was shown, but that the woman might be saved. but blessed is she who refrains from suffering in dreams, so that she might not suffer excessively. 258 But if she is a symbol of the church from the Gentiles once ruled by Pilate and no longer under his control because of faith in Christ, you will investigate; for the woman is a foreigner. 259 As if absolving himself of the matter, Pilate did this, calling the savior righteous. But contrary to the current customs of the Romans, he washed his hands, perhaps following a Jewish custom. 260 It is likely that in the early days of the Roman empire the military science did not yet have its proper order, which is why, contrary to the <now cl> Roman customs, the cohort is gathered against him and does the things that have been written, doing these things mockingly because they heard he was a king. But if the cohort is a symbol of the army of the evil one, and if these things (#5 these things Koe) were being worked by the invisible kingdoms, which were ignorant of the economy, you will investigate; 261 “for if they had known, they would not have crucified the Lord of glory,” says the apostle. not understanding what they were doing. The “crown” “of thorns” is the sins grown together from the cares of life, 262 which he consumes on his own head as God. which Christ, having taken from us, was not himself harmed, but made strong, much sturdier than before. And in return he gave us a scepter of the kingdom of heaven. 263 According to the three, Simon is reported as carrying the cross of Jesus, but according to John, Jesus carries it himself. But if both happened according to the text, you will investigate, and which came first, whether Jesus took the end of carrying the cross or Simon; for it is likely that when no one wanted to carry the cross, he first carried it from within, but on the way they placed it on Simon, 264 who was compelled not by chance, but was predestined by God to minister to the cross of Jesus, on which “the world has been crucified” to the saints “and” the saints “to the world.” And since Cyrene is of the Pentapolis, they say tropologically that the <5 Diehl> senses carry the cross of the economy. And since Simon is interpreted as OBEDIENCE, the one named for obedience carries it. 265 Regarding the place of the skull, it has come to me that the Hebrews hand down that the body of Adam was buried there, so that since in Adam we all die, Adam might rise, and in Christ we might all be made alive. 266 For Matthew said that having tasted the wine with gall, he did not wish to drink, but Mark that he did not taste the wine mixed with myrrh at all. 270. Matthew, passing over it quickly, said that those crucified with him also reviled him; but this one—as he also promised—explaining more accurately, says that one was the one who blasphemed, and the other rebuked him. 271 It is likely that at the beginning both reviled him, but later the other one changed to believing in him, having been reminded of the signs he performed and seeing the air begin to grow dark. But see if the thief who was saved is a symbol of those who after sin believed in Jesus and say, “I have been crucified with Christ,” being conformed to his death, who are also deemed worthy of the sojourn in paradise because the Lord said, “today you will be with me in paradise.” 272 For eclipses happen then when these two luminaries approach one another. For a solar eclipse happens at a conjunction, when the moon passes under it, not at a full moon when it is in opposition to the moon. 273 And a certain Phlegon, a philosopher among the Greeks, mentions this darkness etc. 274 Matthew and Mark named neither sun nor eclipse, but Luke ... just as the land around Judea and the rocks and the tombs. 275 For in many places scripture calls all land Judea ... whether of a dark cloud or clouds passing under the sun’s rays that reached the land of Judea 276 or of the air there having thickened, itself also sympathizing with what happened ... when “he made war on the Egyptians because of them.” 277 ... and since on the sixth day man came into being, and it is likely that man erred at the sixth hour, perhaps for this reason he who was suffering for the salvation of men was hung at the sixth hour (#5 of the sixth day Pluc on the sixth

ἐδείχθη, ἀλλ' ἵνα σωθῇ ἡ γυνή. μακαρία δὲ ἀπέχουσα ἐν ὀνείροις τὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ. 258 εἰ δὲ σύμβολόν ἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης ἀπὸ τῶν ἐθνῶν ἐκκλησίας καὶ οὐκέτι οὔσης αὐτῷ ὑποχειρίου διὰ τὴν εἰς Χριστὸν πίστιν, ζητήσεις· ἀλλόφυλος γὰρ ἡ γυνή. 259 ὡς ἀφοσιούμενος τὸ πρᾶγμα τοῦτο ἐποίησεν ὁ Πιλᾶτος δίκαιον λέγων τὸν σωτῆρα. παρὰ δὲ τὰ νῦν ἔθη Ῥωμαίων ἐνίψατο τὰς χεῖρας, ἴσως Ἰουδαϊκὸν ἔθος ποιῶν. 260 εἰκὸς δὲ κατ' ἀρχὰς τῆς Ῥωμαϊκῆς βασιλείας τὴν στρατιωτικὴν ἐπιστήμην οὔπω τὴν πρέπουσαν τάξιν ἔχειν, διὸ παρὰ τὰ <νῦν κλ> Ῥωμαίων ἔθη συνάγεται ἐπ' αὐτὸν ἡ σπεῖρα καὶ ποιεῖ τὰ γεγραμμένα, διὰ τὸ ἀκοῦσαι αὐτὸν βασιλέα χλευ αστικῶς ταῦτα ποιοῦντες. εἰ δὲ ἡ σπεῖρα σύμβολον τῆς στρατιᾶς τοῦ πονηροῦ καὶ εἰ ὑπὸ τῶν ἀοράτων βασιλειῶν ἐνηργοῦντο (#5 ταῦτα Koe) ἀγνοουσῶν τὴν οἰκο νομίαν, ζητήσεις· 261 «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν» φησὶν ὁ ἀπόστολος. μὴ νοοῦντες ἃ ἐποίουν. ὁ «στέφανος» δὲ ὁ «ἐξ ἀκανθῶν» αἱ ὑπὸ μεριμνῶν τοῦ βίου συμφυεῖσαι ἁμαρτίαι, 262 ἃς ἀναλίσκει τῇ ἑαυτοῦ κεφαλῇ ὡς θεός. ἣν λαβὼν ἀφ' ἡμῶν ὁ Χριστὸς αὐτὸς μὲν οὐκ ἐβλάβη, ἐποί ησε δὲ ἰσχυράν, πολὺ τῆς προτέρας στερροτέραν. ἀντέδωκε δὲ ἡμῖν σκῆπ τρον οὐρανῶν βασιλείας. 263 κατὰ μὲν τοὺς τρεῖς Σίμων βαστάζων ἀναφέρεται τὸν Ἰησοῦ σταυρόν, κατὰ δὲ Ἰωάννην ἑαυτῷ βαστάζων ὁ Ἰησοῦς αὐτόν. εἰ δὲ γέγονε κατὰ τὸ ῥητὸν ἀμ φότερα, ζητήσεις, καὶ τί πρότερον, πότερον τὸ τέλος τοῦ βαστάζειν τὸν σταυρὸν Ἰησοῦς ἔλαβεν ἢ Σίμων· εἰκὸς γὰρ μηδενὸς θελήσαντος βαστά σαι τὸν σταυρὸν οὗτος ἔσωθεν πρῶ τον ἐβάστασεν αὐτόν, ἐν δὲ τῇ ὁδῷ ἐπέθηκαν αὐτὸν ἐπὶ Σίμωνα, 264 οὐ συντυχικῶς μὲν ἀγγαρευθέντα, προ ορισθέντα δὲ ὑπὸ θεοῦ διακονῆσαι τῷ σταυρῷ Ἰησοῦ, ἐν ᾧ «κόσμος ἐσταύρωται» τοῖς ἁγίοις «καὶ» οἱ ἅγιοι «κόσμῳ». ἐπεὶ δὲ Κυρήνη τῆς Πενταπόλεώς ἐστιν, τροπικῶς φασιν τὰς <εʹ Diehl> αἰσθήσεις βαστάζειν τὸν τῆς οἰκο νομίας σταυρόν. καὶ ἐπεὶ Σίμων ἑρμηνεύεται ΥΠΑΚΟΗ, ὁ τῆς ὑπακοῆς ἐπώνυμος αἴρει αὐτόν. 265 περὶ τοῦ κρανίου τόπου ἦλθεν εἰς ἐμέ, ὅτι Ἑβραῖοι παραδιδόασι τὸ σῶμα τοῦ Ἀδὰμ ἐκεῖ τετάφθαι, ἵν' ἐπεὶ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκομεν, ἀναστῇ μὲν ὁ Ἀδάμ, ἐν Χριστῷ δὲ πάντες ζῳοποιηθῶμεν. 266 τὸν γὰρ οἶνον μετὰ χολῆς ἔφη Ματθαῖος γευσάμενον μὴ θελῆσαι πιεῖν, μὴ γεύσασθαι δὲ τὴν ἀρχὴν ἐσμυρνισμένον οἶνον Μᾶρκος. 270. ὁ μὲν Ματθαῖος παρατρέχων εἶπεν ὅτι καὶ οἱ συσταυρωθέντες ὠνείδιζον αὐτόν· ἀκριβέστερον δὲ οὗτος-ὥσπερ καὶ ἐπηγγείλατο- ἐξηγούμενος ἕνα φησὶν εἶναι τὸν βλασφημήσαντα, τὸν δ' ἕτερον ἐπιτιμᾶν αὐτῷ. 271 εἰκὸς δὲ καὶ κατὰ μὲν τὴν ἀρχὴν ἀμφοτέρους ὠνειδικέναι, ὕστερον δὲ τὸν ἕτερον μεταβεβληκέναι ἐπὶ τὸ πιστεῦσαι αὐτῷ, ὑπομνησθέντα τε ὧν ἐποίει σημείων καὶ ἰδόντα ἀρχόμενον σκοτίζεσθαι τὸν ἀέρα. ὅρα δὲ εἰ ὁ σῳζόμενος λῃστὴς σύμβολόν ἐστιν τῶν μετὰ ἁμαρτίας εἰς Ἰησοῦν πιστευσάντων καὶ λεγόντων· «Χριστῷ συνεσταύρωμαι», συμμορφιζομένων τῷ θανάτῳ αὐτοῦ, οἳ καὶ τῆς ἐν παραδείσῳ καταξιοῦνται διατριβῆς διὰ τὸ εἰρηκέναι τὸν κύριον τὸ «σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ». 272 τότε γὰρ γίνονται ἐκλείψεις ὅτε πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. γίνεται γὰρ ἔκλειψις ἡλίου, συνόδῳ ὑποδραμούσης αὐτὸν σελήνης, οὐ πανσελήνῳ ὅτε διάμετρός ἐστι τῇ σελήνῃ. 273 καὶ Φλέγων δέ τις παρ' Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους κτl. 274 Ματθαῖός τε καὶ Μᾶρκος οὔτε ἥλιον οὔτε ἔκλειψιν ὠνόμασαν, Λουκᾶς δὲ ... ὥσπερ ἡ περὶ τὴν Ἰουδαίαν γῆ καὶ αἱ πέτραι καὶ τὰ μνημεῖα. 275 πολλαχοῦ γὰρ ἡ γραφὴ πᾶσαν γῆν τὴν Ἰουδαίαν ὀνομάζει ... εἴτε σκοτεινῆς νεφέλης ἢ νεφῶν ὑποδραμουσῶν τὰς φθανούσας ἐπὶ τὴν Ἰουδαίαν γῆν ἡλιακὰς ἀκτῖνας 276 ἢ τοῦ ἐκεῖσε ἀέρος παχυνθέντος συμπαθοῦντος καὶ αὐτοῦ τῷ γεγονότι ... ὅτε «τοῖς Αἰγυπτίοις πεπολέμηκε δι' αὐτούς». 277 ... καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ γεγένηται ὁ ἄνθρωπος, καὶ εἰκὸς τὸν ἄνθρωπον τῇ ἕκτῃ ὥρᾳ ἐσφάλθαι, τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων πάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη (#5 τῆς ἕκτης ἡμέρας Pluc ἕκτῃ