Expositio in Psalmos OF OUR HOLY FATHER CYRIL ARCHBISHOP
I was established king by him. (B f. 6, 7, E f. 4, K f. 27.) And being without need by nature, whatever he is said to receive, he has taken, so that w
which He possesses naturally as Son and God. And your possession, the ends of the earth. (K f. 27 b.) This shows that it does not have reason in the c
he leaves us a most clear teaching of patience, and teaches that in difficult circumstances one must approach no one other than God, and that the frui
we too can say in temptations. But see that when we become sober, then God also arises for our salvation. And so David himself first put away the slee
To the end, in hymns. A psalm of a song for David. (A f. 20.) The third
to those who think to capture the just man by the multitude of an army, these things are said. For having learned from experience itself how much bene
of there being confusion in life? And while others live in luxury, but we are in poverty and the worst evils, what proof is there of divine providence
the difference between You have hated and You will destroy first, whether You have hated is worse than You will destroy and second, why the
the law of sin entered, the one in the members of the flesh, the one warring against and taking captive the mind to everything that is improper. There
To the Lord, concerning the words of Cush, the son of Jemeni. (A f. 3 b) But you see that the word sends you, who have been trained in so many victori
O Lord, according to my righteousness. (A f. 45) But the prophet, having said in another way that the Lord will judge the peoples, now introduces also
to represent for us things sometimes not openly, but as if done in secret and by thought. He hath made his arrows for them that burn. (A f. 4) Let bot
mystagogues those from both the Jewish flock and from the nations believing in Christ, and as it were from the Lord's vineyard they gather fruits or
for our sakes. That we might be enriched beyond nature in him. For he raised us up together, and made us sit together in the heavenly places in Chris
this voice is for those who have known the truth. They shall grow weak and shall perish from your presence. (A f. 60 b) And according to the anagogica
and ruling over all things. For Christ will judge in righteousness, and will rule the peoples throughout the whole world for he has become king of al
the skillfulness of the economy of the flesh. For the word of the mystery is exceedingly deep, and comprehensible in part by slender inquiries, and ac
I will declare praises and all of them without omission, so that in no way it is lacking of doxology. And they seem by this to de clare that it is fit
are the demons for in no way do they remember God in their actions, but they are outside of all virtue and good works. That the poor man will not be
Satan suggesting to him to emulate the lawless one. (A f. 6 b.) Therefore the saying is true and spoken against every boaster and harsh man, who consu
they rise up against. God is not before his eyes. [Of every man who loves sin, and looks unrestrainedly toward transgression, and is wholly inclined t
he is humbled. For he said in his heart: God has forgotten. (L f. 72.) And Satan thought that he would lord it over the poor, with God no longer watch
[sin] of the sinner who does evil, might not be found on account of it, that is, he will justly be destroyed. You will perish, nations, from his land.
sending our thoughts, and pushing away the lowliness of earthly things, we will be proof against base pleasures. For behold, the sinners have bent the
a bride, as he mentioned things befitting anger and judgment rather than marriage and joy. Or the eye signifies the unerringness of God. A spirit of t
True each one spoke vanities to his neighbor, gathering plots against our Savior. And the poets and prose-writers among the Greeks, in no way caring
my enemy against me? (C f. 23 b.) But he asks God about these things not as if he himself were the cause, but as one able to prevent it by the inclina
has been found. 69.804 Shall not all the workers of iniquity know? (A f. 83 b.) This verse should be read as a question. For since he said that They
he addresses words to God the Father not so much on his own behalf, but for our sake and on our behalf, as one of us because of the economy. Therefore
concerning them and Satan: He that searcheth out their blood hath remembered and this, They are laid in Hades like sheep death shall be their she
of the just man is the Lord, but of the sinner, the devil. [For God, being by nature both life and life-giver, gave life to His own temple, not achiev
Jews and Greeks, and the inventors of profane heresies from whom the apostles exhort to be delivered and that safety which nature has granted to the
that is, of the devil and of the demons, as one plotted against vehemently by all, he prays. Arise, O Lord, prevent them, and trip them up. (B f. 58.)
the era of his tyranny and fire also followed, the utter destruction of the enemy certainly having come from the face of God, that is, from Christ, w
providing, and causing to trample down the enemies like venomous beasts. But since it is a characteristic of the nature of fawns to destroy beasts, an
they supposed heaven, that is the firmament, to be God, and they worshipped it. And yet they were able to perceive the craftsman from the marvelous st
this discourse on the law and the ordinances precedes. But the connection is much greater. And how, I will say from here: These are three divine laws
PSALM 19. May the Lord hear you in the day of tribulation. (A f. 116 b.) The aim of the saints is always directed towards God, and looking to him alon
a crown of righteousness. May your hand be found against all your enemies. (C f. 40.) In one way he is found by those who persist in sin, and 69.837 i
wrinkle, but holy and blameless? He certainly hymns the Father, making His glory manifest for this is what the name signifies.
For Satan fears those who partake of the mysteries with reverence And your mercy shall pursue me all the days of my life. (A f. 130 b) It will certain
that he who is about to ascend the spiritual mountain of the Lord, let him be blameless both in body and in spirit innocent in his hands, that is, bl
having been called from the nations, as the Lord says: Declare your iniquities first, that you may be justified and for this reason they come forwa
Judge me, O Lord, for I have walked in my innocence. (A f. 141) Indeed, the person introduced here, seeks to be judged, but not for his transgressions
me. And here we say that the rock is either the unbroken and unbreakable disposition of the mind towards endurance, or Christ on whom we all rely for
a power that puts into practice what is necessary. Therefore, every soul is beautiful which is seen in the symmetry of its own powers since the beaut
deeming himself worthy to obtain, but on account of the divine name. Into your hands I will commit my spirit. (A f. 167 b) But according to the meanin
to him. And for no one of sound mind is it doubtful, that they will be stronger than every temptation and the plot of their enemies, whoever might hav
as in a tent, placing him outside both the turmoil of men and the contradiction of tongues. Or perhaps He calls His Church the city of the saints, the
direct it aright. For if one abstains from evil, and having run back to the understanding befitting a human being, should put off the bestial mindset,
He bids the guardians of intellectual uprightness to take hold, but he bids them to make their doxologies with holy gladness. It is likely that the Ps
David, so that by learning the greatness of the inherent excellence in the divine and ineffable nature, we may send away laziness in doing good as a d
and to the elements of the world and there was not among them one who did good, there was not even one, with all being oppressed by such terrible sic
of anyone, that is, reporting, but as an overseer of thoughts, and seeing into hearts, and knowing the hidden things. For the light is with him, just
to those who hope in you. And may this become a sign of genuineness, and a very clear one. For as being appropriated to him, and rejoicing in him alon
of this operation he partakes. Come to him, and be enlightened. (C f. 70) Those who wish to say something about the divine and most high nature, think
a rich distribution, and the participation of earthly things not leading to worldly luxuries, but rather measuring out to the needs of the body what
gifts both equal in contest and evenly matched, I mean, both God's hearing the prayer of the just, and his delivering them not from just one, but from
an obstacle to others. For Christ said: And woe to you lawyers, for you have taken away the key of knowledge you yourselves did not enter, and you h
establishing and saying: I have come as a light into this world. The Jews, therefore, disobeying the true one, and closing the eye of their own mind
mind, and placing all hope in God, they both compel and snatch away, pouncing like wild barbarians, wicked men and servants of diabolical plots, and f
That is, their mind has remained unbending and merciless. But I, he says, did not know. What did I not know? Obviously the reason for which the scourg
sanctification. But spiritual worship is superior to the worship in the law, and the truth to what is in shadows therefore the great might be reasona
your enemies a footstool for your feet the pride of the Jews has fallen, their mindset was brought down to earth, and they did not rejoice over him,
to be written To the servant of the Lord, to David, shows that it would be fitting for the ode to be dedicated to the person of the divine David, si
He speaks so unguardedly and everywhere makes his word counterfeit, so that it is seen to be full both of lawlessness and of deceit of lawlessness, a
to men, but indeed also to the irrational animals themselves. For somewhere He said also to the divine Jonah: You had pity on the gourd, for which yo
Where, as it is said, is such a thing: May I not be there where those who are shaken fall, and having fallen are cast out, and being cast out can no l
kept and treasured up with God. Or he has set down 'dwell' instead of 'you shall dwell'. He clearly means that land which was promised to the meek, in
indeed for the lovers of learning, that the beneficial words concerning the same things should most often take up residence in the mind. This, indeed,
unholy heretics opposing them. Therefore, as long as the saints are in this life, those who fight are very many but when they have come into the land
and loves a temperate poverty. But this is better for him than the great wealth of a sinner. For the arms of sinners will be broken, but the Lord supp
being crowned, and boasting in the powers of worldly dignities, but still they will perish for the end of their life turns to ruin and destruction. B
by his will. (A f. 198 b, B f. 130) But it is perhaps better to understand that the Lord will desire the way of man, that is, he will make it desirabl
who have enriched their intimacy, but he will avenge them. Which makes clear that in the present life the choir of the saints is not altogether in fai
tracks, and crosses the waves arising from circumstances, and swims through the surge of the present life for the law has been given for assistance [
Does he not say it lies in the sight of all, and that no one is completely ignorant of it? For he makes his own, as it were, common to others for he
to David, his son Amnon Absalom rebelled, deeming it right to drive out his own father not only from the kingdom, but even from life itself. Coming t
B f. 134 b) He says, therefore, that the arrows of God have been fixed in him, and that the hand has been laid heavily upon him, clearly the piercing
should he slip through some snatching of the devil, his conscience is terribly weighed down, so that he is not able to be silent, nor to hide his own
But the divinely-inspired Scripture speaks of the mockery from some, that is, the laughter from enemies. For there are, there are some among us who ar
he immediately shows it to be filled, and almost full of war and battle, on the one hand with good thoughts abstaining from it, inasmuch as it is nece
something even harsh, they say, against your glory. For this, and nothing else, is the meaning of some boasting while saints are being tested. For the
For this, I think, is to be hated in vain, that is, unjustly. Who they might be who hate unjustly, he clarifies again in these words: For those repay
to be warmed, is perhaps better than according to us and perhaps not in our power but to be able to restrain with reasonings for the better is possib
Rightly did the Psalmist call the image vanity since we do not now live the true life, but the life as in an image, nor do we exert ourselves for the
strangers and sojourners, having from our fathers the state of being under sin, and being held by the afflictions caused by sin and by the death from
For the Jews [expected] him to arrive in due time as a Savior and Redeemer, not of themselves alone, but also of all the nations. And so indeed Simeon
Blessed is the man whose hope is the name of the Lord, etc. (I f. 201) We are certainly the ones who have received such a blessing for we have been n
he sends forth good things, which would not be unsuited to the person of the only-begotten Son of God, who took on our likeness, being incarnate and m
righteousness in a great church. (B f. 146 b, I f. 203 b, L f. 109) A great church is one composed of great and perfect ones, in which he proclaimed t
a curse for us and he who knew no sin, God made him to be sin for us to whom it is also fitting to ask for mercy. (I f. 207, of Cyril and Didymus) B
those running with him. But you, Lord, have mercy on me, and raise me up, and I will repay them. (A f. 224 b, I f. 208) These things befit Christ on a
eternally, the blessing beginning from us in the present, but being perfected in the future when that which is in part shall be done away with.
to bewail bitterly the unexpected turn of events for the worse. Of what things then does he say to be mindful? First, that he has offended God through
of your wonders, which you showed us at the Jordan, and which at its neighboring mountain Hermon, I will console myself. And loftily he says thus: Hav
He makes manifest, and brings to pass by night, that is, in secret. Perhaps he also wishes to speak of the swiftness of God's help. For just as you, w
you trouble me Hope in God, for I will confess to Him the salvation of my countenance is my God. We have already given the interpretation of these
true, to use such expressions. And Christ himself says about himself 69.1016: I am the light, and the truth, and the life. The light is not differen
is it necessary even to be grieved, when such good things are hoped for? For yet a little while, and he who is to come will come, and will not delay,
to guard you in all your ways. Or the command, nod only, and your people will enjoy salvation. In you we will push down our enemies. (L f. 116 b) Hor
showing the way by which one might enter into life. Therefore, they say these things, that having acted impiously toward Christ, they were also cast o
We say that Jews and Greeks have been changed, so that those called from both have become one beloved people. For as Paul says, Christ created the tw
For even if he became [a man on earth,] no less as one born of the Father as of a king, has he remained king both in the heights according to nature,
above every name, that at his name every knee should bow, of things in heaven, and things in earth, and things under the earth, and every tongue will
you will find rest for your souls. But if someone should say that truth in all things (for there is nothing false in Him of what is divinely fitting)
concerning God the Father many such things are written, that the Lord is Just and has loved justice. And again: You have hated all who work iniquity.
of proclamations. For this is what the blessed Paul also says For in Christ Jesus through the Gospel I have begotten you. Therefore from your garme
from within in golden tassels. (A f. 253) Hidden, he says, is the adornment of the Church in mind and thought. And the tassels, or cords, are the mani
his. (B f. 175, I f. 246 b) And you will understand the roaring and troubled waters as the multitude of the nations for thus the God-inspired Scriptu
not only Judea, but indeed also known to all on the earth through the evangelical preachings of the holy ministers, who, traversing all the world unde
to be both his measuring line and his inheritance. And in another way you will understand, that in addition to the multitude of the nations, they also
a great and immeasurable multitude of the nations that are under all heaven. Sing praises, therefore, with understanding, that is, using a holy and fi
Great is the Lord, and greatly to be praised in the city of our God, in his holy mountain.
we have heard, so also have we seen for not being willing to accept the prophecies concerning it, we have beheld their truth for ourselves. But how c
of Judea because of your judgments, O Lord, that is, the good ones. And the daughters of Je 69.1065 rusalem could be understood as the cities situated
To the end, for the sons of Korah. (A f. 269.) Through this present moral psalm, the things concerning the divine tribunal are preached to all men, an
wise men dying. (I f. 270. b.) Instead of, And he labored forever, Symmachus says, But having ceased from this age, he will continue living forever
He called the earth from the rising of the sun to its setting. (A f. 280 b, B f. 191 b.) The saints are called by God, when having become man he spoke
fervent, all we who have been deemed worthy of such grace and we have become partakers of the divine nature through receiving the Holy Spirit. For th
a fellowship has come to men and a bond of love towards the holy angels. And somewhere the divine David also sings: An angel will encamp around those
one might suppose, that the Psalmist makes the words not so much from the mouth of the Lord, but from his own heart, he added: O God, I am your God.
[Having heard the prophetic Spirit decreeing through the aforesaid psalm about the judgment of God, and how it said to the sinner: If you saw a thief
of loving-kindness. For it belongs only to the mercies of God to wash the hands of the murderous defilement. But He who formed nature pities it for H
should investigate the occasion of the union, he will find it to be a desire of the flesh... even if what is done is not defended as a sin. Therefore,
the energy of the Spirit, whose grace makes us fervent in spirit, and melts away all the filth in us, like a fire poured invisibly within. For this re
God of all, that My Spirit shall not abide in these men, for they are flesh. Saying, therefore, Cast me not away from your presence, and take not y
and an offering and whole burnt offerings, and these things are righteousness. Then they will offer calves upon your altar. (A f. 292 b, B f. 203, K f
death and bringing down the soul of man to hades, whisperings, slander, and blasphemy against God. May he make you migrate from your tent, and your ro
for considering injustice in their heart, and while thinking one thing, speaking another with their mouth. For even if the words are good, by which yo
David, having seen that Christ, who came from him according to the flesh, was alone without sin, and having foreseen in the spirit the madness of his
for days, certain times and ages but do not suppose that he says such things about a certain king, but know rather that it is about everyone who has
I will be he has put. I will not, he says, be a migrant from the truth into error, and a slave of sin. Hope in him, every congregation of peoples. (A
my, in a desolate and trackless and waterless land. (A f. 320 b, E f. 114 b. Of Cyril and of Nyssa.) A soul says these things, being in a land desolat
those inclined to laziness will wander here and there, but not the keepers of the law. For it has been rightly said concerning the just man: The law
They strengthened for themselves a wicked word. (B f. 260 b, E f. 116 b.) For wicked, as I have already said many times, are the counsels of the unhol
When those who inhabit the world, having seen great signs, fear the good fear, then indeed both in the goings out of the morning and of the evening, t
are they called valleys? Because they receive water from the spiritual mountains, that is, the prophets.
blotting out your sins, and I will not remember them. Let those who provoke not be exalted in themselves. (E f. 121 b, F f. 96 b) He calls the Jews p
Israel has been delivered from Egypt at various times but he teaches not according to what the letter of the law says, but as one who has preached th
that it is fitting for all peoples and the nations throughout the world to rejoice, and to dance, and to recount your benefactions. For they knew that
necessarily the before him, it is clear that this means before our Savior of all, Christ. And what the careful observance of the saying is, it is ne
filling the ears, as the exodus of the sons of Israel became renowned, and escaped the notice of no one on the earth. For the things from you became f
These then were made white as snow in Selmon. But in Selmon is a Hebrew 69.1152 word, and is interpreted as recompense. And so those who were sent
f. 341 b) It teaches how they will return, that is, with the evil powers having been destroyed. For he brought down their blood to the earth and was s
and leaders of the Churches. Command, O God, your power. (A f. 342 b, B f. 282, E f. 129, H f. 156, K f. 122 b) He says the Son is the power of the Fa
high and conspicuous. But in another way, the great deeds of God are made known to the most contemplative Israel, and his power to the one who is abov
I mean, that of the passion. For the cross of the Lord has become a stumbling block to the Jews, and foolishness to the Greeks. Therefore they called
that he might redeem those under the law. Coming to this, he says: A time of good pleasure, similar to, The hour has come. In the multitude of yo
clearly of death. And what then is the manner of redemption? Justification in Christ, salvation through faith, the remission of sins through holy bapt
sin, pain. God of all things also accuses them of this cruelty, and says: I delivered them into your hands, but you gave them no mercy you made the
of the captives promising to praise God after their return. It will please God more than a young bull. (A f. 351 b, B f. 292, E f. 134 b, H f. 182 b)
good, to wish with shame. But I am poor and needy O God, help me. (A f. 353) Perhaps these things are also said from the person of the people of the
of the sea? First he defines for us the borders of the land of the Jews then, he says, his kingdom will be extended throughout the whole world. Now
PSALM 72.
I said to the transgressors, do not transgress, and to the sinners: Do not exalt
to become of faint-heartedness. Then what happened, or what at all was the matter that persuaded him to be anxious or to worry, he shows next by sayin
according to that in Ezekiel, A wheel in a wheel. But also lightnings are those who flash forth the intelligible light to us, the sacred ministers o
And why, I say, do you accuse the Master? I do not accuse, he says, but rather I ask for his accustomed and innate gentleness. These things, then, the
its roots, etc. (G f. 88 b, L f. 193) For going before he cast out nations from their face. And the root of the Judaic vine is Moses or Joshua. These
for under Mount Sinai, when God had descended upon it in the form of fire. Then, as it is written in Exodus, the Lord spoke these words: Hear, O Isra
God stood in the assembly of gods. (D f. 208 b, F f. 135) And in these verses He undoubtedly calls the Savior God, true God, not illegitimate, not fal
they received the light of truth, they recognized the truth, they learned the ways of piety, they entered into the divine courts, they therefore prais
To you I will cry all the day long. (E f. 177, K f. 159 b) The *all the*
And God will make him firstborn, as the great Paul also says: that he might be the firstborn among many brethren and again the firstborn from the
economy? How long, O Lord? that is, until when will the audacious acts of the Jews prevail? They killed, he says, the author of life. Will he then l
God saves, for he delivers from attack and from listlessness, that is, the noonday demon. A thousand will fall at your side. (C f. 374 b, H f. 396 b)
the all-powerful right hand of the Father. It was necessary, therefore, for each of the genuine worshippers to be understood and spoken of by the Fath
from him in many ways. For being God, the Lord appeared to us, flashing around all things with God-befitting glory, and bestowing the ray of the true
fruit. Such 69.1229 are all who have righteousness in Christ for they stand firm and unshaken, having a white heart. Thus somewhere the Psalmist also
humility but indeed even so in the heights befitting God and in the form of a servant He is Lord.]
blessed for they did not have the righteousness that is in faith, nor the sanctification through the Spirit. But truly blessed are those who are perf
my. (B f. 384, H f. 419 b.) God exhorts those who labor for virtue, those who toil for piety, those wishing to achieve the way of life pleasing to Him
Anonymi.) Does he then say great in comparison with other small things? He does not say this, but rather that the dignity of greatness belongs only
my righteousness, and my mercy to be revealed and my salvation shall be burned as a lamp. And He calls the Son mercy and righteousness for through
433 b. Cord. Athanasii.) For the primevally evil Satan, the sower of tares, the inventor and teacher of all wickedness, seized the nature of man unto
running about everywhere, and sending the divine and intelligible light into the hearts of those being initiated.] [He saw, and the earth was shaken.
PSALM 7.
For they gush forth, as it were, the word from heaven to the people under their hand, themselves receiving it from Christ. For as the saints themselve
a mind to the footstool? and also hands and eyes? Do not suppose this. For the word under it is fashioned as if from our own affairs and from human th
[I walked in the innocence of my heart. What is, In the innocence of my heart? It means, without malice and without meddling, not loving the disturb
[And wine gladdens the heart of man. But such a one is surely spiritual, and productive of saving intoxication.] [The trees of the plain shall be sati
does he wish those who have been caught to perish and disappear? And yet it was more fitting 69.1268 for one both holy and Spirit-bearing to pray more
PSALM 114.
f. 486 b, H f. 621) For God accepts spiritual manliness, self-control, patience, and in addition to these, the virtues. My soul is in your hands conti
a curse for us; and he who knew no sin, God made him to be sin for us; to whom it is also fitting to ask for mercy. (I f. 207, of Cyril and Didymus) But all say that what follows properly fits the words concerning the passion of the Savior. But the "I have sinned against you," because against your laws, O Master, I have transgressed; for all our sin is detected as such. My enemies spoke evil things of me: When will he die, and his name perish? (A f. 224) From this point the person of Christ is introduced, narrating the things done to him by the Jews, whom he also calls enemies, envying him and plotting his death; who, seeing his name filled with great power, so that through it unclean spirits were driven out and every disease was healed, thought that it, as with other men, would be extinguished after death. But the Church, thinking the opposite of Christ's enemies, cried out in his person, saying in hymns: "I will remember your name in every generation and generation;" and, "Your name 69.996 is ointment poured out." Convinced that a name had been given to him which is above every name. And if he went in to see, he spoke in vain (A f. 224) The prophecy turns the account to Judas, as one who entered as a disciple, but spoke and thought evil things against the Lord, and joined the Jews who were planning wicked counsels against the Lord, and who was truly hastening to kill the innocent one contrary to the law. The other enemies, therefore, he says, almost saying, He is grievous to us even to behold, were preparing death for him; but Judas went in as a familiar friend to spy; for he was watching for the opportune time for betrayal, stirring up and gathering lawless thoughts concerning this. For he had decided to hand the Lord over to his murderers, and thought to deceive him by speaking in vain, that is, calling him Rabbi and teacher. He went out, and spoke to the same purpose. (A f. 224) Going outside, he says, he joined the Scribes and high priests and Pharisees, no longer speaking in his heart, but conversing openly. And what did he say? "What will you give me, and I will deliver him to you?" All my enemies whispered against me. (A f. 224) It signifies the conspiracies of the Jews against him and their hidden plots; for fearing the crowd, they did not dare to set these things forth openly, but held council secretly. For a whisper is speech without boldness and secret slander, just as reviling is abuse that is open and to one's face. They devised a lawless word against me. (A f. 224 b) The "Away, away, crucify him." But that this word was lawless is clear from what was said: "You shall not kill the innocent and righteous." But indeed they also made an accusation of tyranny against him, saying that he makes himself a king, and forbids giving tribute to Caesar. But they also sought false witnesses against Christ, and they fabricated falsehoods. Shall he who sleeps not add that he will rise again? (A f. 224 b) The Savior laughs at the plots of the Jews, as they thought to break him through death, as one of us. And he says: How do you think to encompass life with death? For to die is sleep in me, and death comes not for the destruction of life, but for resurrection. For if I rise on the third day, how is my death not a sleep? For even the man of my peace, in whom I trusted, etc. (A f. 224 b, B f. 151) He calls Judas a man of peace, because he seemed to be ranked among those who were well-disposed towards him 69.997 and friends, at least as far as being a disciple. What he says is something like this: What wonder is it if my enemies devised such things against me, when he who was so intimate and shared my table and ate with me, lifted his heel against me as if aiming a kick, and laid bare the deceit he had, attempting to trip me up through betrayal? For he called the deceit and villainy a heel, from a metaphor of those competing in a race, and causing [others] to stumble with the heel and fall
ὑπὲρ ἡμῶν κατάρα· καὶ τὸν μὴ γνόντα ἁμαρ τίαν, ὁ Θεὸς ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν· οἷς ἁρμόζει καὶ τὸ ἐλέους δέεσθαι. (I f.
207, Κυρίλλου καὶ ∆ιδύμου) Τὰ δὲ ἑξῆς κυρίως ἁρμόττειν τοῖς περὶ τοῦ πάθους τοῦ Σωτῆρος λόγοις, πάντες φασίν. Τὸ δὲ "Ἥμαρτόν
σοι," ὅτι εἰς τοὺς σοὺς, ὦ ∆έσποτα, πεπαρῴνηκα νόμους· πᾶσα γὰρ ἡμῶν ἡ ἁμαρτία καταφωρᾶται τοιαύτη. Οἱ ἐχθροί μου εἶπον κακά
μου πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ; (A f. 224) Ἐντεῦθεν τὸ πρόσωπον εἰσφέρεται τοῦ Χριστοῦ διηγούμενον τὰ παρὰ
τῶν Ἰουδαίων αὐτῷ γεγενημένα, οὓς καὶ ἐχθροὺς καλεῖ, βασκαίνοντας αὐτῷ καὶ τὸν θάνατον καττύοντας· οἳ καὶ ὁρῶντες αὐτοῦ τὸ
ὄνομα πολλῆς πεπληρωμένον δυνάμεως, ὡς δι' αὐτοῦ ἀπελαύνεσθαι ἀκάθαρτα πνεύματα καὶ πᾶσαν νόσον θεραπεύεσθαι, ἐνόμιζον αὐτὸ
ὡς ἐπὶ τῶν λοιπῶν ἀνθρώπων μετὰ θάνατον σβέννυσθαι. Ἀλλ' ἡ Ἐκκλησία τἀναντία τοῖς ἐχθροῖς τοῦ Χριστοῦ φρονοῦσα, εἰς αὐτοῦ
πρόσωπον ἀνεφώνει λέγουσα ἐν ὕμνοις· "Μνησθήσομαι τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ·" καὶ, "Μύρον ἐκκενωθὲν ὅνομά 69.996
σου." Πεπεισμένη κεχαρίσθαι αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει (A f. 224) Περιΐστησι
τὸν λόγον ἡ προφητεία εἰς τὸν Ἰούδαν, ὡς μαθητὴν μὲν εἰσιόντα, πονηρὰ δὲ κατὰ τοῦ Κυρίου διαλεγόμενον καὶ διανοούμενον, καὶ
Ἰουδαίοις συνταττόμενον τοῖς τὰς πονηρὰς ἐπὶ τῷ Κυρίῳ βουλευομένοις βουλὰς, καὶ παρὰ τὸν νόμον ἀποκτεῖναι τὸν ἀθῶον ὄντως
σπεύδουσα. Οἱ μὲν οὖν ἄλλοι, φησὶν, ἐχθροὶ μονονουχὶ λέγοντες, Βαρὺς ἡμῖν ἐστι καὶ βλεπόμενος, θάνατον αὐτῷ κατεσκεύαζον·
ὁ δὲ Ἰούδας εἰσεπορεύετο ὡς οἰκεῖος τοῦ κατασκοπῆ σαι· ἐκαιροφυλάκει γὰρ τὸν προδοσίας καιρὸν, τοὺς ἀνόμους περὶ ταύτης ἀνακινῶν
καὶ συνάγων λογι σμούς. Ἐκεκρίκει γὰρ τοῖς φονῶσι παραδοῦναι τὸν Κύριον, καὶ λανθάνειν αὐτὸν ᾤετο ἐν τῷ μάτην λα λεῖν, ἤγουν
Ῥαββὶ αὐτὸν ὀνομάζειν καὶ διδάσκαλον. Ἐξεπορεύετο ἔξω, καὶ ἐλάλει ἐπὶ τὸ αὐτό. (A f. 224) Ἔξω, φησὶ, προϊὼν συνετάττετο τοῖς
Γραμματεῦσι καὶ ἀρχιερεῦσι καὶ Φαρισαίοις, οὐκ ἔτι ἐν τῇ καρδίᾳ λαλῶν, ἀλλὰ προδήλως διαλεγόμενος. Τί δὲ ἐλάλει; "Τί θέλετέ
μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;" Κατ' ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου. (A f. 224) Τὰς κατ' αὐτοῦ τῶν Ἰουδαίων συσκευὰς
σημαίνει καὶ τὰ λεληθότα σκέμματα· εὐλαβούμενοι γὰρ τὸ πλῆθος, οὐκ ἐτόλμων φανερῶς ταῦτα τίθεσθαι, ἀλλὰ συμβούλιον λαθραίως
ἐποιοῦντο. Ψιθυρισμὸς γάρ ἐστιν ἀπαῤῥησίαστον φθέγμα καὶ λαθραία κα κολογία, ὡς λοιδορία ἡ ἐν φανερῷ καὶ κατὰ πρόσ ωπον κακηγορία.
Λόγον παράνομον κατέθεντο κατ' ἐμοῦ. (A f. 224 b) Τὸ "Αἷρε, αἷρε, σταύρωσον αὐτόν." Οὗτος δὲ ὅτι παράνομος ἦν ὁ λόγος, δῆλον
ἐκ τοῦ εἰρημένου· "Ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς." Οὐ μὴν ἀλλὰ καὶ τυραννίδος γραφὴν κατ' αὐτοῦ ἐποιήσαντο λέγοντες, ὅτι
βασιλέα ἑαυτὸν ποιεῖ, καὶ κωλύει Καίσαρι φόρον δοῦναι. Ἀλλὰ καὶ ψευδομάρ τυρας κατὰ Χριστοῦ ἐζήτουν, καὶ τὰ ψευδῆ ἐπλάτ τοντο.
Μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τὸ ἀναστῆναι; (A f. 224 b) ∆ιαγελᾷ τῶν Ἰουδαίων ὁ Σωτὴρ τὰ σκέμματα, ὡς οἰομένων διὰ τοῦ θανάτου
θραύειν αὐ τὸν, ὡς ἕνα τῶν καθ' ἡμᾶς. Καί φησι· Πῶς νομίζετε θανάτῳ περιβαλεῖν τὴν ζωήν; Ὕπνος γάρ ἐστιν ἐν ἐμοὶ τὸ θανεῖν,
καὶ ὁ θάνατος οὐκ ἐπ' ἀναιρέσει τῆς ζωῆς, ἀλλ' ἐπὶ ἀναστάσει γίνεται. Εἰ γὰρ τριήμερος ἀνίσταμαι, πῶς οὐχ ὕπνος ὁ ἐμὸς θάνατος;
Καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα, κ.τ.λ. (A f. 224 b, B f. 151) Εἰρήνης ἄνθρωπον τὸν Ἰού δαν φησὶ, διά τοι
τὸ δοκεῖν ἐν τοῖς εὐνοοῦσιν αὐτῷ 69.997 τετάχθαι καὶ φίλοις, τό γε ἦκον εἰς τὸ εἶναι μαθητήν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τί
θαυμαστὸν εἰ οἱ ἐχθροὶ κατ' ἐμοῦ κατέθεντο τοιαῦτα, ὅπου γε ὁ οὕτως οἰκεῖος καὶ ὁμοτράπεζος ὤν μοι καὶ σύσσιτος, τὴν πτέρναν
αὐτοῦ ὥσπερ λὰξ ἐντείνων κατ' ἐμοῦ ἐπῆρε, καὶ ὃν εἶχε δόλον ἐγύμνωσε, σκελίσαι με διὰ τῆς προδοσίας ἐπιχειρήσας; Πτέρναν γὰρ
τὸν δόλον καὶ τὴν κακουρ γίαν ὠνόμασε, ἐκ μεταφορᾶς τῶν περὶ τάχους ἀγωνιζομένων, καὶ τῇ πτέρνῃ προσπταίειν καὶ πί πτειν παρασκευαζόντων
