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his evil desire and removing every excuse. Wherefore also He said, "Let her alone: she has kept it for the day of my burying." Again He reminded the traitor, speaking of burying. But the reproof did not reach him, nor did the word soften him, although it was sufficient to cast him into pity; as if He had said, "I am burdensome and troublesome, but wait a little and I will depart." For He was establishing this also in saying, "But me you have not always." But none of these things turned aside that beastly and raging man; although He both said and did many more things, and washed his feet that very night, and gave him a share of His table. Therefore a great crowd of the Jews knew that Jesus was in Bethany, and they came, not for His sake only, but that they might also see Lazarus, whom He had raised from the dead. And seeing the miracle there, many believed. But the rulers were not content only with their own evils, but they also attempted to kill Lazarus. For the chief priests plotted to kill Lazarus also, because on account of him many of the Jews were going away and believing in Jesus. Be it so, they wanted to kill Christ 63.820, because He broke the Sabbath, because He made Himself equal to the Father, and on account of the Romans, as they say, lest they take away both their place and nation; what charge did they have against Lazarus that they tried to kill him, unless perhaps it is a crime to have been well-treated? Do you see how murderous their intention was? And yet He had worked many signs, but none had so enraged them, not the paralytic, not the blind man. For this was both more wonderful by nature, and it had happened after many things, and it was extraordinary to see a four-day-dead man walking and speaking. Oh, the folly of the so-called chief priests! for it was a feat of their festival to mix murders with the celebration. Otherwise, in that case they seemed to charge the Sabbath, and by this error to lead the crowds away; but here, since they had nothing to fabricate, they make their attempt against the one who was healed. For here they could not even say that He opposes the Father; for the prayer silenced them. Since therefore both what they always charged was refuted, and the sign was brilliant, they rush to murder. So that they would have done this in the case of the blind man also, if they had not been able to charge the Sabbath. Otherwise, that man was insignificant, and they cast him out of the temple; but this one was more prominent; and it is clear from the many who came to comfort his sisters; and the miracle happened in the sight of all, and with much wonder-working; for this reason all were running to see. This therefore vexed them, that with the feast at hand everyone was leaving and coming to Bethany. Therefore they attempted to kill him, and they did not think they were daring a trivial thing; so murderous were they. For this reason the law, beginning, starts from this, saying, "You shall not murder." And the prophet charges this, saying, "Their hands are full of blood." The next day a great crowd that had come to the feast, hearing that Jesus was coming to Jerusalem, took the branches of palm trees, and went out to meet Him, and were crying out, "Hosanna, blessed is He who comes in the name of the Lord, the King of Israel." How then, not walking openly in Judea, and withdrawing into the desert, does He enter again with openness? Having quenched their anger by His withdrawal, He comes upon them when they have ceased; and otherwise, the crowd preceding and following was sufficient to cast them into distress. For no sign had so drawn them as that of Lazarus. And another evangelist says that they spread their garments under His feet, and that the whole city was shaken; with such honor He entered. And Jesus, having found a young donkey, sat on it, as it is written, "Fear not, daughter of Zion; behold, your king comes sitting on a donkey's colt." And He did this, fulfilling one prophecy, and prefiguring another; and the same thing became the beginning of one, and the end of another. For "Fear not, daughter of Zion, rejoice that your king comes to you meek," was a prophecy fulfilled; but the upon a donkey

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αὐτοῦ τὴν πονηρὰν ἐπιθυμίαν καὶ πᾶσαν ἐξαίρων ἀπολογίαν. ∆ιὸ καὶ ἔλεγεν, Ἄφες αὐτήν· εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τετήρηκεν αὐτό. Πάλιν τὸν προδότην ἀνέμνησεν, ἐνταφιασμὸν εἰπών. Ἀλλ' οὐ καθικνεῖτο αὐτοῦ ὁ ἔλεγχος, οὐδὲ ἐμάλασσε τὸ ῥῆμα, καίτοι ἱκανὸν ἦν αὐτὸν εἰς οἶκτον ἐμβαλεῖν· ὥσπερ ἂν εἰ ἔλεγεν, Ἐπαχθής εἰμι καὶ φορτικὸς, ἀλλὰ ἀνάμεινον μικρὸν καὶ ἀπελεύσομαι. Καὶ γὰρ καὶ τοῦτο κατεσκεύαζεν ἐν τῷ λέγειν, Ἐμὲ δὲ οὐ πάντοτε ἔχετε. Ἀλλ' οὐδὲν τούτων τὸν θηριώδη καὶ μαινόμενον ἐκεῖνον ἀπέκαμψε· καίτοι πολλῷ πλείονα καὶ εἶπε καὶ ἐποίησε, καὶ τοὺς πόδας αὐτοῦ ἔνιψε κατ' αὐτὴν τὴν νύκτα, καὶ τραπέζης αὐτῷ μετέδωκεν. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων, ὅτι εἰς Βηθανίαν ἐστὶν ὁ Ἰησοῦς, καὶ ἦλθον, οὐ δι' αὐτὸν μόνον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν. Καὶ ἐνταῦθα τὸ θαῦμα θεασάμενοι ἐπίστευον οἱ πολλοί. Οἱ δὲ ἄρχοντες οὐκ ἠρκοῦντο μόνον τοῖς οἰκείοις κακοῖς, ἀλλὰ καὶ τὸν Λάζαρον ἀνελεῖν ἐπεχείρουν. Ἐβουλεύσαντο γὰρ οἱ ἀρχιερεῖς, ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, ὅτι πολλοὶ δι' αὐτὸν ὑπῆγον τῶν Ἰουδαίων, καὶ ἐπίστευον εἰς τὸν Ἰησοῦν. Ἔστω, τὸν Χριστὸν 63.820 ἀνελεῖν ἠβούλοντο, ὅτι τὸ σάββατον ἔλυεν, ὅτι ἴσον ἑαυτὸν ἐποίει τῷ Πατρὶ, καὶ διὰ τοὺς Ῥωμαίους, ὥς φασιν, ἵνα μὴ ἄρωσιν αὐτῶν καὶ τὸν τόπον καὶ τὸ ἔθνος· τῷ Λαζάρῳ τί ἔχοντες ἐγκαλεῖν ἐπεχείρουν αὐτὸν ἀνελεῖν, εἰ μὴ ἄρα τὸ καλῶς παθεῖν ἔγκλημα; Ὁρᾷς πῶς αὐτῶν φονικὴ ἦν ἡ προαίρεσις; Καίτοι πολλὰ σημεῖα εἰργάσατο, ἀλλ' οὐδὲν αὐτοὺς οὕτως ἐξεθηρίωσεν, οὐχ ὁ παράλυτος οὐχ ὁ τυφλός. Τοῦτο γὰρ καὶ τῇ φύσει θαυμαστότερον ἦν, καὶ μετὰ πολλὰ ἐγεγόνει, καὶ ἦν παράδοξον, νεκρὸν τετραήμερον ἰδεῖν περιπατοῦντα καὶ φθεγγόμενον. Ὢ ἀνοίας τῶν δῆθεν ἀρχιερέων! καὶ γὰρ τῆς ἑορτῆς αὐτῶν ἦν κατόρθωμα φόνοις ἀναμιγνύναι τὴν πανήγυριν. Ἄλλως δὲ, ἐκεῖ μὲν ἐδόκουν ἐγκαλεῖν τὸ σάββατον, καὶ ταύτῃ τῇ πλάνῃ ἀπάγειν τοὺς ὄχλους· ἐνταῦθα δὲ, ἐπειδὴ μηδὲν εἶχον ψεύσασθαι, κατὰ τοῦ τεθεραπευμένου ποιοῦνται τὴν ἐπιχείρησιν. Ἐνταῦθα γὰρ οὐδὲ ὅτι Ἐναντιοῦται τῷ Πατρὶ, εἶχον εἰπεῖν· ἡ γὰρ εὐχὴ αὐτοὺς ἐπεστόμιζεν. Ἐπεὶ οὖν καὶ ὃ ἀεὶ ἐνεκάλουν ἀνῄρητο, καὶ τὸ σημεῖον λαμπρὸν ἦν, ἐπὶ τὸν φόνον ὁρμῶσιν. Ὥστε καὶ ἐπὶ τοῦ τυφλοῦ τοῦτο ἂν ἐποίησαν, εἰ μὴ εἶχον ἐγκαλεῖν τὸ σάββατον. Ἄλλως δὲ, ἐκεῖνος ἄσημος ἦν, καὶ ἐξέβαλον αὐτὸν ἐκ τοῦ ἱεροῦ· οὗτος δὲ ἐπισημότερος· καὶ δῆλον ἐκ τοῦ πολλοὺς ἐλθεῖν εἰς παραμυθίαν τῶν ἀδελφῶν· καὶ πάντων ὁρώντων τὸ θαῦμα ἐγένετο, καὶ μετὰ πολλῆς τῆς παραδοξοποιίας· διὰ τοῦτο πάντες ἔτρεχον ὀψόμενοι. Τοῦτο οὖν αὐτοὺς ἔδακνε, τὸ τῆς ἑορτῆς ἐνεστώσης πάντας ἀφέντας ἐπὶ τὴν Βηθανίαν ἔρχεσθαι. Ἐπεχείρησαν οὖν αὐτὸν ἀνελεῖν, καὶ οὐδὲ φαῦλον ἐδόκουν τολμᾷν· οὕτως ἦσαν φονικοί. ∆ιὰ τοῦτο δὲ ἀρχόμενος ὁ νόμος ἀπὸ τούτου ἄρχεται, Οὐ φονεύσεις, λέγων. Καὶ ὁ προφήτης τοῦτο ἐγκαλεῖ λέγων· Αἱ χεῖρες αὐτῶν αἵματος πλήρεις. Τῇ ἐπαύριον ὄχλος πολὺς ἐλθὼν εἰς τὴν ἑορτὴν ἀκούσαντες ὅτι Ἰησοῦς ἔρχεται εἰς Ἱεροσόλυμα, ἔλαβον τὰ βαΐα τῶν φοινίκων, καὶ ἐξῆλθον εἰς ἀπάντησιν αὐτοῦ, καὶ ἔκραζον· Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Πῶς οὖν παῤῥησίᾳ μὴ περιπατῶν ἐν τῇ Ἰουδαίᾳ, καὶ εἰς τὴν ἔρημον ἀναχωρῶν, πάλιν εἰσέρχεται μετὰ παῤῥησίας; Σβέσας τὸν θυμὸν αὐτῶν τῇ ἀναχωρήσει, πεπαυμένοις αὐτοῖς ἐφίσταται· ἄλλως δὲ, τὸ πλῆθος τὸ προάγον καὶ τὸ ἑπόμενον ἱκανὸν ἦν εἰς ἀγωνίαν αὐτοὺς ἐμβαλεῖν. Οὐδὲν γὰρ οὕτως ἐπεσπάσατο αὐτοὺς σημεῖον, ὡς τὸ τοῦ Λαζάρου. Καὶ ἄλλος δὲ εὐαγγελιστής φησιν, ὅτι Ὑπέστρωσαν τοῖς ποσὶν αὐτοῦ τὰ ἱμάτια, καὶ ὅτι Πᾶσα ἡ πόλις ἐσείσθη· μετὰ τοσαύτης εἰσῄει τιμῆς. Εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον, ἐκάθισεν ἐπ' αὐτῷ, καθώς ἐστι γεγραμμένον, Μὴ φοβοῦ, θύγατερ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου. Ἐποίει δὲ τοῦτο, προφητείαν τὴν μὲν πληρῶν, τὴν δὲ τυπῶν· καὶ τὸ αὐτὸ τῆς μὲν ἐγίνετο ἀρχὴ, τῆς δὲ τέλος. Τὸ μὲν γὰρ, Μὴ φοβοῦ, θύγατερ Σιὼν, χαῖρε ὅτι ὁ βασιλεύς σου ἔρχεταί σοι πρᾶος, προφητεία πεπληρωμένη ἦν· τὸ δὲ ἐπὶ ὄνον