Interpretation of Hebrews 7.3–8.13
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 7
7.3PG 82
« Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει εἰς τὸ διηνεκές.» Τὸν ᾿Αβραὰμ ἐγενεαλόγησεν ἡ θεία Γραφὴ, καὶ ἄλλους δὲ πολλοὺς καὶ πρὸ ἐκείνου καὶ μετ᾽ ἐκεῖνον, καὶ τὸν ἐκείνου πατέρα, καὶ τὸν πάππον, καὶ τὸν ἐπίπαππον, καὶ τοὺς ἐκείνου προγόνους" προστέθεικε δὲ ὅτι τοσῶνδε γενόμενος ἐτῶν γεγέννηκε, καὶ τοσάδε πάλιν ἐπιδιώσας τετελεύτηκε. Τοῦ δὲ Μελχισεδὲκ οὔτε τὸν πατέρα, οὔτε μὴν τὴν μητέρα, οὔτε τὸ γένος ἐδίδαξεν ἡ θεία Γραφή" καὶ οὔτε πόσον ἐδίωσε χρόνον, οὔτε πότε τοῦ βίου τὸ πέρας ἐδέξατο. Κατὰ τοῦτο τοίνυν οὗτος ἀπάτωρ, καὶ ἀμήτωρ, καὶ ἀγενεαλόγητος, οὔτε ἀρχὴν ἡμερῶν ἐσχηκὼς, οὔτε ζωῆς τέλος ἔχων. Οὐδὲν γὰρ τούτων ἡμᾶς ἐδίδαξεν ἡ θεία Γραφή. Ὁ μέντοι Δεσπότης Χριστὸς φύσει καὶ ἀληθῶς τούτων ἕκαστον ἔχει, ᾿Αμήτωρ μὲν γάρ ἐστιν ὡς Θεὸς, ἐκ μόνου γὰρ γεγέννηται τοῦ Πατρός" ἀπάτωρ δὲ ὡς ἄνθρωπος, ἐκ μόνης γὰρ ἐτέχθη μητρὸς, τῆς Παρθένου φημί. ᾿Αγενεαλόγητος ὡς Θεός" οὐ γὰρ χρήζει γενεαλογίας ὁ ἐξ ἀγεννήτου γεγεννημένος Πατρός. Οὐκ ἔσχεν ἀρχὴν ἡμερῶν, ἀΐδιος γὰρ ἡ γέννησις. Οὔτε ζωῆς ἔχει τέλος " ἀθάνατον γὰρ ἔχει φύσιν. Τούτου χάριν οὐ τὸν Δεσπότην Χριστὸν τῷ Μελχισεδὲκ ἀφωμοίωσεν, ἀλλὰ τὸν Μελχισεδὲκ τῷ Χριστῷ. Ἐκεῖνος γὰρ τούτου τύπος, οὗτος δὲ τοῦ τύπου ἡ ἀλήθεια. Ἐν μέντοι τῇ ἱερωσύνῃ οὐ Μελχισεδὲκ μεμίμηται τὸν Δεσπότην Χριστὸν, ἀλλ᾽ ὁ Δεσπότης Χριστὸς ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Τὸ γὰρ ἱερατεύειν ἀνθρώπου, Θεοῦ δὲ τὰ προσφερόμενα δέχεσθαι. ᾿Αλλ᾽ ὅμως ἐνανθρωπήσας ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, καὶ ἀρχιερεὺς ἡμῶν ἐγένετο κατὰ τὴν τάξιν Μελχισεδὲκ, οὐκ ἀξίωμα προσλαβὼν, ἀλλὰ τὴν θείαν κατακρύψας ἀξίαν, καὶ τὴν ὑπὲρ τῆς ἡμετέρας σωτηρίας καταδεξάμενος ταπεινότητα. Οὕτως ἀμνὸς κέκληται, καὶ ἁμαρτία, καὶ κατάρα, καὶ ὁδὸς, καὶ θύρα, καὶ ἕτερα πλεῖστα παραπλήσια τούτων. Περὶ μέντοι τοῦ Μελχισεδὲκ ἔφη, ὅτι μένει ἱερεὺς εἰς τὸ διηνεκὲς, ἐπειδήπερ τὴν ἱερωσύνην οὐ παρέπεμψεν εἰς παῖδας, καθάπερ ᾿Ααρὼν, καὶ Ἐλεάζαρ, καὶ Φινεές. Ὁ γὰρ εἰς ἕτερον τοῦτον παραπέμπων τὸν κλῆρον, δοκεῖ πως ἀφαιρεῖσθαι τὴν ἀξίαν, ἄλλου τὴν ἐνέργειαν ἔχοντος. Ἔχει δὲ καὶ ἑτέραν διάνοιαν, "Ὥσπερ γὰρ Μωϋσῆν οὐ τὸν νομοθέτην μόνον καλοῦμεν, ἀλλὰ καὶ αὑτὸν τὸν νόμον, οὕτω καὶ Μελχισεδὲκ, καὶ τὸ πρόσωπον ὀνομάζομεν, καὶ τὸ πρᾶγμα, τὴν ἱερωσύνην. Ταύτην δὲ ὁ Δεσπότης ἔχει Χριστὸς, ἀτελεύτητον ἔχων ζωήν.
« Apatōr, amētōr, agenealogētos, mēte archēn hēmerōn, mēte zōēs telos echōn, aphōmoiōmenos de tǭ Huiǭ tou Theou, menei eis to diēnekes.» Ton ᾿Abraam egenealogēsen hē theia Graphē, kai allous de pollous kai pro ekeinou kai met᾽ ekeinon, kai ton ekeinou patera, kai ton pappon, kai ton epipappon, kai tous ekeinou progonous" prostetheike de hoti tosōnde genomenos etōn gegennēke, kai tosade palin epidiōsas teteleutēke. Tou de Melchisedek oute ton patera, oute mēn tēn mētera, oute to genos edidaxen hē theia Graphē" kai oute poson ediōse chronon, oute pote tou biou to peras edexato. Kata touto toinyn houtos apatōr, kai amētōr, kai agenealogētos, oute archēn hēmerōn eschēkōs, oute zōēs telos echōn. Ouden gar toutōn hēmas edidaxen hē theia Graphē. Ho mentoi Despotēs Christos physei kai alēthōs toutōn hekaston echei, ᾿Amētōr men gar estin hōs Theos, ek monou gar gegennētai tou Patros" apatōr de hōs anthrōpos, ek monēs gar etechthē mētros, tēs Parthenou phēmi. ᾿Agenealogētos hōs Theos" ou gar chrēzei genealogias ho ex agennētou gegennēmenos Patros. Ouk eschen archēn hēmerōn, aïdios gar hē gennēsis. Oute zōēs echei telos " athanaton gar echei physin. Toutou charin ou ton Despotēn Christon tǭ Melchisedek aphōmoiōsen, alla ton Melchisedek tǭ Christǭ. Ekeinos gar toutou typos, houtos de tou typou hē alētheia. En mentoi tę̄ hierōsynę̄ ou Melchisedek memimētai ton Despotēn Christon, all᾽ ho Despotēs Christos hiereus eis ton aiōna kata tēn taxin Melchisedek. To gar hierateuein anthrōpou, Theou de ta prospheromena dechesthai. ᾿All᾽ homōs enanthrōpēsas ho monogenēs tou Theou Huios, kai archiereus hēmōn egeneto kata tēn taxin Melchisedek, ouk axiōma proslabōn, alla tēn theian katakrypsas axian, kai tēn hyper tēs hēmeteras sōtērias katadexamenos tapeinotēta. Houtōs amnos keklētai, kai hamartia, kai katara, kai hodos, kai thyra, kai hetera pleista paraplēsia toutōn. Peri mentoi tou Melchisedek ephē, hoti menei hiereus eis to diēnekes, epeidēper tēn hierōsynēn ou parepempsen eis paidas, kathaper ᾿Aarōn, kai Eleazar, kai Phinees. Ho gar eis heteron touton parapempōn ton klēron, dokei pōs aphaireisthai tēn axian, allou tēn energeian echontos. Echei de kai heteran dianoian, "Hōsper gar Mōÿsēn ou ton nomothetēn monon kaloumen, alla kai hauton ton nomon, houtō kai Melchisedek, kai to prosōpon onomazomen, kai to pragma, tēn hierōsynēn. Tautēn de ho Despotēs echei Christos, ateleutēton echōn zōēn.
“Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains for ever.” The divine Scripture gave the genealogy of Abraham, and of many others too, both before him and after him, his father, his grandfather, his great-grandfather, and his ancestors; and it added that at such an age he begot, and having lived on so many years more he died. But of Melchizedek the divine Scripture taught neither the father nor the mother nor the lineage, neither how long he lived nor when he met the end of his life. In this respect, then, he is without father, and without mother, and without genealogy, neither having had a beginning of days nor having an end of life; for the divine Scripture taught us none of these things. The Master Christ, however, has each of these by nature and truly. For he is without mother as God, since he was begotten of the Father alone; and without father as man, since he was born of a mother alone, the Virgin, I mean. He is without genealogy as God; for he who is begotten of the unbegotten Father needs no genealogy. He had no beginning of days, for his begetting is eternal; nor has he an end of life, for he has an immortal nature. For this reason he did not liken the Master Christ to Melchizedek, but Melchizedek to Christ; for the one is the type of the other, and the other the truth of the type. In the priesthood, however, it is not Melchizedek who has imitated the Master Christ, but the Master Christ is priest for ever according to the order of Melchizedek. For to act as priest belongs to man, but to receive what is offered belongs to God. Nevertheless, the only-begotten Son of God, having become man, became also our high priest according to the order of Melchizedek, not taking on a dignity, but concealing his divine rank and accepting lowliness for our salvation. So he has been called lamb, and sin, and curse, and way, and door, and very many other things like these. And of Melchizedek he said that he remains a priest for ever because he did not hand on the priesthood to children, as Aaron and Eleazar and Phinehas did. For one who hands this office on to another seems in a way to be deprived of the dignity, since another has the exercise of it. The words have another sense too. For just as we call by the name “Moses” not only the lawgiver but also the law itself, so by “Melchizedek” we name both the person and the thing, the priesthood. And this the Master Christ has, having an endless life.
Heb 7:3 (quotation, high confidence) · Gen 11:10–26 (allusion, medium confidence) · John 1:29 (allusion, high confidence) · 2 Cor 5:21 (allusion, high confidence) · Gal 3:13 (allusion, high confidence) · John 14:6 (allusion, high confidence) · John 10:9 (allusion, high confidence) · Num 20:25–28 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains that Melchizedek is “without father, mother, and genealogy” only because Scripture records none, while Christ is so truly: without mother as God, without father as man, eternal and immortal.
- Footnotes from Migne's page removed. Quotations: Heb 7:3. Allusions: Gen 11:10–26 (Abraham's genealogy); John 1:29; 2 Cor 5:21; Gal 3:13; John 14:6; John 10:9; Num 20:25–28; Exod 6:25.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; column letter inside a word; OCR slip; footnote mark; footnote marks and OCR slip; footnotes from Migne's page; OCR slip; marginal verse numeral and OCR slip; κ read as χ): γ΄. ε 'Απάτωρ → « Ἀπάτωρ; μήτε “ ἀρχὴν ἡμερῶν, μήτε “1 ζωῆΐς → μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς; ἀφγωμοιωμένος → ἀφωμοιωμένος; μένει “ εἰς τὸ → μένει εἰς τὸ; ᾿λθραὰμ ἐγενεαλόγησεν ἢ θεία → ᾿Αβραὰμ ἐγενεαλόγησεν ἡ θεία; ἅλλους → ἄλλους; πρὸ ἐχείνου → πρὸ ἐκείνου; τὸν ἐχείνου πατέρα → τὸν ἐκείνου πατέρα; ἐπίπάππον, καὶ τοὺς ἐχείνου → ἐπίπαππον, καὶ τοὺς ἐκείνου; δὲ τι τοσῶνδε → δὲ ὅτι τοσῶνδε; γεγένντχε → γεγέννηκε; ἀγεγεαλόγητος, οὔτε → ἀγενεαλόγητος, οὔτε; ἕχαστον → ἕκαστον; ἀπὸ πάντων ᾿Αὔρ. ἰιαῦεῖ 1. ὦ. γαῖ, 5. τὴν Βὶ, “ οὔτε ἴ. ὁ. “ μένει ἱερεὺς ἀπάτ:ρ → ἀπάτωρ; μη- Α τρὸς, τῆς Παρθένου φημέ → μητρὸς, τῆς Παρθένου φημί; ᾿Αγεγεαόγητος → ᾿Αγενεαλόγητος; χὰρ ἣ γέννησις → γὰρ ἡ γέννησις; ἀφωμοίωτεν → ἀφωμοίωσεν; τούτον τύπος → τούτου τύπος; μεμέμηται → μεμίμηται; Θεοῦ ὃὲ → Θεοῦ δὲ; ἑνανθρωπήσας → ἐνανθρωπήσας; γΥ᾽ὸς → Υἱὸς; ἀξίωμᾶ προσλαδὼν, ἀλλὰ τὴν θείαν χαταχρύψα: → ἀξίωμα προσλαβὼν, ἀλλὰ τὴν θείαν κατακρύψας; παραπλήτια → παραπλήσια; ἕτεξο,) → ἕτερον; Μωῦτῆν → Μωϋσῆν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 7.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-3
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.4PG 82
« Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. » Τοῦ ἀξιώματος τοῦ ᾿Αβραὰμ οὐκ ἁπλῶς ἐμνημόνευσεν, ἀλλὰ δεῖξαι βουλόμενος, ὡς αὐτὴ τῶν ἱερέων ἡ ῥίζα, τῶν ἀγαθῶν ἡ κρηπὶς, δι᾽ οὗ τῆς εὐλογίας μεταλαγχάνει τὰ ἔθνη, τῆς λείας τὴν δεκάτην τῷ Μελ- « Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευΐ τὴν ἱερωσύνην λαμβάνοντες, ἐντολὴν ἔχουσι ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος ᾿Αβραάμ. ν Τοσαύτη δὲ, φησὶν, ἡ τῆς ἱερωσύνης ἀξία, ὡς τοὺς κατὰ νόμον ἱερέας, καὶ παρ' αὐτῶν τῶν ὁμογενῶν τε καὶ ὁμοφύλων τὰς δεκάτας κομίζεσθαι, καίτοι τὸν αὐτὸν
« Theōreite de pēlikos houtos, hǭ kai dekatēn ᾿Abraam edōken ek tōn akrothiniōn ho patriarchēs. » Tou axiōmatos tou ᾿Abraam ouk haplōs emnēmoneusen, alla deixai boulomenos, hōs autē tōn hiereōn hē rhiza, tōn agathōn hē krēpis, di᾽ hou tēs eulogias metalanchanei ta ethnē, tēs leias tēn dekatēn tǭ Mel- « Kai hoi men ek tōn huiōn Leuï tēn hierōsynēn lambanontes, entolēn echousi apodekatoun ton laon kata ton nomon, toutesti tous adelphous autōn, kaiper exelēlythotas ek tēs osphyos ᾿Abraam. n Tosautē de, phēsin, hē tēs hierōsynēs axia, hōs tous kata nomon hiereas, kai par' autōn tōn homogenōn te kai homophylōn tas dekatas komizesthai, kaitoi ton auton
“See how great this man was, to whom Abraham the patriarch gave a tenth of the spoils.” He mentioned Abraham’s dignity not idly, but wishing to show that he, the root of the priests, the foundation of the good things, through whom the nations share in the blessing, [gave] the tenth of the plunder to Melchizedek … “And those of the sons of Levi who receive the priesthood have a commandment to take tithes from the people according to the law, that is, from their brothers, though these have come out of the loins of Abraham.” So great, he says, is the dignity of the priesthood that the priests under the law receive the tithes even from those of their own race and tribe, although the same …
Textual problem in this passage: see the notes.
Heb 7:4–5 (quotation, high confidence) · Gen 14:20 (allusion, high confidence) · Gen 22:18 (allusion, medium confidence) · Num 18:21 (allusion, medium confidence)
Notes and citation
Summary: Theodoret stresses that Abraham, root of the priests and bearer of the blessing for the nations, gave tithes to Melchizedek, and that the Levitical priests take tithes from their own kin.
- Ref 7.4 covers Heb 7:4–5. Words are lost in the scan after “to Melchizedek” and at the end (marked “…”). Latin debris from Migne's column removed. Quotations: Heb 7:4–5. Allusions: Gen 14:20; Gen 22:18; Num 18:21.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris from Migne's column inside a word; OCR slip; OCR slips; marginal verse numeral; marginal verse numeral and OCR slip; κ read as χ): δ΄. « Θειυρεῖτε → « Θεωρεῖτε; ᾿Αδραὰμ ἔδωκεν ἐκ τῶν ἀχροθινίων → ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων; τοῦ ᾿Αδραὰμ οὐκ → τοῦ ᾿Αβραὰμ οὐκ; Μελ- «ε΄. ε Καὶ → Μελ- « Καὶ; λαμάνοντες → λαμβάνοντες; ἀποδεχατοῦν → ἀποδεκατοῦν; ἐξ-ληλυθότας ἐκ τῆς ὀσφύος ᾿Αδραάμ → ἐξεληλυθότας ἐκ τῆς ὀσφύος ᾿Αβραάμ; ἢ τῆς ἱερωσύνης → ἡ τῆς ἱερωσύνης; ὁμο- Νὸν δ ἢ παρε νου 8. ἴῃ εἰν ἰνιμα Πτλ10. 14 ἀρη 08 γοοοίυ5 εϑὶ, οἱ ροοοδίυ), οἱ δἷῖϊ απὸ ἰυϊαμαθοῖ γε. 4. ε οἱ βοἀ οὔ»ἃ κι φύλων → ὁμοφύλων; τὸν αὐτὸν Ὁ οομίε! θα] → τὸν αὐτὸν.
Cite (SBL): Theodoret, Interp. Heb. 7.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-4
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.6PG 82
« Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὑτῶν δεδεκάτωκε τὸν ᾿Αβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκεν. » Οἱ μὲν οὖν κατὰ τὸν νόμον ἱερεῖς, τοὺς ὁμοφύλους ἀπαιτοῦσι δεκάτας. Οὗτος δὲ ἀλλόφυλος ὧν παρ᾽ αὐτοῦ τοῦ πατριάρχου τὰς δεκάτας ἐδέξατο, καὶ τῷ τὰς θείας ἐπαγγελίας εἰληφότι τὴν εὐλογίαν ἀντέδωκεν, Ἡρμήνευσε δὲ καὶ τὸ ἀγενεαλόγητος. Ἐξ αὐτῶν γὰρ εἶπε τὸν Μελχισεδὲκ μὴ γενεαλογεῖσθαι. Δῆλον τοίνυν ὡς ἐκεῖνος οὐκ ἀληθῶς ἀγενεαλόγητος, ἀλλὰ κατὰ τύπον.
« Ho de mē genealogoumenos ex hautōn dedekatōke ton ᾿Abraam, kai ton echonta tas epangelias eulogēken. » Hoi men oun kata ton nomon hiereis, tous homophylous apaitousi dekatas. Houtos de allophylos hōn par᾽ autou tou patriarchou tas dekatas edexato, kai tǭ tas theias epangelias eilēphoti tēn eulogian antedōken, Hērmēneuse de kai to agenealogētos. Ex autōn gar eipe ton Melchisedek mē genealogeisthai. Dēlon toinyn hōs ekeinos ouk alēthōs agenealogētos, alla kata typon.
“But this one, whose descent is not counted from them, has received tithes from Abraham and has blessed the one who had the promises.” The priests under the law demand tithes from those of their own tribe. But this man, though of another race, received tithes from the patriarch himself, and gave in return the blessing to the one who had received the divine promises. And he has interpreted “without genealogy” too; for he said that Melchizedek’s descent is not counted “from them.” It is clear, then, that he was not truly without genealogy, but in a figure.
Heb 7:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Melchizedek, though not of Levi's line, took tithes from Abraham and blessed him, and that “without genealogy” means only that his descent is not traced from them.
- Quotation: Heb 7:6.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral; κ read as χ): ς΄. « Ὁ → « Ὁ; δεδεχάτωχε τὸν ᾿Αὐραὰμ → δεδεκάτωκε τὸν ᾿Αβραὰμ; εὐλόγηχεν → εὐλόγηκεν; εἴληφότι τὴν εὐλογίαν ἀντἐδωχεν → εἰληφότι τὴν εὐλογίαν ἀντέδωκεν; ἀγενεαλόγηεος → ἀγενεαλόγητος; Ἔξ αὑτῶν → Ἐξ αὐτῶν; Δτιλον τοίνυν ὡς ἐκεῖνο;" οὐκ ἀληθῶς → Δῆλον τοίνυν ὡς ἐκεῖνος οὐκ ἀληθῶς.
Cite (SBL): Theodoret, Interp. Heb. 7.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-7-6) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.7PG 82
« Χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. » ᾿Αναμφίλεκτόν τε καὶ λίαν ἀναμφισβήτητον, ὡς οἱ μείζους εὐλογεῖν τοὺς ἐλάττους εἰώθασι.
« Chōris de pasēs antilogias to elatton hypo tou kreittonos eulogeitai. » ᾿Anamphilekton te kai lian anamphisbētēton, hōs hoi meizous eulogein tous elattous eiōthasi.
“And without any dispute the lesser is blessed by the greater.” It is beyond dispute and quite incontestable that the greater are accustomed to bless the lesser.
Heb 7:7 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that the greater blesses the lesser, so Melchizedek's blessing shows him greater than Abraham.
- Latin debris from Migne's column removed. Quotation: Heb 7:7.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column; OCR slip; OCR slip; marginal verse numeral and OCR slips): ζ΄. « Χωρὶς δὲ πάτης ἀντιλονίας → « Χωρὶς δὲ πάσης ἀντιλογίας; ὑπὸ εἰ Οὐ οὐ 30 Γί λιτοι! - Αἷτ ἀποῖ, δῖ Α τοῦ κρείττονος → ὑπὸ τοῦ κρείττονος; ᾿Αναμφῶλεκτόν → ᾿Αναμφίλεκτόν; τε καὶ ἰον πο] 16 ραι γί γο απὶ ἀδοΐ 5 Οὐ} 1556. ἢ} πὶ εἴ ρᾶπο ηι Ια 6 πὶ 80ποι ᾿υὰ αἷϊ, Ροδϑι υἱὲ οἱ Ἰυσἷ8 ἰγαηβδιϊο ἢδι. » εκ. 15. « [π ατι6πὶ δ ηὶ δ. ἀἰοιπίυγ, ἀς 4118 λίαν ἀναμφισδήτητον → τε καὶ λίαν ἀναμφισβήτητον.
Cite (SBL): Theodoret, Interp. Heb. 7.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-7
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.8PG 82
« Καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν" ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. » ᾿Απὸ τῆς προφητικῆς τοῦτο τέθεικε μαρτυρίας. ε Σὺ γὰρ εἶ, φησὶν, ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ δὲ εἰκὸς ἦν Ἰουδαίους εἰπεῖν ὅτι ᾿Αβραὰμ οὐκ ἦν ἱερεὺς, καὶ εἰκότως τὰς δεκάτας προσενήνοχε, καὶ τὴν εὐλογίαν ἀπέλαβεν, ὁ δὲ ᾿Ααρὼν τῆς ἱερωσύνης τὴν ἀξίαν ἐδέξατο, καὶ τὸ ἐκείνου γένος μετ᾽ ἐκεῖνον τῆς θείας μετέλαχε χάριτος, δείκνυσιν ἐκ περινοίας καὶ τούτους διὰ πατριάρχου τὰς δεκάτας προσενεγκόντας. « Καὶ, ὡς ἔπος εἰπεῖν, δι᾽ ᾿Αβραὰμ καὶ Λευῒ ὁ δεκάτας λαμβάνων δεδεκάτωται. Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ Πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ “"΄. » Οὐδέπω τοῦ Ἰσαὰκ ἐγεγόνει πατὴρ, ὅτε τοῦ Μελχισεδὲκ ὁ πατριάρχης τὴν εὐλογίαν ἐδέξατο. Ἔτι τοίνυν ἐν ἑαυτῷ εἶχε τῆς παιδοποιίας τὰς ἀφορμάς. Ἐκ δὲ τοῦ Ἰσαὰκ ὁ Ἰακὼβ ἐβλάστησεν, ἐξ ἐκείνου δὲ ὁ Λευῖς. Ἐν αὐτῷ τοίνυν ἦν, φησὶν, ὁ Λευῒς, ἡνίκα καὶ τὴν δεκάτην προσήνεγκε, καὶ τὴν εὐλογίαν ἐδέξατο. ᾿Ανάγκη τοίνυν καὶ αὐτὸν δεδεκατῶσθαι, καὶ τῆς εὐλογίας μετειληφέναι. Εἶτα πάλιν ἑτέρωθεν μεθοδεύει τὸν λόγον, καὶ τῷ τῶν λεγομέμὲν δεχομένην τὴν Λευϊτικὴν ἱερωσύνην, τὴν δὲ κατὰ τάξιν Μελχισεδὲκ ἀντὶ ταύτης εἰσαγομένην. Προκατασπείρει δὲ κατὰ ταυτὸν καὶ τὴν περὶ τῆς Καινῆς Διαθήκης διδασκαλίαν.
« Kai hōde men dekatas apothnēskontes anthrōpoi lambanousin" ekei de martyroumenos hoti zę̄. » ᾿Apo tēs prophētikēs touto tetheike martyrias. e Sy gar ei, phēsin, hiereus eis ton aiōna kata tēn taxin Melchisedek. » Epeidē de eikos ēn Ioudaious eipein hoti ᾿Abraam ouk ēn hiereus, kai eikotōs tas dekatas prosenēnoche, kai tēn eulogian apelaben, ho de ᾿Aarōn tēs hierōsynēs tēn axian edexato, kai to ekeinou genos met᾽ ekeinon tēs theias metelache charitos, deiknysin ek perinoias kai toutous dia patriarchou tas dekatas prosenenkontas. « Kai, hōs epos eipein, di᾽ ᾿Abraam kai Leuï ho dekatas lambanōn dedekatōtai. Eti gar en tę̄ osphyï tou Patros ēn, hote synēntēsen autǭ ho Melchisedek “"΄. » Oudepō tou Isaak egegonei patēr, hote tou Melchisedek ho patriarchēs tēn eulogian edexato. Eti toinyn en heautǭ eiche tēs paidopoiias tas aphormas. Ek de tou Isaak ho Iakōb eblastēsen, ex ekeinou de ho Leuis. En autǭ toinyn ēn, phēsin, ho Leuïs, hēnika kai tēn dekatēn prosēnenke, kai tēn eulogian edexato. ᾿Anankē toinyn kai auton dedekatōsthai, kai tēs eulogias meteilēphenai. Eita palin heterōthen methodeuei ton logon, kai tǭ tōn legomemen dechomenēn tēn Leuïtikēn hierōsynēn, tēn de kata taxin Melchisedek anti tautēs eisagomenēn. Prokataspeirei de kata tauton kai tēn peri tēs Kainēs Diathēkēs didaskalian.
“And here mortal men receive tithes, but there one of whom it is testified that he lives.” This he has set down from the prophetic testimony: “For you are,” he says, “a priest for ever according to the order of Melchizedek.” And since the Jews would likely say that Abraham was not a priest, and so it was natural that he offered the tithes and received the blessing, but that Aaron received the dignity of the priesthood, and his family after him shared in the divine grace, he shows ingeniously that these too offered the tithes through the patriarch. “And, so to speak, even Levi, who receives tithes, has paid tithes through Abraham. For he was still in the loins of his father when Melchizedek met him.” He had not yet become the father of Isaac when the patriarch received Melchizedek’s blessing; he still had in himself, then, the seeds of begetting children. And from Isaac sprang Jacob, and from him Levi. Levi, then, he says, was in him when he offered the tithe and received the blessing; necessarily, then, he too has paid tithes and shared in the blessing. Then he again approaches the argument from another side, and by … the Levitical priesthood receiving …, and the one according to the order of Melchizedek being brought in in its place. And at the same time he sows beforehand the teaching about the New Covenant.
Textual problem in this passage: see the notes.
Heb 7:8–10 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Levi, still in Abraham's loins, paid tithes to Melchizedek through him, so that even the Levitical priests acknowledged Melchizedek's greater priesthood.
- Ref 7.8 covers Heb 7:8–10. Words are lost in the scan near the end (marked “…”). Quotations: Heb 7:8–10; Ps 110:4 (109:4 LXX).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; footnote mark; footnote marks and OCR slips; marginal verse numeral; marginal verse numerals and OCR slips; κ read as χ): η΄. « Καὶ → « Καὶ; ἄνθρωποι λαμδάνουσιν → ἄνθρωποι λαμβάνουσιν; εἰκὸς ἣν Ἰουδαίους εἰπεῖν ὅτι ᾿Αδραὰμ → εἰκὸς ἦν Ἰουδαίους εἰπεῖν ὅτι ᾿Αβραὰμ; προσενήνεγχε δ᾽, καὶ τὴν εὐλογίαν ἀπέλαδεν → προσενήνοχε, καὶ τὴν εὐλογίαν ἀπέλαβεν; ἐχείνου γένος → ἐκείνου γένος; μετέλαχς χάριπος → μετέλαχε χάριτος; προσενεγχόντας → προσενεγκόντας; θ΄, ἡ. « Καὶ, ὡς ἔπο: εἰπεῖν, δι᾽ ᾿Αδραὰμ καὶ Λευΐ Ὁ δ δεκάτας λαμδάνων δεδεχάτωται → « Καὶ, ὡς ἔπος εἰπεῖν, δι᾽ ᾿Αβραὰμ καὶ Λευῒ ὁ δεκάτας λαμβάνων δεδεκάτωται; Ἔτι γὰρ “ ἐν → Ἔτι γὰρ ἐν; συνήντησεν " αὑτῷ ὁ Μελ- ᾿ χισεδέχ → συνήντησεν αὐτῷ ὁ Μελχισεδέκ; τι τοίνυν ἐν ἑαυτῷ → Ἔτι τοίνυν ἐν ἑαυτῷ; παιδοποιῖας → παιδοποιίας; Ἰαχὼδ ἐδλάστησεν, ἐξ ἐχείνου → Ἰακὼβ ἐβλάστησεν, ἐξ ἐκείνου; Λενῖς, ἡνίχα → Λευῒς, ἡνίκα; ᾿Ανάγχη τοίνυν καὶ αὐτὸν δεδεχατῶσθαι → ᾿Ανάγκη τοίνυν καὶ αὐτὸν δεδεκατῶσθαι; Προσχατασπείρει → Προκατασπείρει.
Cite (SBL): Theodoret, Interp. Heb. 7.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-8
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.11PG 82
« Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευϊτικῆς ἱερωσύνης ἦν ὁ λαὸς γὰρ ἐπὶ αὐτῇ νενομοθέτητο, τίς ἔτι χρεία ἦν κατὰ τὴν τάξιν Μελχισεδὲκ ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν ᾿Ααρὼν λέγεσθαι; » Εἰ τὸ τέλειον, φησὶν, εἶχεν ἡ κατὰ νόμον ἱερωσύνη, δι’ αὐτῆς γὰρ ἅπαντα ἐπληροῦτο τὰ νόμιμα, τί βούλεται τῆς ἑτέρας ἡ δόσις; Τί δήποτε δὲ οὐ κατὰ τὴν τάξιν ᾿Ααρὼν, ἀλλὰ κατὰ τὴν τάξιν Μελχισεδὲκ ταύτην ἐπαγγέλλεται δώσειν; Καὶ μὴν κατ᾽ ἐκείνην ἐπληροῦτο τὰ νόμιμα. Ἐκείνη γὰρ τὰς θυδι' ἐκείνης ἐπληροῦντο αἱ περὶ τῶν ἑορτῶν ἐντολαί. Τοῦτο γὰρ εἶπεν " Ὁ λαὸς γὰρ ἐπ᾿ αὐτῇ νενομοθέτητο. Οὕτω δείξας τὴν τῆς ἱερωσύνης ἐναλλαγὴν δείκνυσι καὶ τοῦ νόμου τὴν παῦλαν. σ
« Ei men oun teleiōsis dia tēs Leuïtikēs hierōsynēs ēn ho laos gar epi autę̄ nenomothetēto, tis eti chreia ēn kata tēn taxin Melchisedek heteron anistasthai hierea, kai ou kata tēn taxin ᾿Aarōn legesthai? » Ei to teleion, phēsin, eichen hē kata nomon hierōsynē, di’ autēs gar hapanta eplērouto ta nomima, ti bouletai tēs heteras hē dosis? Ti dēpote de ou kata tēn taxin ᾿Aarōn, alla kata tēn taxin Melchisedek tautēn epangelletai dōsein? Kai mēn kat᾽ ekeinēn eplērouto ta nomima. Ekeinē gar tas thydi' ekeinēs eplērounto hai peri tōn heortōn entolai. Touto gar eipen " Ho laos gar ep᾿ autę̄ nenomothetēto. Houtō deixas tēn tēs hierōsynēs enallagēn deiknysi kai tou nomou tēn paulan. s
“If, then, perfection had been through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise according to the order of Melchizedek, and not to be named according to the order of Aaron?” If the priesthood under the law, he says, had what is perfect (for through it all the legal ordinances were fulfilled), what does the giving of the other mean? And why does he promise to give it not according to the order of Aaron, but according to the order of Melchizedek? And yet the legal ordinances were fulfilled according to that one; for it [offered] the sacrifices … through it the commandments about the feasts were fulfilled. For this is what he said: “For under it the people received the law.” Having thus shown the change of the priesthood, he shows also the cessation of the law.
Textual problem in this passage: see the notes.
Heb 7:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that the promise of a priest after Melchizedek's order shows the Levitical priesthood, through which the law was kept, was not perfect.
- Words are lost in the scan after “the sacrifices” (marked “…”). Quotation: Heb 7:11.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and column letter; footnote marks and OCR slip; marginal verse numeral; κ read as χ): ια΄. « Εἰ → « Εἰ; Λευϊτικῆς ε΄ ρωσύνης → Λευϊτικῆς ἱερωσύνης; νενομοθέτητο “" τἰς ἔτι χρεία 59 ἦν → νενομοθέτητο, τίς ἔτι χρεία ἦν; ἀνίσταοθαι → ἀνίστασθαι; λέγεσθαι: » → λέγεσθαι; »; κατ᾽ ἐχείνην → κατ᾽ ἐκείνην; «Σαὸς γὰρ ἐπ᾿ αὐτῇ γεγομοθέ Ὀ τητο → λαὸς γὰρ ἐπ᾿ αὐτῇ νενομοθέτητο.
Cite (SBL): Theodoret, Interp. Heb. 7.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-11
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.12PG 82
« Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. » Ὁ νόμος τῇ ἱερωσύνῃ συνέζευκται. ᾿Ανάγκη τοίνυν τῆς ἱερωσύνης παυομένης, τοῦτο παθεῖν καὶ τὸν νόμον.
« Metatithemenēs gar tēs hierōsynēs, ex anankēs kai nomou metathesis ginetai. » Ho nomos tę̄ hierōsynę̄ synezeuktai. ᾿Anankē toinyn tēs hierōsynēs pauomenēs, touto pathein kai ton nomon.
“For when the priesthood is changed, a change of law also necessarily takes place.” The law is joined to the priesthood. Necessarily, then, when the priesthood ceases, the law too undergoes this.
Heb 7:12 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that, since the law is bound to the priesthood, the end of the Levitical priesthood means the end of the law.
- Quotation: Heb 7:12.
Notes on the original text
- Digital text corrected (OCR slips; marginal verse numeral; split word; κ read as χ): ιβ΄. « Μετατιθεμένης → « Μετατιθεμένης; ἀνάγ χης → ἀνάγκης; ᾿Ανάγχη τοίνυν τῆς ἱερωσύνης πανομένης → ᾿Ανάγκη τοίνυν τῆς ἱερωσύνης παυομένης.
Cite (SBL): Theodoret, Interp. Heb. 7.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-12
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
7.13PG 82
« Ἐφ᾽ ὃν γὰρ λέγεται ταῦτα, φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκε "ὁ τῷ θυσιαστηρίῳ. ν Λέγει δὲ καὶ τὸ τῆς φυλῆς ὄνομα. « … ὁ Κύριος ἡμῶν, εἰς ἣν φυλὴν οὐδὲν περὶ ἱερωσύνης Μωῦσῆς ἐλάλησε. » Τὸ, πρόδηλον, ὡς ἀναντίῤῥητον τέθεικε. Καὶ γὰρ τῶν Μάγων παραγενομένων, καὶ ἐρωτήσαντος τοῦ Ἡρώδου τοὺς Ἰουδαίους, ποῦ ὁ Χριστὸς γεννᾶται, ἔφασαν " Ἐν Βηθλεὲμ τῆς Ἰουδαίας. Εἶτα καὶ τὸν σφέτερον ἐβεβαίωσαν λόγον τῇ Γραφικῇ μαρτυρίᾳ. Γέγραπται γάρ' « Καὶ σὺ, Βηθλεὲμ, γῇ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα " ἐκ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. » Ἐκ δὲ ταύτης, φησὶν, οὐδεὶς ἱερεὺς ἀπεφάνθη. ᾿Αλλὰ καὶ Ὀζίας τῆς ἱερωσύνης κατατολμήσας, τὴν ἀτιμίαν τῆς λέπρας, ἐπιτίμιον τῆς αὐθαδείας ἐδέξατο. Θαυμάσαι δὲ ἄξιον τὸ τῆς οἰκονομίας μυστήριον. Ὥσπερ γὰρ ὁ Δεσπότης Χριστὸς βασιλεὺς αἰώνιος ὧν, ἀρχιερεὺς ἡμῶν ἐχρημάτισεν " οὕτως ἡ Ἰούδα φυλὴ, καὶ βασιλικὴ πρότερον οὖσα, τῆς ἱερωσύνης διὰ τοῦ Δεσπότου τετύχηκε. « Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ κατὰ νόμον ἐντολῆς σαρκικῆς γέγονεν, ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. Μαρτυρεῖ γάρ" Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.» Καὶ ἑτέρωθεν, φησὶ, δεῖξαι δυνατὸν τούτου κἀκείνου τὴν ὁμοιότητα. Καθάπερ γὰρ ἐκεῖνος τῆς ἱερωσύνης διαδόχους οὐκ ἔσχεν, οὕτως οὐδὲ οὗτος ταύτην εἰς ἕτερον παραπέμψει. Σαρκικὴν γὰρ ἐντολὴν τοῦτο κέκληκεν, ὡς τοῦ νόμου διὰ τὸ θνητὸν τῶν ἀνθρώπων κελεύοντος, μετὰ τὴν τοῦ ἀρχιερέως τελευτὴν τὸν ἐκείνου παῖδα τὴν ἱερωσύνην λαμβάνειν. Οἶμαι δὲ καὶ ἕτερον τὸν λόγον τόνδε αἰνίττεσθαι. Τὸ σῶμα γὰρ ὡς ἐπίπαν οἱ ἱερεῖς ἐξεκάθαιρον, τοῦτο περιῤῥαίνοντες καὶ λούοντες. Ὑπὲρ τούτου τὰς θυσίας προσέφερον. Οὐδὲ γὰρ ὑπὲρ ἀνδροφόνων, ἣ γάμους ἀλεἰώθεσαν, ἀλλ᾽ ὑπὲρ γονοῤῥυῶν, καὶ λεπρῶν, καὶ τῶν ἀπτομένων ὀστέων νεκρῶν. Εἶτα πάλιν ἀναλαμβάνει τὸν περὶ τοῦ νόμου λόγον. « ᾿Αθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς, διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος " ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι᾽ ἧς ἐγγίζομεν τῷ Θεῷ. Καὶ καθ᾽ ὅσον οὐ χωρὶς ὀρκωμοσίας. » Παύεται, φησὶν, ὁ νόμος, ἐπεισάγεται δὲ ἡ τῶν κρειττόνων ἐλπίς. Παύεται δὲ ἐκεῖνος, οὐκ ὡς πονηρὸς, κατὰ τὴν τῶν αἱρετικῶν παραπληξίαν, ἀλλ᾽ ὡς ἀσθενὴς, καὶ τὴν τελείαν οὐ δυνάμενος προσφέρειν ὠφέλειαν. Ἐπισημήνασθαι μέντοι δεῖ, ὡς ἀσθενῆ καὶ ἀνωφελῆ τὰ περιττὰ τοῦ νόμου καλεῖ, τὴν περιτομὴν, τὸ Σάββατον, καὶ τὰ τούτοις παραπλήσια, Τὸ γὰρ, Οὐ φονεύσεις, οὐ μοιχεύσεις, καὶ τὰ τούτοις προσόμοια, καὶ ἡ Καινὴ Δια- ᾽Αντ' ἐκείνων τοίνυν ἐδεξάμεθα τῶν μελλόντων ἀγαθῶν τὴν ἐλπίδα" αὕτη ἡμᾶς προσοικειοῖ τῷ Θεῷ. Ὅρκος δὲ ἡμῖν βεβαιοῖ τοῦ Θεοῦ τὴν ὑπόσχεσιν. « Οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες· ὁ δὲ μετ᾽ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν· Ὤμοσε Κύριος, καὶ οὐ μεταμεληθήσεται Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ γὰρ αὐτὸς καὶ τοὺς ἐν νόμῳ κεχειροτόνηκεν ἱερέας, ἐκείνους δὲ παύσας, ἕτερον ἀντ᾽ ἐκείνων ἀπέφηνεν, ἀναγκαίως εἴρηκεν, ὡς ἐκείνους μὲν δίχα ὅρκου κεχειροτόνηκεν, ἐπὶ δὲ τούτου καὶ ὅρκον προστέθεικεν. Μὴ τοίνυν νομίσητε, καὶ τήνδε τὴν ἱερωσύνην ὡς ἐκείνην παυθήσεσθαι, καὶ πάλιν ἄλλην ἀντὶ ταύτης γενήσεσθαι. Ἐκβάλλει γὰρ τὴν τοιαύτην ὑποψίαν ὁ γενόμενος ὄρκος. « Κατὰ τοσοῦτον κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς. » Δείξας τὴν ἱερωσύνην τῷ νόμῳ συνεζευγμένην, εἶτα τὴν μὲν Λευϊτικὴν παυομένην, τὴν δὲ κατὰ τάξιν Μελχισεδὲκ πεφηνυῖαν, ἀδεῶς λοιπὸν γυμνοῖ καὶ τὴν καινὴν διαθήκην, καὶ ἀποφαίνει τοσούτῳ τῆς παλαιᾶς διαφέρουσαν, ὅσῳ τῆς προτέρας ἱερωσύνης κρείττων πέφηνεν ἡ δευτέρα. Ἐπειδὴ δὲ ἡ καινὴ διαθήκη τὴν βασιλείαν ἡμῖν ὑπέσχετο τῶν οὐρανῶν, καὶ τῶν νεκρῶν τὴν ἀνάστασιν, καὶ τὴν ζωὴν τὴν αἰώνιον, οὐδὲν δὲ τούτων ἑωρᾶτο, εἰκότως ταύτης ἔγγυον ὠνόμασε τὸν Κύριον Ἰησοῦν ὃς διὰ μὲν τῆς οἰκείας ἀναστάσεως ἐβεβαίωσε τῆς ἡμετέρας ἀναστάσεως τὴν ἐλπίδα “ τὴν δὲ οἰκείαν ἀνάστασιν διὰ τῶν ἐπιτελουμένων ὑπὸ τῶν ἀποστόλων ἐδίδου θαυμάτων. Εἶτα πάλιν δείκνυσι καὶ ἑτέρωθεν τὴνὸς τὴν ἱερωσύνην ὑπερκειμένην. « Καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν. Ὁ δὲ διὰ τὸ μένειν αὑτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερωσύνην. » Οἱ κατὰ νόμον ἱερεῖς θνητὴν ἔχουσι φύσιν " οὗ δὴ χάριν διηνεκῶς ἱερατεύειν οὐ δύνανται, ἀλλ' ἔχουσι διαδόχους τῆς ἱερωσύνης τοὺς παῖδας. Οὗτος δὲ, ἀθάνατος ὢν, εἰς ἕτερον οὐ παραπέμπει τῆς ἱερωσύνης τὸ γέρας. « Ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι᾽ αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. ν Καὶ αὐτὴ τῶν λόγων ἡ ταπεινότης βοᾷ, ὡς οὐδὲν τούτων ἀρμόττει τῇ θεότητι τοῦ Χριστοῦ. Οὐδὲ γὰρ διὰ τοῦτο ζῇ, ἵν ἐντυγχάνῃ ὑπὲρ ἡμῶν" ἡ γὰρ ἐκείνου ζωὴ ἄναρχος καὶ ἀνώλεθρος. Οὐκοῦν κατὰ τὸ ἀνθρώπινον νοητέον καὶ ταῦτα. Ὥσπερ γὰρ τὸ πάθος ὑπὲρ ἡμῶν κατεδέξατο, οὕτως ἐντυγχάνει ὑπὲρ ἡμῶν. Συνέζευξε μέντοι τῷ ταπεινῷ καὶ ὑψηλὸν ὁ θεῖος ᾿Απόστολος " αὐτὸν γὰρ σώζειν ἡμᾶς εἴρηκεν, καὶ τελείαν σωτηρίαν παρέχειν. « Τοιοῦτος γὰρ ἡμῖν ἔπρεπεν ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος. » Οἶμαι καὶ αὑτοὺς ἂν ὁμολογῆσαι τοὺς τἀναντία τῇ ἀληθείᾳ φρονοῦντας, ὡς καὶ ταῦτα τῆς ἀνθρωπότητος, ἀλλ᾽ οὐ τῆς θεότητος ἴδια. Ἵνα γὰρ τἄλλα παραλίπω, τὸ, ὑψηλότερος τῶν οὐθιῷ Λόγῳ, τῷ τὰ πάντα τεκτηναμένῳ; Δηλοῖ δὲ ὁ λόγος τὸν μετὰ τὸ πάθος ἄνω τῶν οὐρανῶν γενόμενον. Ὁ δὲ Θεὸς Λόγος ἀπερίγραφον ἔχει τὴν φύσιν. Οὐκοῦν καὶ ταῦτα ὡς ἀνθρώπῳ προσαρμόσομεν τῷ Δεσπότῃ Χριστῷ, οὐκ ἄλλον τινὰ τοῦτον παρὰ τὸν Θεὸν Λόγον νοοῦντες, ἀλλ᾽ εἰδότες, τί μὲν τῆς θεότητος, τί δὲ τῆς ἀνθρωπότητος ἴδιον. « Ὃς οὐκ ἔχει καθ' ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ· τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας. » Δύο τέθεικεν, ἅπερ οὐκ ἔσχον οἱ τῆς ἱερωσύνης τετυχηκότες. Ἐκεῖνοι γὰρ καὶ συνεχῶς τὰ ἱερεῖα προσέφερον, καὶ ὑπὲρ ἑαυτῶν ἔθυον, ἅτε δὴ καὶ αὐτοὶ πλημμελοῦντες ὡς ἄνθρωποι" οἱ δὲ ἁμαρτήμασιν ὑποκείμενοι οὐ τοσαύτην ἔχουσι προσφέροντες παῤῥησίαν. Οὗτος δὲ οὐδέτερον τούτων ποιεῖ, τὸ μὲν, ἐπειδὴ ἁμαρτίας ἀμύητος, τὸ δὲ, ὡς τῆς μιᾶς θυσίας ἀρκεσάσης εἰς σωτηρίαν. Καὶ ἐκεῖνοι μὲν ἕτερα προσέφερον θύματα" οὗτος δὲ τὸ ἑαυτοῦ προσενήνοχε σῶμα, αὐτὸς ἱερεὺς καὶ ἱερεῖον γενόμενος, καὶ ὡς Θεὸς μετὰ τοῦ Πατρὸς καὶ τοῦ Πνεύματος τὸ δῶρον δεχόμενος. « Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν. » Τοιαύτη γὰρ τῶν ἀνθρώπων ἡ φύσις. ε Ὁ δὲ λόγος τῆς ὀρκωμοσίας τῆς μετὰ τὸν νόμον, Υἱὸν εἰς τὸν αἰῶνα τετελειωμένον.» Ὁ μονογενὴς Υἱὸς σύνδρομον ἔχει τῇ γεννήσει τὴν τελειότητα " τέλειον γὰρ αὐτὸν γεγέννηκεν ὁ Πατήρ. Καὶ τοῦτο τοίνυν κατὰ τὸ ἀνθρώπινον νοητέον, Τέλειον γὰρ ἐνταῦθα τὸν ἀθάνατον λέγει. Οὐ μὴν ἄλλον υἱὸν νοητέον παρὰ τὸν φύσει Υἱὸν, ἀλλὰ τὸν αὐτὸν καὶ φύσει ὄντα Υἱὸν ὡς Θεὸν, καὶ πάλιν δεξάμενον τὴν αὐτὴν προσηγορίαν ὡς ἄνθρωπον. «Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις" Τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, τῶν ἁγίων λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἦν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος. ν Τὴν μεγίστην τιμὴν τελευταίαν κατέλιπε, καὶ ἔδειξεν αὐτὸν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης καθήμενον. Τῶν μὲν γὰρ ἱερέων ὁ πρόγονος ᾿Ααρὼν, ὁ πρῶτος τῆς ἀρχιερωσύνης τὸ γέρας δεξάμενος, μετὰ δέους καὶ φρίκης εἰς τὴν θείαν εἰσίει σκηνήν. Οὗτος δὲ τὴν ἐκ δεξιῶν ἔχει καθέδραν. Τὸ μέντοι λειτουργὸς, ἐπειδὴ περὶ ἀρχιερέως ποιεῖται τοὺς λόγους, Ἐπεὶ ποίαν ἐπιτελεῖ λειτουργίαν ἅπαξ προσενέγκας ἑαυτὸν, οὐκ ἔτι ἑτέραν θυσίαν προσφέρων; Πῶς δὲ οἷόν τε αὐτὸν ὁμοῦ καὶ συνεδρεύειν καὶ λειτουργεῖν; Εἰ μή τις ἄρα λειτουργίαν εἴποι τῶν ἀνθρώπων τὴν σωτηρίαν, ἣν Δεσποτικῶς πραγματεύεται. Σκηνὴν δὲ τὸν οὐρανὸν ἐκάλεσεν, οὗ δημιουργὸς αὐτὸς ὧν, ὡς ἄνθρωπον λειτουργεῖν ὁ ᾿Απόστολος εἴρηκε.
« Eph᾽ hon gar legetai tauta, phylēs heteras meteschēken, aph᾽ hēs oudeis proseschēke "ho tǭ thysiastēriǭ. n Legei de kai to tēs phylēs onoma. « … ho Kyrios hēmōn, eis hēn phylēn ouden peri hierōsynēs Mōysēs elalēse. » To, prodēlon, hōs anantirrhēton tetheike. Kai gar tōn Magōn paragenomenōn, kai erōtēsantos tou Hērōdou tous Ioudaious, pou ho Christos gennatai, ephasan " En Bēthleem tēs Ioudaias. Eita kai ton spheteron ebebaiōsan logon tę̄ Graphikę̄ martyrią. Gegraptai gar' « Kai sy, Bēthleem, gę̄ Iouda, oudamōs elachistē ei en tois hēgemosin Iouda " ek sou gar exeleusetai moi hēgoumenos, hostis poimanei ton laon mou ton Israēl. » Ek de tautēs, phēsin, oudeis hiereus apephanthē. ᾿Alla kai Ozias tēs hierōsynēs katatolmēsas, tēn atimian tēs lepras, epitimion tēs authadeias edexato. Thaumasai de axion to tēs oikonomias mystērion. Hōsper gar ho Despotēs Christos basileus aiōnios hōn, archiereus hēmōn echrēmatisen " houtōs hē Iouda phylē, kai basilikē proteron ousa, tēs hierōsynēs dia tou Despotou tetychēke. « Kai perissoteron eti katadēlon estin, ei kata tēn homoiotēta Melchisedek anistatai hiereus heteros, hos ou kata nomon entolēs sarkikēs gegonen, alla kata dynamin zōēs akatalytou. Martyrei gar" Sy hiereus eis ton aiōna kata tēn taxin Melchisedek.» Kai heterōthen, phēsi, deixai dynaton toutou kakeinou tēn homoiotēta. Kathaper gar ekeinos tēs hierōsynēs diadochous ouk eschen, houtōs oude houtos tautēn eis heteron parapempsei. Sarkikēn gar entolēn touto keklēken, hōs tou nomou dia to thnēton tōn anthrōpōn keleuontos, meta tēn tou archiereōs teleutēn ton ekeinou paida tēn hierōsynēn lambanein. Oimai de kai heteron ton logon tonde ainittesthai. To sōma gar hōs epipan hoi hiereis exekathairon, touto perirrhainontes kai louontes. Hyper toutou tas thysias prosepheron. Oude gar hyper androphonōn, hē gamous aleiōthesan, all᾽ hyper gonorrhyōn, kai leprōn, kai tōn aptomenōn osteōn nekrōn. Eita palin analambanei ton peri tou nomou logon. « ᾿Athetēsis men gar ginetai proagousēs entolēs, dia to autēs asthenes kai anōpheles. Ouden gar eteleiōsen ho nomos " epeisagōgē de kreittonos elpidos, di᾽ hēs engizomen tǭ Theǭ. Kai kath᾽ hoson ou chōris orkōmosias. » Pauetai, phēsin, ho nomos, epeisagetai de hē tōn kreittonōn elpis. Pauetai de ekeinos, ouk hōs ponēros, kata tēn tōn hairetikōn paraplēxian, all᾽ hōs asthenēs, kai tēn teleian ou dynamenos prospherein ōpheleian. Episēmēnasthai mentoi dei, hōs asthenē kai anōphelē ta peritta tou nomou kalei, tēn peritomēn, to Sabbaton, kai ta toutois paraplēsia, To gar, Ou phoneuseis, ou moicheuseis, kai ta toutois prosomoia, kai hē Kainē Dia- ᾽Ant' ekeinōn toinyn edexametha tōn mellontōn agathōn tēn elpida" hautē hēmas prosoikeioi tǭ Theǭ. Horkos de hēmin bebaioi tou Theou tēn hyposchesin. « Hoi men gar chōris horkōmosias eisin hiereis gegonotes; ho de met᾽ horkōmosias dia tou legontos pros auton; Ōmose Kyrios, kai ou metamelēthēsetai Sy hiereus eis ton aiōna kata tēn taxin Melchisedek. » Epeidē gar autos kai tous en nomǭ kecheirotonēken hiereas, ekeinous de pausas, heteron ant᾽ ekeinōn apephēnen, anankaiōs eirēken, hōs ekeinous men dicha horkou kecheirotonēken, epi de toutou kai horkon prostetheiken. Mē toinyn nomisēte, kai tēnde tēn hierōsynēn hōs ekeinēn pauthēsesthai, kai palin allēn anti tautēs genēsesthai. Ekballei gar tēn toiautēn hypopsian ho genomenos orkos. « Kata tosouton kreittonos diathēkēs gegonen engyos Iēsous. » Deixas tēn hierōsynēn tǭ nomǭ synezeugmenēn, eita tēn men Leuïtikēn pauomenēn, tēn de kata taxin Melchisedek pephēnuian, adeōs loipon gymnoi kai tēn kainēn diathēkēn, kai apophainei tosoutǭ tēs palaias diapherousan, hosǭ tēs proteras hierōsynēs kreittōn pephēnen hē deutera. Epeidē de hē kainē diathēkē tēn basileian hēmin hypescheto tōn ouranōn, kai tōn nekrōn tēn anastasin, kai tēn zōēn tēn aiōnion, ouden de toutōn heōrato, eikotōs tautēs engyon ōnomase ton Kyrion Iēsoun hos dia men tēs oikeias anastaseōs ebebaiōse tēs hēmeteras anastaseōs tēn elpida “ tēn de oikeian anastasin dia tōn epiteloumenōn hypo tōn apostolōn edidou thaumatōn. Eita palin deiknysi kai heterōthen tēnos tēn hierōsynēn hyperkeimenēn. « Kai hoi men pleiones eisi gegonotes hiereis, dia to thanatǭ kōlyesthai paramenein. Ho de dia to menein hauton eis ton aiōna, aparabaton echei tēn hierōsynēn. » Hoi kata nomon hiereis thnētēn echousi physin " hou dē charin diēnekōs hierateuein ou dynantai, all' echousi diadochous tēs hierōsynēs tous paidas. Houtos de, athanatos ōn, eis heteron ou parapempei tēs hierōsynēs to geras. « Hothen kai sōzein eis to panteles dynatai tous proserchomenous di᾽ autou tǭ Theǭ, pantote zōn eis to entynchanein hyper autōn. n Kai autē tōn logōn hē tapeinotēs boą, hōs ouden toutōn armottei tę̄ theotēti tou Christou. Oude gar dia touto zę̄, hin entynchanę̄ hyper hēmōn" hē gar ekeinou zōē anarchos kai anōlethros. Oukoun kata to anthrōpinon noēteon kai tauta. Hōsper gar to pathos hyper hēmōn katedexato, houtōs entynchanei hyper hēmōn. Synezeuxe mentoi tǭ tapeinǭ kai hypsēlon ho theios ᾿Apostolos " auton gar sōzein hēmas eirēken, kai teleian sōtērian parechein. « Toioutos gar hēmin eprepen archiereus, hosios, akakos, amiantos, kechōrismenos apo tōn hamartōlōn, kai hypsēloteros tōn ouranōn genomenos. » Oimai kai hautous an homologēsai tous tanantia tę̄ alētheią phronountas, hōs kai tauta tēs anthrōpotētos, all᾽ ou tēs theotētos idia. Hina gar talla paralipō, to, hypsēloteros tōn outhiǭ Logǭ, tǭ ta panta tektēnamenǭ? Dēloi de ho logos ton meta to pathos anō tōn ouranōn genomenon. Ho de Theos Logos aperigraphon echei tēn physin. Oukoun kai tauta hōs anthrōpǭ prosarmosomen tǭ Despotę̄ Christǭ, ouk allon tina touton para ton Theon Logon noountes, all᾽ eidotes, ti men tēs theotētos, ti de tēs anthrōpotētos idion. « Hos ouk echei kath' hēmeran anankēn, hōsper hoi archiereis, proteron hyper tōn idiōn hamartiōn thysias anapherein, epeita tōn tou laou; touto gar epoiēsen ephapax heauton anenenkas. » Dyo tetheiken, haper ouk eschon hoi tēs hierōsynēs tetychēkotes. Ekeinoi gar kai synechōs ta hiereia prosepheron, kai hyper heautōn ethyon, hate dē kai autoi plēmmelountes hōs anthrōpoi" hoi de hamartēmasin hypokeimenoi ou tosautēn echousi prospherontes parrhēsian. Houtos de oudeteron toutōn poiei, to men, epeidē hamartias amyētos, to de, hōs tēs mias thysias arkesasēs eis sōtērian. Kai ekeinoi men hetera prosepheron thymata" houtos de to heautou prosenēnoche sōma, autos hiereus kai hiereion genomenos, kai hōs Theos meta tou Patros kai tou Pneumatos to dōron dechomenos. « Ho nomos gar anthrōpous kathistēsin archiereis echontas astheneian. » Toiautē gar tōn anthrōpōn hē physis. e Ho de logos tēs orkōmosias tēs meta ton nomon, Huion eis ton aiōna teteleiōmenon.» Ho monogenēs Huios syndromon echei tę̄ gennēsei tēn teleiotēta " teleion gar auton gegennēken ho Patēr. Kai touto toinyn kata to anthrōpinon noēteon, Teleion gar entautha ton athanaton legei. Ou mēn allon huion noēteon para ton physei Huion, alla ton auton kai physei onta Huion hōs Theon, kai palin dexamenon tēn autēn prosēgorian hōs anthrōpon. «Kephalaion de epi tois legomenois" Toiouton echomen archierea, hos ekathisen en dexią tou thronou tēs megalōsynēs en tois ouranois, tōn hagiōn leitourgos, kai tēs skēnēs tēs alēthinēs, ēn epēxen ho Kyrios, kai ouk anthrōpos. n Tēn megistēn timēn teleutaian katelipe, kai edeixen auton en dexią tou thronou tēs megalōsynēs kathēmenon. Tōn men gar hiereōn ho progonos ᾿Aarōn, ho prōtos tēs archierōsynēs to geras dexamenos, meta deous kai phrikēs eis tēn theian eisiei skēnēn. Houtos de tēn ek dexiōn echei kathedran. To mentoi leitourgos, epeidē peri archiereōs poieitai tous logous, Epei poian epitelei leitourgian hapax prosenenkas heauton, ouk eti heteran thysian prospherōn? Pōs de hoion te auton homou kai synedreuein kai leitourgein? Ei mē tis ara leitourgian eipoi tōn anthrōpōn tēn sōtērian, hēn Despotikōs pragmateuetai. Skēnēn de ton ouranon ekalesen, hou dēmiourgos autos hōn, hōs anthrōpon leitourgein ho ᾿Apostolos eirēke.
“For the one of whom these things are said belonged to another tribe, from which no one has served at the altar.” And he states the name of the tribe too: “… our Lord, about which tribe Moses said nothing concerning priesthood.” He has set down “evident” as something beyond dispute. For when the Magi arrived, and Herod asked the Jews where the Christ was to be born, they said: “In Bethlehem of Judea.” Then they confirmed their own word with the testimony of Scripture; for it is written: “And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come forth for me a ruler who will shepherd my people Israel.” And from this tribe, he says, no priest was appointed. Indeed Uzziah, having dared to seize the priesthood, received the disgrace of leprosy as the penalty for his presumption. And the mystery of the economy deserves wonder: for just as the Master Christ, though eternal king, was named our high priest, so the tribe of Judah, which before was royal, obtained the priesthood through the Master. “And it is yet more abundantly evident, if another priest arises in the likeness of Melchizedek, who has become priest not according to the law of a fleshly commandment, but according to the power of an indestructible life. For it is testified: You are a priest for ever according to the order of Melchizedek.” From another side too, he says, it is possible to show the likeness of the one to the other. For just as that one had no successors in the priesthood, so neither will this one hand it on to another. For he called this a fleshly commandment, since the law, because of the mortality of men, commands that after the high priest’s death his son should receive the priesthood. And I think this word hints at something else too. For the priests for the most part cleansed the body, sprinkling and washing it; it was for the body that they offered the sacrifices. For they were not accustomed [to offer] for murderers or for … marriages, but for those with a discharge, and for lepers, and for those who had touched the bones of the dead. Then he takes up again the word about the law: “For there is a setting aside of the former commandment because of its weakness and uselessness (for the law made nothing perfect), and the introduction of a better hope, through which we draw near to God; and inasmuch as it was not without an oath.” The law ceases, he says, and the hope of better things is brought in. And the law ceases not as evil, as the madness of the heretics has it, but as weak and unable to offer perfect benefit. One must note, however, that it is the superfluous parts of the law that he calls weak and useless: circumcision, the Sabbath, and things like these. For “You shall not murder, you shall not commit adultery,” and things like these, the New Covenant too … Instead of those, then, we have received the hope of the good things to come; this brings us close to God. And an oath confirms God’s promise to us. “For those became priests without an oath, but this one with an oath, through the one who said to him: The Lord has sworn and will not change his mind, You are a priest for ever according to the order of Melchizedek.” For since he himself had also appointed the priests in the law, but stopped them and appointed another in their place, he necessarily said that he appointed those without an oath, but for this one he added an oath as well. Do not think, then, that this priesthood too will cease like that one, and that yet another will come in its place; for the oath that was given excludes any such suspicion. “By so much has Jesus become the guarantor of a better covenant.” Having shown that the priesthood is joined to the law, and then that the Levitical priesthood is ceasing and the one according to the order of Melchizedek has appeared, he now fearlessly uncovers the new covenant too, and shows it to be as far superior to the old as the second priesthood has proved better than the first. And since the new covenant promised us the kingdom of heaven, the resurrection of the dead, and eternal life, and none of these was seen, he fittingly named the Lord Jesus its guarantor, who by his own resurrection confirmed the hope of our resurrection, and gave proof of his own resurrection through the miracles performed by the apostles. Then from another side too he shows that this priesthood is superior. “And the former became priests in greater numbers, because they were prevented by death from continuing; but this one, because he remains for ever, has a priesthood that does not pass to another.” The priests under the law have a mortal nature; for this reason they cannot act as priests continually, but have their sons as successors in the priesthood. But this one, being immortal, does not pass the honour of the priesthood on to another. “Hence he is able to save completely those who draw near to God through him, since he always lives to intercede for them.” The very lowliness of the words cries out that none of these things fits the divinity of Christ. For he does not live for this, that he may intercede for us; for his life is without beginning and imperishable. These things too, then, are to be understood in respect of the human. For just as he accepted the passion for us, so he intercedes for us. The divine Apostle, however, has joined the lofty to the lowly; for he said that he saves us and provides perfect salvation. “For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and become higher than the heavens.” I think that even those who hold views contrary to the truth would acknowledge that these things too are proper to the humanity, not to the divinity. For, to pass over the rest, “higher than the heavens” … to God the Word, who fashioned all things? The word points to the one who after the passion came to be above the heavens; but God the Word has an uncircumscribed nature. Let us, then, apply these things too to the Master Christ as man, not thinking of him as anyone other than God the Word, but knowing what is proper to the divinity and what to the humanity. “Who does not need daily, as the high priests do, to offer sacrifices first for his own sins and then for those of the people; for this he did once for all when he offered up himself.” He has set down two things that those who obtained the priesthood did not have. For they both offered the victims continually and sacrificed for themselves, since they too sinned as men; and those who are subject to sins do not have so much boldness when they offer. But this one does neither of these: the one, because he had no part in sin; the other, because the one sacrifice sufficed for salvation. And they offered other victims; but this one offered his own body, becoming himself priest and victim, and as God receiving the gift together with the Father and the Spirit. “For the law appoints men as high priests who have weakness.” For such is the nature of men. “But the word of the oath, which came after the law, appoints a Son made perfect for ever.” The only-begotten Son has perfection together with his begetting; for the Father begot him perfect. This too, then, is to be understood in respect of the human; for here he calls the immortal one “perfect.” Yet we must not think of another son besides the Son by nature, but of the same one, who is Son by nature as God and again received the same title as man. “Now the main point in what is being said is this: we have such a high priest, who sat down at the right hand of the throne of the Majesty in the heavens, a minister of the holy places and of the true tent, which the Lord pitched, not man.” He left the greatest honour for last, and showed him sitting at the right hand of the throne of the Majesty. For Aaron, the ancestor of the priests, the first to receive the honour of the high priesthood, used to enter the divine tent with fear and trembling; but this one has the seat at the right hand. But “minister” he said because he is speaking about a high priest. For what ministry does he perform, having offered himself once and no longer offering another sacrifice? And how is it possible for him at once to sit enthroned and to minister? Unless perhaps one were to call the salvation of human beings, which he brings about as Master, a ministry. And he called heaven the tent; though he himself is its creator, the Apostle said that he ministers as man.
Textual problem in this passage: see the notes.
Heb 7:13–28 (quotation, high confidence) · Heb 8:1–2 (quotation, high confidence) · Matt 2:5–6 (quotation, high confidence) · Mic 5:2 (quotation, high confidence) · 2 Chr 26:16–21 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Num 19:11 (allusion, medium confidence) · Exod 20:13–14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Christ, from the royal tribe of Judah, is priest by God's oath for ever, that the ritual parts of the law cease as weak, and that all lowly statements of Heb 7:13–8:2 apply to Christ's humanity.
- The ref is numbered 7.13, but the section covers Heb 7:13–8:2. The opening of the lemma of 7:14 (“For it is evident that our Lord has sprung from Judah”) and words in several other places are lost in the scan (marked “…”); a garbled phrase about “marriages” probably refers to adulterers (uncertain). Theodoret's distinction between the moral commandments and the ceremonial parts of the law (circumcision, the Sabbath), and his rejection of the heretics' view of the law as evil, are translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 7:13–8:2; Matt 2:5–6 (Mic 5:2); Ps 110:4 (109:4 LXX); Exod 20:13–14. Allusions: 2 Chr 26:16–21 (Uzziah); Lev 13–15; Num 19:11–16.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside a word; Latin debris from Migne's column inside the lemma; OCR slip; OCR slips; column letter; footnote marks and stray marks; footnotes and Latin debris from Migne's column; footnotes from Migne's page; words lost; marginal verse numeral; marginal verse numeral and OCR slip; marginal verse numeral and OCR slips; marginal verse numerals; marginal verse numerals and OCR slip; stray letters; stray mark; verse numeral and stray marks; κ read as χ; κ read as χ; OCR slips): ιγ΄. « Ἐφ᾽ → « Ἐφ᾽; μετέσχηχεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηχε → μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκε; ὄνομα, “5 τοῦτο καί Β. “ προσήνεγκε ἢ. 4. χἱ ἔτι ἐδεῖτο. Ποινοῖ. 51 καὶ ηὐλόγησεν αὐτὸν ἀἀ{{ι 10]. «οὐ ὁ Κύριος → ὄνομα. « … ὁ Κύριος; τίθειχε → τέθεικε; ἐδεδαίΐωσαν → ἐβεβαίωσαν; Γραφιχῇ → Γραφικῇ; Ἔχ δὲ ταύτης → Ἐκ δὲ ταύτης; Ὀξία; τῆς ἱερωσύνης χατατολμέσας → Ὀζίας τῆς ἱερωσύνης κατατολμήσας; μυστήρον → μυστήριον; “΄-ἰζ. ε« Καὶ περισσότερον ἔτι κατἀδηλόν → « Καὶ περισσότερον ἔτι κατάδηλόν; σαρχιχῆῇς → σαρκικῆς; ἀχαταλύτου → ἀκαταλύτου; ἐχείνου παῖδα τὴν ἱερωσύνην λαμθάνειν → ἐκείνου παῖδα τὴν ἱερωσύνην λαμβάνειν; ἐξεχάθαιρον, τοῦτο περιῤῥαίγοντε: → ἐξεκάθαιρον, τοῦτο περιῤῥαίνοντες; προσἐφερον → προσέφερον; ἀναλαμ- (άντι → ἀναλαμβάνει; ιη-χ΄, ε« ᾿Αθέτηδις → « ᾿Αθέτησις; Οὐδὲν τυπὶ : Βοι δον δυ θα πὸ : δ: πὶ Ρώπαιῃ πη! δῖ 681 5. δι δκ ποδὶ, Τὰ 65 βᾶποὺ ᾿ΐς δι η δὰ Ετὶδἰ μι βγὰρ → Οὐδὲν γὰρ; κρείττονος ἢ) τ6πν. Ν᾽] οΐπι δά ἐλπίδος → κρείττονος ἐλπίδος; Μέντοι δεῖ → μέντοι δεῖ; Σάδδατον → Σάββατον; καὶ τὰ 2 εἰ δά γι. 1, 13 ο η«. 64 ἴθ Πουίογον.,, οὐὰ Ἰητοῦς Χριστὸς ροεῖ ἡμῶν ἀν απ. 96 ἴω σομοϑ. Νδιη, Νοὺ οὐοί 65, ποῦ ᾿ς βα)ογ5, οἱ εἶ οἰ πὶ 8, Α τούτοις → καὶ τὰ τούτοις; οὐ μοιδ "δῖ δι : (88. 21.) δίας «ἀπά ογάΐμοηι ἈΓο οι δο ας. »' Οιοι δι ὁπμι ογ ἷτὰ ἴῃ ἰἰος δὺ- 16.159 (γα αἱ ᾿Ιος υπὶ [μεν πον οἱ γα 08 ἢ δὰ δῖ οἱ ργίηεὶρίϊ οἱ ἤιπ!5. ας ογεο οὐδ ΡΓΟ που 8 6:5{1ηυ}1. [18 οἰἴδηι ἱμ τ γρ ἢ Αἱ νόγοὸ δθ μ}} 141} αἰ εἰς ἀπ δῖ) οἰἴλιη εἰ 8 ἴθι μογίρο 1 γϑ χεύσεις → οὐ μοιχεύσεις; ἐχείνων τοίνυν → ἐκείνων τοίνυν; προσοιχειοῖ τῷ θεῷ. ὍὌρχος δὲ ἡμῖν βεθαιοῖ → προσοικειοῖ τῷ Θεῷ. Ὅρκος δὲ ἡμῖν βεβαιοῖ; ἱερεῖς γεγονότες" (κα'.) ὁ δὲ → ἱερεῖς γεγονότες· ὁ δὲ; πρὸς αὑτόν: μοσε Κύριος → πρὸς αὐτόν· Ὤμοσε Κύριος; χεχειροτόνηχεν ἱερέας → κεχειροτόνηκεν ἱερέας; ἕτερον ἀντ᾽ ἐχείνων → ἕτερον ἀντ᾽ ἐκείνων; δίχα ὄρκου χεχειροτόνηχεν, ἐπὶ δὲ τούτου καὶ ὄρκον προστέθειχεν → δίχα ὅρκου κεχειροτόνηκεν, ἐπὶ δὲ τούτου καὶ ὅρκον προστέθεικεν; καὶ Β τήνδε → καὶ τήνδε; ὡς ἐχείνην παυθήσεσθαι → ὡς ἐκείνην παυθήσεσθαι; Ἐχθάλλει → Ἐκβάλλει; χϑ΄, ε Κατὰ τοσοῦτον κρείττονος διαθέχης γέγονεν ἔγγνος → « Κατὰ τοσοῦτον κρείττονος διαθήκης γέγονεν ἔγγυος; συνεζευνμένην → συνεζευγμένην; πανομένην → παυομένην; προτέρᾶς → προτέρας; ἣ δευτέρα → ἡ δευτέρα; ἣμῖν → ἡμῖν; ἀναστάπτως ἐδεδαίωσε τῆς ἑμετέρας ἀναπτάσεω; → ἀναστάσεως ἐβεβαίωσε τῆς ἡμετέρας ἀναστάσεως; χΥ,, κδ᾽. ε« Καὶ οἱ μὲν πλείονές εἶσι → « Καὶ οἱ μὲν πλείονές εἰσι; ἁπαράθδατον ἔχει τὴν ἱερωτύνην. ν» ΟἹ → ἀπαράβατον ἔχει τὴν ἱερωσύνην. » Οἱ; τς ἱερωσύνης τοὺς παῖδας → τῆς ἱερωσύνης τοὺς παῖδας; ἀθάνατο; ὧν → ἀθάνατος ὢν; χε, ε Οδεν → « Ὅθεν; λό- Ὑων → λόγων; ἐχείνου ζωὴ → ἐκείνου ζωὴ; ἐντυγχάνε: → ἐντυγχάνει; εἴργχεν, καὶ τελείαν σωτῆρίαν → εἴρηκεν, καὶ τελείαν σωτηρίαν; χε’. ε Τοιοῦτο; γὰρ → « Τοιοῦτος γὰρ; ἄχανος → ἄκακος; τῶν Ἰδὲ ἁμαρτωλῶν → τῶν ἁμαρτωλῶν; γενό- Α φαΐ ἃ ρρροαίοτυυ5, εἰ Θχοοί ἰοῦ οοοἰΐς [Δοῖυ8. » μένος → γενόμενος; τἀνἃντία «τῇ ἀληθείᾳ → τἀναντία τῇ ἀληθείᾳ; τεχτηναμένῳ → τεκτηναμένῳ; τὸν΄ θεὸν → τὸν Θεὸν; ξ΄, ε Ὃς οὐκ → « Ὃς οὐκ; ἁμαρτιῶν θυσίας "" ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ “τοῦτο → ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ· τοῦτο; ἅκερ → ἅπερ; τετυχηχότες → τετυχηκότες; ἐζυτῶν → ἑαυτῶν; τοσαύτὴν → τοσαύτην; οὐδἕτερον → οὐδέτερον; ἀρχεσάσης → ἀρκεσάσης; τοὖῦ Πατρὸς → τοῦ Πατρὸς; δεχόμένος → δεχόμενος; χη΄. « Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιε- ο ρεἷς ἔχοντας ἀπθένειαν → « Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν; ἀνθρώτῶν → ἀνθρώπων; Τέ- «ἱειον → Τέλειον; ταὶ φύσει → καὶ φύσει; δεχάμενον → δεξάμενον; α᾽, β΄. «Κεφάλαιον → «Κεφάλαιον; ἔμομεν → ἔχομεν; τοῦ θρόνον ἤθη θεν δυο) ὦ ἃ 60 γεγο (ἐοὶς αὐ πο οὐ}, Εἰ αὐ ἴῃ τῆς → τοῦ θρόνου τῆς; λει- Ὦ ἀοχίοτα δου} 8 πιϑρηϊτυ ἀἰμὶ8 ἰῃς ΘΟ, βαπειουαπὶ τουργὸς → λειτουργὸς; πρλρυταίαν → τελευταίαν; τῇς μεγαλωσύνης καθήμενον → τῆς μεγαλωσύνης καθήμενον; ἰερέων → ἱερέων; ᾿Ακρὼν, ὁ πρῶτος τῇ; ἀρχιερωαὐνη: τὸ γέρα: → ᾿Ααρὼν, ὁ πρῶτος τῆς ἀρχιερωσύνης τὸ γέρας; Οὗτο; δὲ → Οὗτος δὲ; «Σειτουργὲς ἐπειδὴ περὶ ἀρχιερέως ποιεῖτα: → λειτουργὸς, ἐπειδὴ περὶ ἀρχιερέως ποιεῖται; Ἐπεὶ τοίαν → Ἐπεὶ ποίαν; ὯΔ οὐκ ἔτι → οὐκ ἔτι; οἷόν οὐ εἰμι γα οἱ γεγο ἃ ἀδχίεγῖ βεάθ μάθοι, Αι) ο! δου θι μιδνςεν οὐ}, οἱ ποῦ πη Α τε αὐτὸν → οἷόν τε αὐτὸν; Εἰ δία δ οἱ Βα 6 αι. διι ἰπ οἱ 4118 ἀ 108 οἱ 5418 πὶ ἤριδἰ} 14 οἰ: πὶ 65. » οἱ νἱποίοσιιπι ἰογγαπὶ οἱ ἰόν πὐυ]ἰτυ ἀΐ ποι, ἀργά. δου ϊα μὴ τις → Εἰ μή τις; Σκηγὴν → Σκηνὴν.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. Heb. 7.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-13
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
Chapter 8
8.3PG 82
« Πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται" ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. » Ἴδιον ἀρχιερέως τὸ προσφέρειν δῶρα τῷ τῶν ὅλων Θεῷ. Τούτου χάριν ὁ Μονογενὴς ἐνανθρωπήσας, καὶ τὴν ἡμετέραν φύσιν « Εἰ μὲν γὰρ ἦν ἐπὶ τῆς γῆς, οὐδ᾽ ἂν ἦν ἱερεὺς, ὄντων τῶν ἱερέων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα, οἴτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων. » Ταῦτα εἰς ἀπολογίαν τέθεικεν, διδάσκων ὡς οὐ τοῦ νόμου κατηγορεῖ, ἀλλὰ σεπτὸν ἡγεῖται κἀκεῖνον, ὡς ἔχοντα τῶν ἐπουρανίων τὸν τύπον. Τούτου χάριν ἔφη ὅτι περιττὸν ἦν αὐτὸν ἐν τῇ γῇ διαιτώμενον ἱερέα καλεῖν, τῶν κατὰ νόμον ἱερέων τὴν νομικὴν ἐκπληρούντων λατρείαν. Εἰ τοίνυν καὶ ἡ κατὰ νόμον ἱερωσύνη τὸ τέλος ἐδέξατο, καὶ ὁ κατὰ τάξιν Μελχισεδὲκ ἀρχιερεὺς τὴν θυσίαν προσήνεγκε, καὶ θυσίας ἑτέρας ἀνενδεεῖς καθέστηκε, τί δήποτε τῆς καινῆς διαθήκης οἱ ἱερεῖς τὴν μυστικὴν λειτουργίαν ἐπιτελοῦσιν; ᾿Αλλὰ δῆλον τοῖς τὰ θεῖα πεπαιδευμένοις, ὡς οὐκ ἄλλην τινὰ θυσίαν προσφέρομεν, ἀλλὰ τῆς μιᾶς ἐκείνης καὶ σωτηρίου τὴν μνήμην ἐπιτελοῦμεν. Τοῦτο γὰρ ἡμῖν αὑτὸς ὁ Δεσπότης προσέταξε. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν· ἵνα τῇ θεωρίᾳ τὸν τύπον τῶν ὑπὲρ ἡμῶν γεγενημένων ἀναμιμνησκώμεθα παθημάτων, καὶ τὴν περὶ τὸν εὐεργέτην ἀγάπην πυρσεύωμεν, καὶ τῶν μελλόντων ἀγαθῶν προσμένωμεν τὴν ἀπόλαυσιν. Ὁ μέντοι θεῖος ᾿Απόστολος σκιὰν τῶν ἐπουρανίων καλέσας τὴν κατὰ νόμον λατρείαν, Γραφικῇ μαρτυρίᾳ βεβαιοῖ τὸν λόγον. « Καθὼς κεχρημάτισται Μωῦσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν. Ὅρα γὰρ, φησὶ, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. » Σχήματα γὰρ αὑτῷ δείξας ἐν τῷ ὄρει τινὰ, ἐκείνοις προσόμοια κατασκευάσαι προσέταξεν. Οὐκοῦν τύποι τῶν ἐπουρανίων τὰ παλαιά. Τοῦτο γὰρ ἐπάγει "
« Pas gar archiereus eis to prospherein dōra te kai thysias kathistatai" hothen anankaion echein ti kai touton ho prosenenkę̄. » Idion archiereōs to prospherein dōra tǭ tōn holōn Theǭ. Toutou charin ho Monogenēs enanthrōpēsas, kai tēn hēmeteran physin « Ei men gar ēn epi tēs gēs, oud᾽ an ēn hiereus, ontōn tōn hiereōn tōn prospherontōn kata nomon ta dōra, oitines hypodeigmati kai skią latreuousi tōn epouraniōn. » Tauta eis apologian tetheiken, didaskōn hōs ou tou nomou katēgorei, alla septon hēgeitai kakeinon, hōs echonta tōn epouraniōn ton typon. Toutou charin ephē hoti peritton ēn auton en tę̄ gę̄ diaitōmenon hierea kalein, tōn kata nomon hiereōn tēn nomikēn ekplērountōn latreian. Ei toinyn kai hē kata nomon hierōsynē to telos edexato, kai ho kata taxin Melchisedek archiereus tēn thysian prosēnenke, kai thysias heteras anendeeis kathestēke, ti dēpote tēs kainēs diathēkēs hoi hiereis tēn mystikēn leitourgian epitelousin? ᾿Alla dēlon tois ta theia pepaideumenois, hōs ouk allēn tina thysian prospheromen, alla tēs mias ekeinēs kai sōtēriou tēn mnēmēn epiteloumen. Touto gar hēmin hautos ho Despotēs prosetaxe. Touto poieite eis tēn emēn anamnēsin; hina tę̄ theōrią ton typon tōn hyper hēmōn gegenēmenōn anamimnēskōmetha pathēmatōn, kai tēn peri ton euergetēn agapēn pyrseuōmen, kai tōn mellontōn agathōn prosmenōmen tēn apolausin. Ho mentoi theios ᾿Apostolos skian tōn epouraniōn kalesas tēn kata nomon latreian, Graphikę̄ martyrią bebaioi ton logon. « Kathōs kechrēmatistai Mōysēs mellōn epitelein tēn skēnēn. Hora gar, phēsi, poiēseis panta kata ton typon ton deichthenta soi en tǭ orei. » Schēmata gar hautǭ deixas en tǭ orei tina, ekeinois prosomoia kataskeuasai prosetaxen. Oukoun typoi tōn epouraniōn ta palaia. Touto gar epagei "
“For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this one too to have something to offer.” It is proper to a high priest to offer gifts to the God of all. For this reason the Only-begotten, having become man and our nature … “If he were on earth, he would not be a priest at all, since there are priests who offer the gifts according to the law; they serve a copy and shadow of the heavenly things.” These things he has set down by way of defence, teaching that he is not accusing the law, but regards it too as venerable, as having the type of the heavenly things. For this reason he said that it would be superfluous to call him a priest while he lived on earth, since the priests under the law were carrying out the legal worship. If, then, the priesthood under the law has received its end, and the high priest according to the order of Melchizedek has offered the sacrifice and made other sacrifices unnecessary, why do the priests of the new covenant perform the mystical liturgy? But it is clear to those instructed in divine things that we do not offer some other sacrifice, but perform the memorial of that one saving sacrifice. For the Master himself commanded us this: “Do this in remembrance of me,” so that by beholding the type we may recall the sufferings undergone for us, and kindle our love for the Benefactor, and await the enjoyment of the good things to come. Now the divine Apostle, having called the worship under the law a shadow of the heavenly things, confirms the word with a testimony of Scripture: “Just as Moses was instructed when he was about to complete the tent: See, he says, that you make everything according to the pattern shown you on the mountain.” For having shown him certain shapes on the mountain, he commanded him to construct things like them. So the old things are types of the heavenly things. For this is what he adds:
Textual problem in this passage: see the notes.
Heb 8:3–5 (quotation, high confidence) · Luke 22:19 (quotation, high confidence) · 1 Cor 11:24 (quotation, high confidence) · Exod 25:40 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the law's worship was a copy of heavenly things, and that the church's priests offer no new sacrifice but the memorial of Christ's one saving sacrifice, as he commanded.
- Ref 8.3 covers Heb 8:3–5. Words are lost in the scan after “our nature” (marked “…”). Theodoret's statement that the church's liturgy is the memorial of the one sacrifice, not another sacrifice, is translated as written. Quotations: Heb 8:3–5; Luke 22:19 (1 Cor 11:24); Exod 25:40.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and column letter; OCR slips; marginal verse numeral; split word, marginal verse numerals and OCR slip; stray marks; κ read as χ): γ΄. « Πᾶς → « Πᾶς; δῶρά πε → δῶρά τε; τὴν ἡ μετέραν φύσιν δ', ε΄. «ἘΠ μὲν → τὴν ἡμετέραν φύσιν « Εἰ μὲν; λατρεύουσι τῶν ἐπουρανίων. ν Ταῦτα εἰς ἀπολογίαν Β τέθεικεν → λατρεύουσι τῶν ἐπουρανίων. » Ταῦτα εἰς ἀπολογίαν τέθεικεν; ἣν αὐτὸν → ἦν αὐτὸν; ἐχπληρούντων → ἐκπληρούντων; ΕἸ τοί. νυν → Εἰ τοίνυν; ἀνάμνησιν" ν ἵνά → ἀνάμνησιν· ἵνα; ἀναμιμνησχώμεθα → ἀναμιμνησκώμεθα; πυρσεύτωμεν → πυρσεύωμεν; ἀπόλαυσι! → ἀπόλαυσιν; λατρείαν. Γραφιχῇ μαρτυρίᾳ βεδαιοῖ → λατρείαν, Γραφικῇ μαρτυρίᾳ βεβαιοῖ; χεχρημάτισται → κεχρημάτισται; πάντσ → πάντα; σο!ἐν τῷ ὄρει ν → σοι ἐν τῷ ὄρει. »; χκατασχενάσαι προῦταξεν → κατασκευάσαι προσέταξεν.
Topics: Eucharist
Cite (SBL): Theodoret, Interp. Heb. 8.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-3
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
8.6PG 82
« Νυνὶ δὲ διαφορωτέρας τετύχηκε λειτουργίας, ὅσῳ κρείττονός ἔστι διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. » Συντόμως ἔδειξε τὴν ὑπεροχήν. Ἡ μὲν γὰρ παλαιὰ διαθήκη σωματικὰς ἐπαγγελίας εἶχε συνεζευγμένας, γῆν ῥέουσαν γάλα καὶ μέλι, καὶ γῆν ἐλαιώνων καὶ ἀμπελώνων, καὶ παίδων πλῆθος, καὶ τὰ τούτοις προσόμοια, Ἡ δὲ καινὴ ζωὴν αἰώνιον καὶ οὐρανῶν βασιλείαν. Οὕτω δείξας τῆς Λευϊτικῆς ἱερωσύνης ὑπερκειμένην τὴν κατὰ τάξιν Μελχισεδὲκ, προφανῶς λοιπὸν ἀναλαμβάνει τὸν ὑπὲρ τῆς καινῆς διαθήκης ἀγῶνα.
« Nyni de diaphorōteras tetychēke leitourgias, hosǭ kreittonos esti diathēkēs mesitēs, hētis epi kreittosin epangeliais nenomothetētai. » Syntomōs edeixe tēn hyperochēn. Hē men gar palaia diathēkē sōmatikas epangelias eiche synezeugmenas, gēn rheousan gala kai meli, kai gēn elaiōnōn kai ampelōnōn, kai paidōn plēthos, kai ta toutois prosomoia, Hē de kainē zōēn aiōnion kai ouranōn basileian. Houtō deixas tēs Leuïtikēs hierōsynēs hyperkeimenēn tēn kata taxin Melchisedek, prophanōs loipon analambanei ton hyper tēs kainēs diathēkēs agōna.
“But now he has obtained a more excellent ministry, by as much as he is the mediator of a better covenant, which has been enacted on better promises.” He has shown the superiority briefly. For the old covenant had bodily promises joined to it: a land flowing with milk and honey, a land of olive groves and vineyards, a multitude of children, and things like these; but the new has eternal life and the kingdom of heaven. Having thus shown that the priesthood according to the order of Melchizedek is superior to the Levitical, he now openly takes up the contest on behalf of the new covenant.
Heb 8:6 (quotation, high confidence) · Exod 3:8 (allusion, high confidence) · Deut 6:11 (allusion, medium confidence)
Notes and citation
Summary: Theodoret contrasts the bodily promises of the old covenant with the eternal life and kingdom promised by the new.
- Quotation: Heb 8:6. Allusions: Exod 3:8; Deut 6:11.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and footnote number; column letter; marginal verse numeral): ς΄. « Νυνὶ → « Νυνὶ; λειτουργίας, κῳ 15 κρείττονός → λειτουργίας, ὅσῳ κρείττονός; ἥτις ἐπὶ Ὁ κρείττοσιν → ἥτις ἐπὶ κρείττοσιν; συνεξευγμένας → συνεζευγμένας; ἐέουσαν → ῥέουσαν; Ἢ δὲ καινὴ → Ἡ δὲ καινὴ; ἀναλαμθάνει → ἀναλαμβάνει.
Cite (SBL): Theodoret, Interp. Heb. 8.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-6
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
8.7PG 82
«Εἰ γὰρ ἡ πρώτη σκηνὴ ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐξητεῖτο τόπος. » Τὸ, ἄμεμπτος, ἀντὶ τοῦ, Τρ ὅτῳ καὶ Β. ζὰ τητα, ἀμέμπτους τοὺς χρωμένους ἐργαζομένη. Ἐπειδὴ δὲ ἀπέχρη τοῦτο πλῆξαι τοὺς τῆς νομικῆς πολιτείας ἀντεχομένους, τὸν προφήτην Ἱερεμίαν εἰς τὴν τοῦ εἰρημένου μαρτυρίαν καλεῖ, καί φησι· « Μεμφόμενος γὰρ αὐτοὺς λέγει - Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος" ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος " διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἔκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων " Γνῶθι τὸν Κύριον" ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὑτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. » Ταύτην προσενεγκὼν τὴν μαρτυρίαν θαυμασίως ἄγαν καὶ συντόμως ἐκβάλλει τὸν νόμον, καί φησιν"
«Ei gar hē prōtē skēnē ēn amemptos, ouk an deuteras exēteito topos. » To, amemptos, anti tou, Tr hotǭ kai B. za tēta, amemptous tous chrōmenous ergazomenē. Epeidē de apechrē touto plēxai tous tēs nomikēs politeias antechomenous, ton prophētēn Hieremian eis tēn tou eirēmenou martyrian kalei, kai phēsi; « Memphomenos gar autous legei - Idou hēmerai erchontai, legei Kyrios, kai syntelesō epi ton oikon Israēl, kai epi ton oikon Iouda, diathēkēn kainēn, ou kata tēn diathēkēn, hēn diethemēn tois patrasin autōn en hēmerą epilabomenou mou tēs cheiros autōn, exagagein autous ek gēs Aigyptou, hoti autoi ouk enemeinan en tę̄ diathēkę̄ mou, kagō ēmelēsa autōn, legei Kyrios" hoti hautē hē diathēkē, hēn diathēsomai tǭ oikǭ Israēl meta tas hēmeras ekeinas, legei Kyrios " didous nomous mou eis tēn dianoian autōn, kai epi kardias autōn epigrapsō autous; kai esomai autois eis Theon, kai autoi esontai moi eis laon. Kai ou mē didaxōsin hekastos ton politēn autou, kai ekastos ton adelphon autou, legōn " Gnōthi ton Kyrion" hoti pantes eidēsousi me apo mikrou autōn heōs megalou hautōn, hoti hileōs esomai tais adikiais autōn, kai tōn hamartiōn autōn kai tōn anomiōn autōn ou mē mnēsthō eti. » Tautēn prosenenkōn tēn martyrian thaumasiōs agan kai syntomōs ekballei ton nomon, kai phēsin"
“For if that first tent had been faultless, no place would have been sought for a second.” “Faultless” in place of … making those who used it faultless. And since this sufficed to strike those who clung to the way of life under the law, he calls the prophet Jeremiah to testify to what has been said, and says: “For finding fault with them he says: Behold, days are coming, says the Lord, when I will establish with the house of Israel and with the house of Judah a new covenant, not like the covenant that I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: putting my laws into their mind, I will also write them on their hearts; and I will be their God, and they shall be my people. And they shall not teach, each one his fellow citizen and each one his brother, saying, Know the Lord; for all shall know me, from the least of them to the greatest of them. For I will be merciful toward their iniquities, and their sins and their lawless deeds I will remember no more.” Having brought forward this testimony, he very wonderfully and briefly casts out the law, and says:
Heb 8:7–12 (quotation, high confidence) · Jer 31:31–34 (38:31-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret introduces Jeremiah's prophecy of the new covenant as proof that the first was not faultless.
- Ref 8.7 covers Heb 8:7–12. The lemma of 8:7 reads “tent” (σκηνή) in the scan where Hebrews has “that first [covenant]”; probably a slip. Words are lost in the gloss on “faultless” (marked “…”). Quotations: Heb 8:7–12; Jer 31:31–34 (38:31–34 LXX).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and footnote number; OCR slips; footnote number, column letter and OCR slip; marginal verse numeral; marginal verse numerals and OCR slip; stray letter): ζ΄. «Εἰ → «Εἰ; τόπο; → τόπος; καέ φησι" η--ιἰβ΄. « → καί φησι· «; ἐπιλαδομένου μου τῇς χειρὸς → ἐπιλαβομένου μου τῆς χειρὸς; χἀγὼ ἡμέλησα αὖτῶν → κἀγὼ ἠμέλησα αὐτῶν; ἂν διαθήσομαι → ἣν διαθήσομαι; ἐπιγράψω 15 αὐτούς " καὶ Β ἕπομαι → ἐπιγράψω αὐτούς· καὶ ἔσομαι; ἕχαστος τὸν πολίτην αὖτοῦ → ἕκαστος τὸν πολίτην αὐτοῦ; ἕως δ μεγάλου → ἕως μεγάλου; μνησθῶ ἕτι "7, » → μνησθῶ ἔτι. »; προσενεγγὼν → προσενεγκὼν; ἐχθάλλει → ἐκβάλλει.
Cite (SBL): Theodoret, Interp. Heb. 8.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-8-7) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
8.13PG 82
« Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην. Τὸ δὲ παλαιούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. » Θνητοῖς γὰρ ἀνθρώποις ὁ νόμος ἁρμόδιος, ἡ δὲ καινὴ διαθήκη τὴν αἰώνιον ἡμῖν ὑπισχνεῖται ζωήν. Εἰκότως τοίνυν ἐκείνη μὲν γεγήρακεν, αὕτη δὲ καινὴ μένει διὰ παντὸς, ὡς τοῖς ἀγηράτοις αἰῶσι συνεζευγμένη. Τοῦτο καὶ ἡ προφητεία δεδήλωκεν, ὅτι Οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὑτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων" Γνῶθι τὸν Κύριον" ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν. Τοῦτο δὲ οὐ κατὰ τὸν παρόντα βίον γεγένηται, ἀλλὰ κατ᾽ ἐκεῖνον γενήσεται. Οἱ γὰρ ἔτι τὸν τῆς ἀπιστίας περικείμενοι ζόφον, ἐκεῖ τὴν ἀλήθειαν ὄψονται, καὶ κόψονται κατὰ τὴν θείαν φωνήν. Ἐπειδὴ δὲ σκιὰν τῶν ἐπουρανίων τὴν κατὰ νόμον λατρείαν ἐκάλεσεν ἐν τοῖς πρόσθεν ἡρμηνευμένοις, τοῦτον ἐξυφαίνει τὸν λόγον.
« En tǭ legein kainēn, pepalaiōke tēn prōtēn. To de palaioumenon kai gēraskon, engys aphanismou. » Thnētois gar anthrōpois ho nomos harmodios, hē de kainē diathēkē tēn aiōnion hēmin hypischneitai zōēn. Eikotōs toinyn ekeinē men gegēraken, hautē de kainē menei dia pantos, hōs tois agēratois aiōsi synezeugmenē. Touto kai hē prophēteia dedēlōken, hoti Ou mē didaxōsin hekastos ton politēn hautou, kai hekastos ton adelphon autou, legōn" Gnōthi ton Kyrion" hoti pantes eidēsousi me apo mikrou autōn heōs megalou autōn. Touto de ou kata ton paronta bion gegenētai, alla kat᾽ ekeinon genēsetai. Hoi gar eti ton tēs apistias perikeimenoi zophon, ekei tēn alētheian opsontai, kai kopsontai kata tēn theian phōnēn. Epeidē de skian tōn epouraniōn tēn kata nomon latreian ekalesen en tois prosthen hērmēneumenois, touton exyphainei ton logon.
“In speaking of a new covenant, he has made the first old; and what is becoming old and growing aged is near to vanishing.” For the law was suited to mortal men, but the new covenant promises us eternal life. Fittingly, then, that one has grown old, but this one remains new always, as joined to the ageless ages. This the prophecy too has shown: “They shall not teach, each one his fellow citizen and each one his brother, saying, Know the Lord; for all shall know me, from the least of them to the greatest of them.” This has not happened in the present life, but will happen in that one. For those who still wear the darkness of unbelief will there see the truth, and will mourn, according to the divine word. And since in what was explained before he called the worship under the law a shadow of the heavenly things, he now weaves this argument.
Heb 8:13 (quotation, high confidence) · Jer 31:34 (38:34 LXX) (quotation, high confidence) · Zech 12:10 (allusion, medium confidence) · Rev 1:7 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains that the old covenant, suited to mortal life, has grown old, while the new remains ever new, and that Jeremiah's “all shall know me” will be fulfilled in the life to come.
- Quotations: Heb 8:13; Jer 31:34 (38:34 LXX). Allusion: Zech 12:10 (cf. Rev 1:7), “they will see … and mourn”.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral, stray letter and OCR slip; split word; κ read as χ): ιγ΄. ε Ἐν τῷ λέγειν δ καινὴν, πεπαλαίωχε → « Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε; γηράσχον → γηράσκον; ἀφανισμοῦ. ν → ἀφανισμοῦ. »; ἕχαστος τὸν ἀδειφρὸν αὑτοῦ,.έγων → ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων; μὲ ἀπὸ → με ἀπὸ; ζό-. φον → ζόφον; ἐπουρα» γίων → ἐπουρανίων.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 8.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-13
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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.