252

his heart gathered iniquity to itself. He went forth and spoke together against me. All my enemies whispered.” 10.1.30 So Symmachus says, “Coming in to see, he spoke vain things; his heart gathered injustice to itself, and going out he spoke against me. With one accord all who hate me whispered against me.” Thus, coming in alone as an acquaintance and a disciple to a teacher, he looked around and learned, hiding the plot within his own heart, 10.1.31 but going out with many, he "spoke against" with "one accord" and together, betraying the savior to his enemies, and secretly conferring with the rulers of the Jews about other things but also about the money, for which he promised to hand him over, about which he whispered with them. For this reason he says: “He went forth and spoke together against me; all my enemies whispered against me; they devised evil things for me; they laid a lawless word against me.” 10.1.32 It seems that through the prophecy he calls the agreement about the silver pieces a "lawless word," or also that they were devising impious and lawless things against him, as one who would be extinguished and destroyed after death and no longer be found among the living. 10.1.33 For such is the meaning of “Shall not he that sleeps add to rise again?” which Symmachus expressed more clearly, saying: “and having fallen he will not rise again,” and Aquila says: “and whoever sleeps, will not add to rise again.” And these things are still spoken in common concerning all who plotted against him at the time of the passion. But again specifically about the betrayer, as one who had been taught by him, he adds next, saying: "For even the man of my peace, in whom I hoped, who eats my bread, has lifted his heel against me," 10.1.34 for which again Symmachus says: “And a man who was at peace with me, in whom I trusted, eating my bread with me, has magnified himself against me.” For truly the worst and most accursed of all is he who after a common table and the nourishment in the words of the teacher turned to worse things and requited his benefactor with their opposites. 10.1.35 But since the enemies, plotting, said: “When will he die and his name perish,” and they thought that when he slept he would no longer rise again, for this reason our savior and lord himself, praying for the opposite of these things, and deeming it right to attain the resurrection without hindrance from the Father, says: "But you, O Lord, have mercy on me and raise me up, and I will repay them. In this I know that you have willed me, because my enemy shall not rejoice over me." 10.1.36 And it is very clear in what way after his resurrection from the dead, immediately and not long after, retribution came upon those who plotted against him, and how "the enemy" death was shamed when he attained life, so that those who reproached said: “O death, where is your sting? O death, where is your victory?” And anyone who reads the histories written by Josephus about the time after our savior's resurrection will know the calamities that befell the nation of the Jews and their rulers, which they deservedly encountered, receiving the reward for what they had done to him. 10.1.37 And all these things were fulfilled for them according to the prophecy. But our savior's resurrection from the dead showed to all how the Father was well pleased in him, which he himself also teaches, saying: “Have mercy on me and raise me up, and I will repay them. In this I know that you have willed me, because my enemy shall not rejoice over me.” To these things he adds: “But you have helped me because of my innocence.” 10.1.38 And observe in what way, sending up the prayer to God his Father himself, he has dared with so much boldness as to bear witness to his own "innocence," although he said above: “Heal my soul, for I have sinned against you.” 10.1.39 But what meaning "I have sinned against you" has, we have already explained, and Symmachus has presented it more clearly, saying: “Heal my soul, even if I have sinned against you,” which also

252

καρδία αὐτοῦ συνήγαγεν ἀνομίαν ἑαυτῷ. ἐξεπορεύετο ἔξω καὶ ἐλάλει ἐπὶ τὸ αὐτὸ κατ' ἐμοῦ. ἐψιθύριζον πάντες οἱ ἐχθροί μου». 10.1.30 ὁ γοῦν Σύμμαχος, «εἰσερχόμενος», φησίν, «ἐπισκοπῆσαι, μάταια ἐλάλει· ἡ καρδία αὐτοῦ ἤθροιζεν ἀδικίαν ἑαυτῇ, ἐξερχόμενος δὲ ἔξω κατελάλει. ὁμοθυμαδὸν ἐψιθύριζον κατ' ἐμοῦ πάντες οἱ μισοῦντές με». μόνος μὲν οὖν ὡς ἂν γνώριμος καὶ μαθητὴς παρὰ διδάσκαλον εἰσιὼν περιεσκόπει καὶ κατεμάνθανεν, ἔνδον ἐπὶ τῆς ἑαυτοῦ καρδίας κρύπτων τὴν ἐπιβουλήν, 10.1.31 ἐξιὼν δὲ μετὰ πλειόνων «ὁμοθυμαδὸν» καὶ ἐπὶ τὸ αὐτὸ «κατελάλει», τοῖς ἐχθροῖς προδιδοὺς τὸν σωτῆρα, καὶ συνταττόμενος τοῖς τῶν Ἰουδαίων ἄρχουσιν λεληθότως περὶ ἑτέρων οὐ μὴν ἀλλὰ καὶ περὶ τῶν χρημάτων, ἐφ' οἷς παραδώσειν αὐτὸν ὑπισχνεῖτο, περὶ ὧν μετ' αὐτῶν ἐκείνων ἐψιθύριζεν. διό φησιν· «ἐξεπορεύετο ἔξω καὶ ἐλάλει ἐπὶ τὸ αὐτὸ κατ' ἐμοῦ· ἐψιθύριζον πάντες οἱ ἐχθροί μου κατ' ἐμοῦ· ἐλογίζοντο κακά μοι· λόγον παράνομον κατέθεντο κατ' ἐμοῦ». 10.1.32 ἔοικεν δὲ τὴν συνταγὴν τὴν περὶ τῶν ἀργυρίων «λόγον παράνομον» διὰ τῆς προφητείας ὀνομάζειν, ἢ καὶ ὅτι ἀσεβῆ καὶ παράνομα κατ' αὐτοῦ διενοοῦντο, ὡς ἂν σβεσθησομένου καὶ διαφθαρησομένου μετὰ τὸν θάνατον καὶ μηκέτ' ἐν ζῶσιν ἐξετασθησομένου. 10.1.33 τοιοῦτον γάρ ἐστιν τὸ «μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι;» ὅπερ λευκότερον ὁ Σύμμαχος ἐξέφηνεν, εἰπών· «καὶ πεσὼν οὐκέτ' ἀναστήσεται», ὁ δὲ Ἀκύλας φησίν· «καὶ ὃς ἂν κοιμηθῇ, οὐ προσθήσει τοῦ ἀναστῆναι». καὶ ταῦτα ἔτι κοινῶς περὶ πάντων εἴρηται τῶν κατὰ τὸν καιρὸν τοῦ πάθους ἐπιβεβουλευκότων αὐτῷ. ἰδίως δὲ πάλιν περὶ τοῦ προδότου, ὡς ἂν περὶ μαθητευθέντος αὐτῷ, ἑξῆς ἐπιφέρει λέγων· «καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν», 10.1.34 ἀνθ' οὗ πάλιν ὁ Σύμμαχος· «καὶ ἄνθρωπος», φησίν, «ὃς εἰρήνευέν μοι, ᾧ ἐπεποίθειν, συνεσθίων μοι ἄρτον ἐμόν, κατεμεγαλύνθη μου». χείριστος γὰρ ἀληθῶς ἁπάντων καὶ ἐναγέστατος ὁ μετὰ κοινὴν τράπεζαν καὶ τὴν ἐν λόγοις τοῦ διδασκάλου τροφὴν ἐπὶ τὰ χείρω τραπεὶς καὶ τοῖς ἐναντίοις τὸν εὐεργέτην ἀνταμειψάμενος. 10.1.35 Ἀλλ' ἐπειδήπερ ἐπιβουλεύοντες οἱ ἐχθροὶ ἔλεγον· «πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ», ᾤοντό τε κοιμηθέντα μηκέτ' ἀναστήσεσθαι, τούτου χάριν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν τἀναντία τούτοις εὐχόμενος, καὶ τῆς ἀναστάσεως ἀκωλύτως τυχεῖν ἀξιῶν τὸν πατέρα, φησίν· «σὺ δέ, κύριε, ἐλέησόν με καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ' ἐμέ». 10.1.36 καὶ πρόδηλόν γε τίνα τρόπον μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ παραχρῆμα καὶ οὐκ εἰς μακρὸν μετῆλθεν τοὺς ἐπιβεβουλευκότας αὐτῷ ἡ ἀνταπόδοσις, ὅπως τε «ὁ ἐχθρὸς» αὐτοῦ ζωῆς τυγχάνοντος θάνατος κατῃσχύνθη, ὥστε τοὺς ἐπονειδίζοντας εἰπεῖν· «ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, θάνατε, τὸ νῖκος;» ἐντυχὼν δέ τις ταῖς μετὰ τὴν ἀνάστασιν τοῦ σωτῆρος ἡμῶν ἱστορίαις τῷ Ἰωσήπῳ γραφείσαις εἴσεται τὰς μετελθούσας τὸ Ἰουδαίων ἔθνος καὶ τοὺς ἄρχοντας αὐτῶν συμφοράς, αἷς εἰκότως περιπεπτώκασιν, τὰ ἐπίχειρα ὧν εἰς αὐτὸν ἔδρασαν ἀπολαμβάνοντες. 10.1.37 καὶ ταῦτα μὲν εἰς ἐκείνους ἐπληροῦτο πάντα κατὰ τὴν πρόρρησιν. τοῦ δὲ σωτῆρος ἡμῶν ἡ ἐκ νεκρῶν ἀνάστασις διέδειξεν τοῖς πᾶσιν ὅπως ἐν αὐτῷ εὐδόκησεν ὁ πατήρ, ὃ καὶ αὐτὸς διδάσκει λέγων· «ἐλέησόν με καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ' ἐμοί». τούτοις ἐπιλέγει· «ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου». 10.1.38 καὶ τήρει γε τίνα τρόπον αὐτῷ τῷ θεῷ καὶ πατρὶ αὐτοῦ τὴν εὐχὴν ἀναπέμπων ἐπὶ τοσαύτῃ ταθάρρηκεν παρρησίᾳ, ὡς «ἀκακίαν» ἑαυτῷ μαρτυρεῖν, καίτοι ἀνωτέρω φήσας· «ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι». 10.1.39 ἀλλὰ τὸ μὲν «ἥμαρτόν σοι» ὁποίας ἔχεται διανοίας προδιειλήφαμεν, καὶ ὁ Σύμμαχος δὲ σαφέστερον παρέστησεν εἰπών· «ἴασαι τὴν ψυχήν μου, καὶ εἰ ἥμαρτόν σοι», ὃ καὶ