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saying the inscription "to the end" or according to Aquila "to the victor," or according to Symmachus "a song of victory" "for the help." 10.8.16 These things suggest to us that the saving passion, as the words of the evangelists have presented it, with darkness occurring from the sixth hour until the ninth hour, was completed around the ninth hour, when he also let out the great cry, saying the things declared a little before, so that it is clearly acknowledged that his passion occurred around the evening as night was drawing on. 10.8.17 But the events of the resurrection from the dead, 10.8.17 which was the "help" of the Father helping and drawing him to himself from the regions of death and receiving him, occurred around the dawn, as is again presented from the testimony of the evangelists. 10.8.18 At any rate, Luke says: "Now on the first day of the week, very early in the morning, they came to the tomb, bringing the spices which they had prepared," that is, the women and certain others with them, "and they found the stone rolled away from the tomb, but when they went in, they did not find the body," because our Savior had already been raised from the dead. 10.8.19 Mark also declares this very thing, saying: "And very early in the morning, on the first day of the week, they came to the tomb, when the sun had already risen. And they said among themselves, 'Who will roll away the stone for us from the door of the tomb?' For it was very large. And they come and find it rolled away." But he had already been raised. You also have the same testimony from John, who says: "Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb." 10.8.20 And Matthew, even if he said "late on the Sabbath," adds, saying: "as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; 10.8.21 for an angel of the Lord descended from heaven, and came and rolled back the stone from the door of the tomb." I have necessarily set these things forth to demonstrate the "morning help" prophesied in the psalm. 10.8.22 For since it signifies the things concerning the passion of our Savior, the economy concerning him certainly did not end in the passion, but the "end" of the passion was the resurrection from the dead and "the morning help," so reasonably the word assigns the inscription to the marvelous "end," as the entire subject and the sufferings before the "end" occurred for the sake of the resurrection from the dead and "the morning help." 10.8.23 So, when our Savior and Lord had said, "O God, my God, attend to me, why have you forsaken me?" and subsequently added, "But I am a worm, and not a man, a reproach of men, and despised by the people," and further adding, "Many bulls have surrounded me; fat bulls have beset me round," and clearly testifying beforehand of his death through "you have brought me into the dust of death. For many dogs have surrounded me; the assembly of the wicked has enclosed me. They pierced my hands and my feet," and further signifying the things that happened to him concerning the passion through "They divided my garments among themselves, and for my clothing they cast lots"; 10.8.24 having foretold these and similar things, he did not stop at these, but adds: "You who fear the Lord, praise him; for he has not despised nor abhorred the prayer of the poor; nor has he turned his face from me, but when I cried to him, he heard me." 10.8.25 But how could he say that he was heard, unless he had certainly obtained the object of his prayers and of what he had requested before, when he said, "you have brought me into the dust of death. Deliver my soul from the sword, and my only-begotten from the hand of the dog." 10.8.26 For having prayed for these things and asked to be delivered and saved from them, having obtained what he prayed for he adds: "he has not despised nor abhorred the prayer of the poor; nor has he turned his face from me, but when I cried to him

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φάσκουσαν προγραφὴν «εἰς τὸ τέλος» ἢ κατὰ τὸν Ἀκύλαν «τῷ νικοποιῷ», ἢ κατὰ τὸν Σύμμαχον «ἐπινίκιος» «ὑπὲρ τῆς ἀντιλήψεως». 10.8.16 ταῦθ' ἡμᾶς ὑπεισέρχεται, ὅτι τὸ μὲν σωτήριον πάθος, ὡς αἱ λέξεις τῶν εὐαγγελιστῶν παρέστησαν, σκότους γενομένου ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης, ἀμφὶ τὴν ἐνάτην συνετελέσθη, ὅτε καὶ τὴν φωνὴν ἀφῆκεν τὴν μεγάλην, τὰ μικρῷ πρόσθεν δεδηλωμένα εἰπών, ὥστε ὁμολογεῖσθαι σαφῶς τὸ πάθος αὐτοῦ ἀμφὶ τὴν ἑσπέραν νυκτὸς ἐπελαυνούσης γεγονέναι. 10.8.17 τὰ δὲ τῆς ἐκ νεκρῶν 10.8.17 ἀναστάσεως, ἥτις ἦν «ἀντίληψις» τοῦ πατρὸς ἀντιλαμβανομένου καὶ εἰς ἑαυτὸν ἐκ τῶν τοῦ θανάτου χωρίων ἐπισπωμένου καὶ λαμβάνοντος αὐτόν, ἀμφὶ τὴν ἕω γέγονεν, ὡς αὖθις ἀπὸ τῆς τῶν εὐαγγελιστῶν μαρτυρίας παρίσταται. 10.8.18 ὁ γοῦν Λουκᾶς φησιν· «τῇ δὲ μιᾶ τῶν σαββάτων ἦλθον ὄρθρου βαθέος ἐπὶ τὸ μνημεῖον φέρουσαι ἃ ἡτοίμασαν ἀρώματα», δηλονότι αἱ γυναῖκες καί τινες σὺν αὐταῖς, «εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἐκ τοῦ μνημείου, εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα», διὰ τὸ ἤδη τὸν σωτῆρα ἡμῶν ἐκ νεκρῶν ἐγηγέρθαι. 10.8.19 τοῦτο δὲ αὐτὸ καὶ ὁ Μάρκος δηλοῖ λέγων· «καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον, ἔτι ἀνατείλαντος τοῦ ἡλίου, καὶ ἔλεγον πρὸς ἑαυτάς· τίς ἀποκυλίσῃ ἡμῖν τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου; ἦν γὰρ μέγας σφόδρα. καὶ ἔρ χονται καὶ εὑρίσκουσιν αὐτὸν ἀποκεκυλισμένον». ἦν δὲ ἤδη ἐγηγερμένος. ἔχεις καὶ παρὰ τῷ Ἰωάννῃ τὴν αὐτὴν μαρτυρίαν λέγοντι· «τῇ δὲ μιᾷ τῶν σαββάτων ἔρχεται Μαρία ἡ Μαγδαληνὴ πρωῒ εἰς τὸ μνημεῖον ἔτι σκοτίας οὔσης, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου». 10.8.20 καὶ ὁ Ματθαῖος δέ, εἰ καὶ «ὀψὲ σαββάτων» εἴρηκεν, ἀλλ' ἐπιφέρει λέγων· «τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον, καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· 10.8.21 ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ προσελθὼν ἀπεκύλισεν τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου». Ταῦτα δὲ ἀναγκαίως παρεθέμην εἰς παράστασιν τῆς ἐν τῷ ψαλμῷ προφητευομένης «ἑωθινῆς ἀντιλήψεως». 10.8.22 ἐπεὶ γὰρ τὰ περὶ τοῦ πάθους τοῦ σωτῆρος ἡμῶν σημαίνει, οὐ μὴν κατέληξεν ἡ κατ' αὐτὸν οἰκονομία ἐν τῷ πάθει, «τέλος» δὲ τοῦ πάθους ἡ ἐκ νεκρῶν ἀνάστασις ἦν καὶ «ἡ ἀντίληψις ἡ ἑωθινή», εἰκότως ὁ λόγος τῷ παραδόξῳ «τέλει» τὴν γραφὴν ἀνατίθεται, ὡς τῆς ὑποθέσεως ἁπάσης καὶ τῶν πρὸ τοῦ «τέλους» παθημάτων τῆς ἐκ νεκρῶν ἀναστάσεως καὶ «τῆς ἀντιλήψεως τῆς ἑωθινῆς» ἕνεκεν γενομένης. 10.8.23 εἰπὼν γοῦν ὁ σωτὴρ καὶ κύριος ἡμῶν τὸ «ὁ θεὸς ὁ θεός μου πρόσχες μοι, ἵνα τί ἐγκατέλιπές με» καὶ ἑξῆς ἐπαγαγὼν τὸ «ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ», καὶ ἔτι προσθεὶς τὸ «περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με», καὶ σαφῶς τὸν θάνατον αὐτοῦ προμαρτυράμενος διὰ τὸ «εἰς χοῦν θανάτου κατήγαγές με, ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχεν με, ὤρυξαν χεῖράς μου καὶ πόδας μου», καὶ ἔτι τὰ ἀμφὶ τῷ πάθει συμβεβηκότα αὐτῷ σημήνας διὰ τοῦ «διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον»· 10.8.24 ταῦτα καὶ τὰ τούτοις παραπλήσια προειπών, οὐκ ἐπὶ τούτοις ἔστη, ἀλλ' ἐπιλέγει· «οἱ φοβούμενοι τὸν κύριον, αἰνέσατε αὐτόν, ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν ἐπήκουσέν μου». 10.8.25 πῶς δ' ἂν ἔλεγεν εἰσηκοῦσθαι, εἰ μὴ πάντως τετυχήκει τῶν εὐχῶν καὶ ὧν ἐν τοῖς πρόσθεν ἐδεδέητο, ὅτε ἔλεγεν τὸ «εἰς χοῦν θανάτου κατήγαγές με, ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου». 10.8.26 ταῦτα γὰρ εὐξάμενος καὶ δεηθεὶς ἐκ τούτων ῥυσθῆναί τε καὶ σωθῆναι, τυχὼν ὧν ηὔξατο ἐπιλέγει· «οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν