶν προειρη μένων, περὶ ἧς ὁ Ἰωάννης· εἰ γὰρ καὶ ἐν Βηθανίᾳ ἀνέγραψαν τὰ κατὰ τὴν γυναῖκα γενόμενα, Ματθαῖος καὶ Μᾶρκος ἐν οἰκίᾳ Σί μωνος τοῦ λεπροῦ διηγήσαντο τὰ περὶ τούτων ἀπηντηκέναι, Ἰωάννης δέ φησιν ὅτι «πρὸ ἓξ ἡμε ρῶν τοῦ πάσχα ἦλθεν Ἰησοῦς εἰς Βηθανίαν, ὅπου ἦν Λάζαρος ὃν ἤγειρεν ἐκ νεκρῶν» καὶ τὰ ἑξῆς. 189 ἕτερος δέ φησι· «πρὸ μιᾶς τῶν ἀζύμων», ἡμέρας μνημονεύσας ἐκείνης, καθ' ἣν ἐν τῇ ἑσπέρᾳ τὸ πάσχα ἔμελλε θύεσθαι κτl. 191 οἱ δὲ λοιποὶ μαθηταί, εἰ καὶ καθαρὸν εἶχον τὸ συνειδός, ἀλλ' οὖν ἐκείνῳ μᾶλλον ἢ ἑαυτοῖς πιστεύοντες ἠγωνίων. 192 ἐνόμιζε γὰρ ὅτι ἔλαθεν τὸν κύριον κτl. 6 τὸ δὲ τῆς λύπης πάθος ἢ (l. και`̣ Diehl) τῆς ἀδημονίας οὐ περὶ αὐτὴν γένοιτ' ἂν τὴν θείαν φύσιν· παντὸς γὰρ ἐπέκεινα πάθους ἐστί. θελῆσαι δέ φαμεν τὸν σαρκω θέντα λόγον καὶ τῶν τῆς ἀνθρω πότητος καθικέσθαι μέτρων κτλ. 219. φασὶ δέ τινες ὅτι εἶχέ τι αἰδοῦς πρὸς τὸν διδάσκαλον ὁ Ἰούδας. 2 τούτῳ τῷ ὀνόματι οὐδένα οἴδαμεν τῶν ἀστείων καλού μενον· καὶ γὰρ καὶ ὁ μὴ ἔχων ἔνδυμα γάμου οὕτω ἐκλήθη· «ἑταῖρε, πῶς εἰσῆλθες ὧδε;» καὶ πρὸς τὸν γογ γύσαντα ἐργάτην λέλεκται· «ἑταῖρε, οὐκ ἀδικῶ σε». 222 ταῦτα δὲ εἶπεν, ἵνα μὴ οἰηθῶσιν ὅτι ἄκων ἔπαθεν. 227 καὶ οἱ δύο οὗτοι συμφωνήσαντες ψευδῆ εἶπον· οὐ γὰρ εἶπεν ὁ κύριος, ὅτι λύω τὸν ναόν, ἀλλὰ «λύσατε», καὶ οὐκ εἶπε «λύσατε τὸν ναὸν τοῦ θεοῦ», ἀλλὰ «λύσατε τὸν ναὸν τοῦτον», περὶ τοῦ ἰδίου σώματος λέγων, οἱ δὲ Ἰουδαῖοι καὶ (l. ὡς̣ Kl) ψευδῆ οὖσαν ταύτην τὴν φωνὴν ἐδέξαντο. 229 ἄλλο τί ἐστιν ὁ ὅρκος παρὰ τὸν ἐξορκισμόν· οἱ γὰρ δαίμονες πνεύματα ἀόρατα ὄντες ἐξορκίζονται, ἵνα ἐξομολογή σωνται. σὺ δέ, ὦ Καϊάφα, ἑώρας τὸν Ἰησοῦν ἑστῶτα καὶ χωρὶς ἐξορ κισμοῦ ἐπιτάσσοντα τοῖς δαίμοσι 230 καὶ τοιαύτην ἐξουσίαν τοῖς μαθηταῖς χαρισάμενον. ἐπεὶ οὖν οὐ γνησίως αὐτὸν ἐπηρώτη σεν, ἀρνήσασθαι μὲν ἑαυτὸν οὐκ ἐδύνατο ὁ Χριστὸς υἱὸν εἶναι τοῦ θεοῦ, ἀλλ' οὐδὲ διὰ τὴν προπέτειαν τοῦ ἐρωτῶντος ἀπεκρίθη. 233 δεικνὺς αὐτοῦ τὴν ἀσχημοσύ νην (τὴν γύμνωσιν τῆς ψυχῆς) καὶ σύμβολον τοῦ διερρῆχθαι τῆς πα λαιᾶς ἀρχιερωσύνης τὸ ἔνδυμα. 236.30 εἰ δὲ μηδεὶς δύναται εἰπεῖν «κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύ ματι ἁγίῳ», «οὔπω» δὲ «ἦν πνεῦ 237 μα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη», οὐχ οἷόν τε ἦν οὐδὲ Πέτρον ὁμολο γῆσαι, διὸ οὐδὲ ἐγκαλεῖται. πρὸς γοῦν τοὺς ὁμολογοῦντας λέγει ὁ σωτήρ· «οὐχ ὑμεῖς ἐστε οἱ λαλοῦν τες, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ τὸ λαλοῦν ἐν ὑμῖν». ἐν δὲ τῇ αὐλῇ τοῦ ἀποκτιννύντος γράμματος ἔτι ὢν καὶ ἐν Ἰουδαϊκαῖς παραδόσεσι καὶ ἐντάλ μασι καὶ διδασκαλίαις ἀνθρώπων οὐχ ὁμολογεῖ Χριστόν. τήρει δὲ ὅτι ἡ δευ τέρα ἄρνησις οὐκ ἔξω τοῦ πυλῶνος, ἀλλ' ἐν αὐτῷ. 238 αἱ οὖν τρεῖς ἀρνήσεις ἐν νυκτὶ καὶ πρὶν ἐπιστῆναι τὸ ση μεῖον τῆς ἡμέρας τὸ διανιστᾶν ἐξ ὕπνου πεφυκός. τάχα δὲ εἰ μετ' ἀλεκτοροφωνίαν ἠρνεῖτο, ὅτε λέγεται «ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγι κεν», ἀσύγγνωστος ἦν. τάχα δὲ καὶ ὁ «τὸ πνεῦμα τῆς χάριτος» ἐνυβρίσας οὐχ ἁρμόζει Πέτρῳ· 239 οὐ γὰρ ἦν «πνεῦμα». 240 ἀλλὰ καὶ ὁ γνοὺς τὸ «ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παι δίσκης σου» ἔξω γίνεται τῆς ἀρνεῖ σθαι Χριστὸν ποιούσης παιδίσκης. ὁ τοίνυν ἀκούσας τὸ «ἰδοὺ δὴ εὐλογεῖτε τὸν κύριον πάντες οἱ δοῦλοι κυρίου οἱ ἑστῶτες ἐν οἴκῳ κυρίου, ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν» κτl. ἵνα δὲ καὶ τῆς ἄλλης παιδίσκης ἀποστῶμεν, νοήσωμεν τὸ «ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλ μοὶ ἡμῶν πρὸς κύριον τὸν θεὸν ἡμῶν». 241 ἐν τούτοις ὁ Πέτρος ἐξελθὼν ἀπὸ τῶν ἀρνεῖσθαι ποιούν των αὐτὸν ἐκ τῆς ἐν τῷ ἡμαρτηκέναι πικρότητος πικροποιὸν ἐποιήσατο ἐν τῇ μετανοίᾳ τὸν κλαυθμόν. οἱ μὲν Χριστοῦ μα θηταὶ νυκτὸς σκανδαλίζονται, οὗτοι δὲ οὐκ ἐν σκότει προσέχοντες (l. προσκόπτοντες Kl) διὰ τὸ περιέχον, ἀρχομένης δὲ αὐτοῖς ἡμέρας ἐν ἀπροσεξίᾳ ἁμαρτάνοντες οὐ συγ γνωστοί. 242 πεπλάνηνται δὲ καὶ