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The same would be said about our sins, which our savior and lord took upon himself. 10.1.40 But the phrase "but because of my innocence you have helped me" indicates the complete purity of his nature, because of which, also teaching the steadfast and unshakable nature of the life and salvation after his resurrection, he adds: "and you have established me in your presence forever," or "and you will set me before you forever" according to Symmachus. 10.2.1 From Psalm 54. "Give ear, O God, to my prayer, and do not overlook my supplication, attend to me, and hear me. I was grieved in my meditation, and was troubled by the voice of the enemy, and by the oppression of the sinner; for they brought iniquity upon me, and in anger they were resentful to me. my heart was troubled within me, and a fear of death fell upon me. fear and trembling came upon me, and darkness covered me," and what follows. 10.2.2 to which he adds: "Swallow them up, Lord, and divide their tongues, for I have seen iniquity and strife in the city. Day and night it will go around it upon its walls, and iniquity and trouble are in its midst, and injustice, and usury and deceit have not departed from its streets. For if an enemy had reproached me, I would have borne it, and if one who hated me had spoken great things against me, I would have hidden myself from him. But you, a man of like soul, my guide and my acquaintance; who sweetened my food at the same table, we walked in the house of God in concord." 10.2.3 The phrase "if an enemy had reproached me, I would have borne it, and if one who hated me had spoken great things against me, I would have hidden myself from him, but you, a man of like soul, my guide and my acquaintance, who sweetened my food at the same table" is similar to "For even the man of my peace, in whom I trusted, who ate my bread, has lifted his heel against me," which is found concerning Judas in the prophecy before this one. 10.2.4 Therefore, just as in that one he was shown to have once been a "man of peace," when he was a disciple to the savior, having himself been numbered as one of the apostles, so also in the present passage he is addressed as "of like soul" and "guide" and "acquaintance." 10.2.5 And again, as it was said about him in that passage, "he who ate my bread has lifted his heel against me," in the same way also in the present passage it is said in his person, "who sweetened my food at the same table"; for he too was one of those who were deemed worthy of the secret discourse and spiritual food of our savior to his disciples. 10.2.6 For to the multitudes outside and "the crowds" he spoke "in parables," but to his own disciples alone, among whom Judas was also counted, "he explained everything." Therefore it is said "he who ate my bread has lifted his heel against me" and "who sweetened my food at the same table." 10.2.7 Which Aquila expressed more clearly, saying: "we who together sweetened a secret thing," but Symmachus: "we who shared sweet conversation." And instead of "but you, a man of like soul, my guide, and my acquaintance" Symmachus says "but you, a man of like manner to me and my guide and my acquaintance." Since, having been deemed worthy of so many things, he was especially a friend of the savior, he reasonably says concerning him "for if an enemy had reproached me, I would have borne it," and what follows. 10.2.8 And having prophesied these things concerning Judas, he consequently foretells his own salvation and escape from death, saying: "I cried to God, and the Lord saved me. Evening and morning and at noon I will declare and proclaim, and he will hear my voice, he will redeem my soul in peace." 10.2.9 As in a prayer, he indicates the time before his death, during which Judas also contrived the things of his betrayal against him; 10.2.10 Then therefore our savior and lord, as being grieved at the ruin and destruction of his acquaintance, and still more at the rejection of the whole nation of the Jews, suffering with them as with his own who were mad and as with his dearest ones, all his discourse and teaching to them, because it had not profited them at all, "meditation"

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αὐτὸ λέγοιτ' ἂν περὶ τῶν ἡμετέρων ἁμαρτημάτων, ἅπερ ὁ σωτὴρ καὶ κύριος ἡμῶν εἰς ἑαυτὸν ἀνεδέξατο. 10.1.40 τὸ δὲ «ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου» τὴν δι' ὅλου καθαρότητα τῆς αὐτοῦ φύσεως παρίστησιν, δι' ἣν καὶ τὸ ἑδραῖον καὶ ἄσειστον τῆς ζωῆς καὶ τῆς μετὰ τὴν ἀνάστασιν αὐτοῦ σωτηρίας διδάσκων, ἐπιλέγει· «καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα», ἢ «καὶ παραστήσεις με ἔμπροσθέν σου δι' αἰῶνος» κατὰ τὸν Σύμμαχον. 10.2.1 Ἀπὸ Ψαλμοῦ νδʹ. «Ἐνώτισαι, ὁ θεός, τὴν προσευχήν μου, καὶ μὴ ὑπερίδῃς τὴν δέησίν μου, πρόσχες μοι, καὶ εἰσάκουσόν μου. ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην ἀπὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ· ὅτι ἐξέκλιναν ἐπ' ἐμὲ ἀνομίαν, καὶ ἐν ὀργῇ ἐνεκότουν μοι. ἡ καρδία μου ἐταράχθη ἐν ἐμοί, καὶ δειλία θανάτου ἐπέπεσεν ἐπ' ἐμέ. φόβος καὶ τρόμος ἦλθεν ἐπ' ἐμέ, καὶ ἐκάλυψέν με σκότος», καὶ τὰ ἑξῆς. 10.2.2 οἷς ἐπιλέγει· «καταπόντισον, κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν, ὅτι εἶδον ἀνομίαν καὶ ἀντι λογίαν ἐν τῇ πόλει. ἡμέρας καὶ νυκτὸς κυκλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς, καὶ ἀνομία καὶ κόπος ἐν μέσῳ αὐτῆς καὶ ἀδικία, καὶ οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. ὅτι εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν, καὶ εἰ ὁ μισῶν με ἐπ' ἐμὲ ἐμεγαλορημόνησεν, ἐκρύβην ἂν ἀπ' αὐτοῦ. σὺ δέ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου· ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα, ἐν τῷ οἴκῳ τοῦ θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ.» 10.2.3 Τὸ «εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν, καὶ εἰ ὁ μισῶν με ἐπ' ἐμὲ ἐμεγαλορημόνησεν, ἐκρύβην ἂν ἀπ' αὐτοῦ, σὺ δέ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα» ὅμοιόν ἐστιν τῷ «καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν», περὶ τοῦ Ἰούδα ἐν τῇ πρὸ ταύτης προφητείᾳ κειμένῳ. 10.2.4 ὥσπερ οὖν ἐν ἐκείνῳ ἐδείκνυτο «ἄνθρωπος εἰρήνης» ποτὲ γεγονώς, ὅτε τῷ σωτῆρι ἐμαθητεύετο, εἷς καὶ αὐτὸς τοῦ τῶν ἀποστόλων ἀριθμοῦ χρηματίσας, οὕτως καὶ ἐν τῷ προκειμένῳ «ἰσόψυχος» καὶ «ἡγεμὼν» καὶ «γνωστὸς» αὐτῷ προσηγόρευται. 10.2.5 καὶ πάλιν ὡς ἐν ἐκείνῳ περὶ αὐτοῦ εἴρητο «ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν», τὸν αὐτὸν τρόπον καὶ ἐπὶ τοῦ παρόντος εἰς αὐτοῦ πρόσωπον λέγεται τὸ «ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα»· καὶ γὰρ τῶν καταξιουμένων καὶ αὐτὸς εἷς ἦν τῆς ἀπορρήτου πρὸς τοὺς μαθητὰς τοῦ σωτῆρος ἡμῶν ὁμιλίας τε καὶ πνευματικῆς τροφῆς. 10.2.6 τοῖς μὲν γὰρ ἔξω πλήθεσι καὶ «τοῖς ὄχλοις» «ἐν παραβολαῖς» ἐλάλει, μόνοις δὲ τοῖς ἑαυτοῦ μαθηταῖς, ἐν οἷς καὶ ὁ Ἰούδας ἐξητάζετο, «ἐπέλυεν ἅπαντα». διὸ λέλεκται «ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμὸν» καὶ «ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα». 10.2.7 ἅπερ σαφέστερον ἐξέφηνεν ὁ μὲν Ἀκύλας εἰπών· «οἳ ὁμοῦ ἐγλυκάναμεν ἀπόρρητον», ὁ δὲ Σύμμαχος· «οἵτινες ἐκοινολογούμεθα γλυκεῖαν ὁμιλίαν». ἀντὶ δὲ τοῦ «σὺ δὲ ἄνθρωπε ἰσόψυχε, ἡγεμών μου, καὶ γνωστέ μου» ὁ Σύμμαχός φησιν «σὺ δὲ ἄνθρωπε ὁμότροπός μοι καὶ ἡγεμών μου καὶ γνωστέ μου». ἐπειδήπερ τοσούτων ἠξιωμένος φίλος ἐν τοῖς μάλιστα ἦν τοῦ σωτῆρος, εἰκότως φησὶ περὶ αὐτοῦ τὸ «ὅτι εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν», καὶ τὰ ἑξῆς. 10.2.8 Ταῦτα δὲ περὶ τοῦ Ἰούδα θεσπίσας, ἀκολούθως τὴν ἐκ τοῦ θανάτου σωτηρίαν καὶ ἀποφυγὴν ἑαυτοῦ προδιδάσκει λέγων· «ἐγὼ πρὸς τὸν θεὸν ἐκέκραξα, καὶ ὁ κύριος ἔσωσέν με. ἑσπέρας καὶ πρωῒ καὶ μεσημβρίας διηγήσομαι καὶ ἀπαγγελῶ, καὶ εἰσακούσεται τῆς φωνῆς μου, λυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου». 10.2.9 ὡς ἐν εὐχῇ τὸν πρὸ τοῦ θανάτου καιρὸν σημαίνει, καθ' ὃν καὶ ὁ Ἰούδας τὰ τῆς κατ' αὐτοῦ προδοσίας συνεσκευάσατο· 10.2.10 τότε οὖν ὁ σωτὴρ καὶ κύριος ἡμῶν, ὡς ἐπὶ ὀλέθρῳ καὶ ἀπωλείᾳ τοῦ γνωρίμου δυσφορῶν, καὶ ἔτι μᾶλλον ἐπὶ τῇ τοῦ παντὸς Ἰουδαίων ἔθνους ἀποβολῇ, ὥσπερ ἐπὶ μεμηνόσιν οἰκείοις καὶ ὡς ἐπὶ φιλτάτοις συμπάσχων, πᾶσαν τὴν πρὸς αὐτοὺς ὁμιλίαν καὶ διδασκαλίαν, διὰ τὸ μηδὲν αὐτοὺς ὠφεληκέναι, «ἀδολεσχίαν»