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having. 12 Do not depart from me, for tribulation is near. He speaks about the passion. And I need your presence. But when these things are said from the person of the incarnate one, they are not said specifically to the Father nor to the Son, but to God—for the divinity of the Father and the Son is one—we have said. If therefore we say that: "the head of every man is Christ, and the head of Christ"—it did not say "the Father," but "God"; for he now takes Christ as high priest and as king. Therefore, the Godhead is the head; for if it had said "the Father," it would have removed the Son; if it had said "the Son," it would have been silent about the Father; for having said "God," since the divinity of the Father and the Son is one, and God is one; God is 32 one, but Father and Son are not one. Abraham and Isaac are one man; but the one is father, and the other son. Hence not one in relation, but one in substance. 12 For there is no one who helps. Another cannot help. It can also be understood thus: "for there is not"; I did not cast my care upon another helper. And also this: "for there is no one helping me"; since all are against me, there is not now, as far as human reasoning goes, one who helps. For this reason, do not you depart from me. And it is also possible thus: not even an angel is able to help one so great. He does not dare to help because you who are greater than all, that is, the Godhead, are present with him, another not being able to help in this matter. 13 Many calves have surrounded me, fat bulls have beset me round. Hence he means the different orders of the Jews, of Pharisees, of Sadducees, of the others called Jewish Scribes; for these, because of their pride, are compared to these animals, especially since these animals are also tillers of the soil. And it is also possible that they themselves are called calves, but the fat bulls are those who energize them, for example: "the peoples have devised vain things"; these are the calves. "The kings of the earth stood up." But we do not take them entirely as earthly kings and rulers; for there was one king, and he of small stature and no longer having a kingdom; for the Roman rule had finally taken over. But Paul explained who the rulers are: those who were the cause of the Lord being crucified, of whose wisdoms he says there are many. And he says: "if they had known, they would not have crucified the Lord of glory." If they had known that they were doing this for their own destruction, they would not have dared to do this. As we said a little before concerning the prophetic utterance: "he who touches you is as he who touches the pupil of his eye." And they, by touching the savior, destroyed themselves; and they rushed to put him to death, thinking that they would put an end to his way of life. But the opposite happened to them; they themselves were destroyed. fat bulls have beset me round 14 They opened their mouth against me like a ravening and roaring lion. They were ranked as being calves. But they changed into beastliness so as to open their mouth against me like the roaring lion; for then it harms most greatly, when it roars. It signifies therefore their fierceness and their gloating over the savior, because "like a roaring," he says, "lion they opened their mouth," no longer being quiet, no longer pretending to be quiet. These, therefore, who seemed to be quiet by studying the law of God, were calves, tillers of the soil. But when they wished to open their mouth against me and to say: "Away with him, away with him, crucify him; we have no king but Caesar," they did this like a lion that has not been satisfied. 33 Since: was the passion not yet? -All these things are said prophetically. Contingent things, before they exist, before they come to be in actuality, have the possibility of both coming to be and not. And no one can be certain whether it will come to be or will not come to be; for it has an equal inclination towards both. But when someone having foreknowledge or God himself should apprehend beforehand that of contingent things, this one will be, as it happens with us when it already exists; for concerning things that are and that have already happened, we can say which is true and which is false, whether it happened or did not happen. But concerning future things, not

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ἐσχηκότος. 12 μὴ ἀποστῇς ἀπ' ἐμοῦ, ὅτι θλῖψις ἐγγύς. περὶ τοῦ πάθους λέγει. χρῄζω δὲ τῆς παραστάσεώς σου. ὅταν δὲ ταῦτα λέγηται ἐκ προσώπου τοῦ ἐνανθρωπήσαντος, οὐχ ἱδίως πρὸς τὸν πατέρα λέγεται οὐδὲ πρὸς τὸν υἱόν, ἀλλὰ πρὸς τὸν θεόν-μία δὲ θεότης πατρὸς καὶ υἱοῦ-ε̣ἴπομεν. ἐὰν οὖν λέγωμεν ὅτι· "κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τοῦ Χριστοῦ"-οὐκ εἶπεν "ὁ πατήρ", ἀλλ' "ὁ θεός"· ὡς ἀρχιερέα γὰρ λαμβάνει νῦν καὶ ὡς βασιλέα τὸν Χριστόν. κεφαλὴ οὖν ἡ θεότης ἐστίν· εἰ γὰρ εἰρ̣ήκει "ὁ πατήρ", παρῄρει τὸν υἱόν, εἰ εἰρήκει "ὁ υἱός", παρεσιώπα τὸν πατέρα· "θεὸν" γὰρ εἰρηκώς, ἐπεὶ μία θεότης πατρὸς καὶ υἱοῦ, καὶ θεὸς εἷς· θεὸς μὲν 32 εἷς, πατὴρ δὲ καὶ υἱὸς οὐχ εἷς. ὁ Ἀβραὰμ καὶ ὁ Ἰσὰχ ἄνθρωπος εἷς· ἀλλ' ὁ μὲν πατήρ, ὁ δὲ υἱός. ὅθεν οὐχ εἷς κατὰ τὴν σχέσιν, κατὰ δὲ τὴν οὐσίαν εἷς. 12 ὅτι οὐκ ἔστιν ὁ βοηθῶν. ἄλλος οὐ δύναται βοηθῆσαι. δύναται καὶ οὕτως· "ὅτι οὐκ ἔστιν"· οὐκ ἔριψα τὴν μέριμναν ἐπὶ βοηθὸν ἄλλον. δύναται δὲ καὶ τό· "ὅτι οὐκ ἔστιν μοι βοηθῶν"· ἐπεὶ πάντες κατ' ἐμοῦ εἰσιν, οὐκ ἔστιν νῦν, ὅσον ἧκεν εἰς ἀνθρώπινον λογισμόν, ὁ βοηθῶν. διὰ τοῦτο σὺ μὴ ἀποστῇς μου. δυνατὸν δὲ καὶ οὕτω· οὐδὲ ἄγγελος βοηθῆσαι τῷ τηλικούτῳ οἷός τέ ἐστιν. οὐ τολμᾷ βοηθῆσαι διὰ τὸ σὲ τὸν πάντων μείζονα, τουτέστιν τὴν θεότητα, αὐτῷ παρεῖναι, ἄλλου οὐχ οἵου τε ὄντος βοηθῆσαι εἰς τοῦτο τὸ πρᾶγμα. 13 περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με. λοιπὸν τάγματα τὰ διάφορα τῶν Ἰουδαίων λέγει, Φαρισαίων, Σαδδουκαίων, τῶν ἄλλων λεγομένων Ἰουδαίων Γραμματέων· οὗτοι γὰρ τῷ μέγα φρονεῖν τούτοις τοῖς ζῴοις παραβάλλονται, μάλιστα ὅτι καὶ γεωπόνα εἰσὶν τὰ ζῷα. δυνατὸν δὲ καὶ μόσχους μὲν αὐτοὺς εἰρῆσθαι, ταύρους δὲ πίονας τοὺς ἐνεργοῦντας αὐτούς, οἷον· "λαοὶ ἐμελέτησαν κενά"· οὗτοι οἱ μόσχοι. "παρέστησαν οἱ βασιλεῖς τῆς γῆς". οὐ πάντως δὲ αἰσθητοὺς λαμβάνομεν βασιλέας καὶ ἄρχοντας· εἷς γὰρ βασιλεὺς καὶ αὐτὸς μικροφυὴς καὶ οὐκέτι βασιλείαν ἔχων· διειλήφει γὰρ λοιπὸν ἡ Ῥωμαίων ἀρχή. Παῦλος δὲ ἑρμήνευσεν, τίνες εἰσὶν οἱ ἄρχοντες· οἱ αἴτιοι γενάμενοι τοῦ σταυρωθῆναι τὸν κύριον, ὧν σοφίας πολλὰς εἶναι λέγει. καὶ λέγει· "εἰ ἦσαν ἐγνωκότες, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν". εἰ ᾔδεσαν, ὅτι ἐπὶ καταλύσει τῇ ἑαυτῶν τοῦτο ποιοῦσιν, οὐκ ἂν ἐτόλμησαν τοῦτο ποιῆσαι. ὡς τὸ μικρῷ πρότερον προφητικὸν ἐλέγομεν τό· "ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης". κἀκεῖνοι ἁψάμενοι τοῦ σωτῆρος ἑαυτοὺς κατέλυσαν· καὶ ὡρμήθησαν ἐπὶ τὸ θανατῶσαι αὐτὸν τῷ οἴεσθαι ὅτι καταπαύσουσιν αὐτοῦ τὴν πολιτείαν. τοὐναντίον δὲ αὐτοῖς ἀπέβη· αὐτοὶ κατελύθησαν. ταῦροι πίονες περιέσχον με 14 ἤνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. ἐτάχθησαν ἐπὶ τῷ μόσχοι εἶναι. μετέβαλον δὲ εἰς θηριωδίαν ὡς ἐπ' ἐμὲ τὸ στόμα αὐτῶν ἀνοῖξαι κατὰ τὸν ὠρυόμενον λέοντα· τότε γὰρ̣ μάλιστα βλάπτει μεγάλως, ὅτε ὠρύεται. τὴν ἀγριότητα οὖν αὐτῶν καὶ τὸν κατὰ τοῦ σωτῆρος ἐπίχαρμον σημαίνει, ὅτι "ὡς ὠρυόμενος", λέγει, "λέων ἤνοιξαν τὸ στόμα αὐτῶν", οὐκέτι ἡσυχάζων, οὐκέτι προςποιούμενος ἥσυχος εἶναι. οὗτοι οὖν οἱ δοκοῦντες ἥσυχοι εἶναι τῷ μελετᾶν νόμον θεοῦ μόσχοι ἦσαν γεωπόνοι. ὅτε δὲ ἠθέλησαν κατ' ἐμοῦ ἀνοῖξαι τὸ στόμα καὶ εἰπ̣εῖν· "αἶρε, αἶρε, σταύροι αὐτόν· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα", κατὰ τὸν λέοντα τὸν οὐ κορεσθέντα τοῦτο πεποίηκαν. 33 ἐπερ · οὐδέπω ἦν τὸ πάθος; -προφητικῶς λέγεται ὅλα ταῦτα. τὰ ἐνδεχόμενα πρὶν ὑπαρχθῇ, πρὶν κατ' ἐνέργειαν γένηται, ἐνδεχομένως ἔχει καὶ γενέσθαι καὶ μή. καὶ οὐκ ἔχει τις διαβεβαιώσασθαι πότερον γενήσεται ἢ οὐ γενήσεται· εἰς ἀμφότερα γὰρ ἴσην ἔχει τὴν ῥοπήν. ὅταν δὲ πρόγνωσίν τις ἔχων ἢ αὐτὸς ὁ θεὸς προκαταλάβοι ὅτι τῶν ἐνδεχομέ νων τόδε ἔσται, ὡς ἐφ' ἡμῶν γίνεται, ὅταν ἤδη ὑπαρχθῇ· ἐπὶ τῶν ὄντων γὰρ καὶ γεγονότων ἤδη ἔχομεν εἰπεῖν ποῖον ἀληθὲς καὶ ποῖον ψευδές, πότερον γέγονεν ἢ οὐ γέγονεν. ἐπὶ δὲ τῶν μελλόντων οὐκ