Interpretation of Hebrews 9.1–10.39
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.1PG 82
« Εἶχε μὲν οὖν καὶ ἡ πρώτη σκηνὴ δικαιώματα λατρείας. » Τὰς ἐντολὰς οὕτως ἐκάλεσε, καθὼς τὴν θείαν ἐποιοῦντο λατρείαν. Οὕτω γὰρ καὶ ὁ μακάριος λέγει Δαβίδ " ε Τὰ δικαιώματά σου δίδαξόν με. » Καὶ αὐτὸς δὲ ὁ νομοθέτης " Ταῦτα τὰ κρίματα, καὶ τὰ δικαιώματα, ἃ ἐλάλησε Κύριος τοῖς υἱοῖς Ἰσραήλ. ᾿Αλλὰ πρὸ τῶν ἄλλων ἁπάντων περὶ τῆς σκηνῆς διαλέγεται. ε Τό τε ἅγιον κοσμικόν. » Τὴν σκηνὴν οὕτως ἐκάλεσε, τύπον ἐπέχουσαν τοῦ κόσμου παντός. Καταπετάσματι γὰρ μέσῳ διῃρεῖτο διχῇ, καὶ τὰ μὲν αὐτῆς ἐκαλεῖτο ἅγια, τὰ δὲ Ἅγια τῶν ἁγίων. Καὶ ἐμιμεῖτο τὰ μὲν ἅγια τὴν ἐν τῇ γῇ πολιτείαν " τὰ δὲ Ἅγια τῶν ἁγίων τὸ τῶν οὐρανῶν ἐνδιαίτημα "". Αὐτὸ δὲ τὸ καταπέτασμα τοῦ στερεώματος ἐπλήρου τὴν χρείαν. Δύο γὰρ εἶναι οὐρανοὺς ἐδίδαξεν ἡμᾶς ἡ θεία Γραφὴ, ὧν τὸν μὲν πρῶτον μετὰ τῆς γῆς ἐδημιούργησεν ὁ θεὸς, τὸν δὲ δεύτερον τῇ δευτέρᾳ πεποίηκεν, εἰρηκώς " « Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος.» Εἶτα ἐπήγαγε" ε Καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. » Οὕτω καὶ ὁ μακάριος λέγει Δαβίδ" « Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ. ν Οὗτος γὰρ ὁ οὐρανὸς ἡμῶν μέν ἐστιν ὄροφος, ταῖς δὲ ἀοράτοις δυνάμεσιν ἐδάφους χρείαν πληροῖ. Καθάπερ τοίνυν οὗτος ἀπὸ τῶν ἄνω τὰ κάτω διείργει, οὕτω τὸ καταπέτασμα μέσον τῆς σκηνῆς διατεταμένον ἐχώριζεν ἀπὸ τῶν ἁγίων τὰ Ἅγια τῶν ἁγίων.
« Eiche men oun kai hē prōtē skēnē dikaiōmata latreias. » Tas entolas houtōs ekalese, kathōs tēn theian epoiounto latreian. Houtō gar kai ho makarios legei Dabid " e Ta dikaiōmata sou didaxon me. » Kai autos de ho nomothetēs " Tauta ta krimata, kai ta dikaiōmata, ha elalēse Kyrios tois huiois Israēl. ᾿Alla pro tōn allōn hapantōn peri tēs skēnēs dialegetai. e To te hagion kosmikon. » Tēn skēnēn houtōs ekalese, typon epechousan tou kosmou pantos. Katapetasmati gar mesǭ dię̄reito dichę̄, kai ta men autēs ekaleito hagia, ta de Hagia tōn hagiōn. Kai emimeito ta men hagia tēn en tę̄ gę̄ politeian " ta de Hagia tōn hagiōn to tōn ouranōn endiaitēma "". Auto de to katapetasma tou stereōmatos eplērou tēn chreian. Dyo gar einai ouranous edidaxen hēmas hē theia Graphē, hōn ton men prōton meta tēs gēs edēmiourgēsen ho theos, ton de deuteron tę̄ deuterą pepoiēken, eirēkōs " « Genēthētō stereōma en mesǭ tou hydatos.» Eita epēgage" e Kai ekalesen ho Theos to stereōma ouranon. » Houtō kai ho makarios legei Dabid" « Ho ouranos tou ouranou tǭ Kyriǭ. n Houtos gar ho ouranos hēmōn men estin orophos, tais de aoratois dynamesin edaphous chreian plēroi. Kathaper toinyn houtos apo tōn anō ta katō dieirgei, houtō to katapetasma meson tēs skēnēs diatetamenon echōrizen apo tōn hagiōn ta Hagia tōn hagiōn.
“Now even the first covenant had regulations of worship.” He so called the commandments according to which they performed the divine worship. So too the blessed David says: “Teach me your statutes.” And the lawgiver himself: “These are the judgments and the statutes that the Lord spoke to the sons of Israel.” But before all the rest he discusses the tent. “And the earthly sanctuary.” He so called the tent, as bearing the type of the whole world. For it was divided in two by a curtain in the middle, and one part of it was called the Holy Place, the other the Holy of Holies. And the Holy Place imitated life on earth, and the Holy of Holies the dwelling in heaven. And the curtain itself fulfilled the function of the firmament. For the divine Scripture has taught us that there are two heavens, of which God created the first with the earth, and made the second on the second day, saying: “Let there be a firmament in the midst of the water.” Then he added: “And God called the firmament heaven.” So too the blessed David says: “The heaven of heaven is the Lord’s.” For this heaven is a roof for us, but for the invisible powers it fulfils the function of a floor. Just as, then, it separates the things below from those above, so the curtain stretched across the middle of the tent separated the Holy of Holies from the Holy Place.
Heb 9:1 (quotation, high confidence) · Ps 119:12 (118:12 LXX) (quotation, high confidence) · Lev 26:46 (allusion, low confidence) · Gen 1:6 (quotation, high confidence) · Gen 1:8 (quotation, high confidence) · Ps 115:16 (113:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the tabernacle as a type of the world, its curtain dividing the Holy Place (earth) from the Holy of Holies (heaven) as the firmament divides the two heavens.
- Latin debris from Migne's column removed. Quotations: Heb 9:1; Ps 119:12 (118:12 LXX); Gen 1:6, 8; Ps 115:16 (113:24 LXX). The lawgiver's words resemble Lev 26:46 and Deut 4:45 (uncertain which).
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; OCR slips and column letter; marginal verse numeral and stray mark; split word): α΄. « Εἶχε μὲν οὖν. καὶ → « Εἶχε μὲν οὖν καὶ; γὰρ καὶ ὁ μακάριος λέγει Δαδίδ → γὰρ καὶ ὁ μακάριος λέγει Δαβίδ; ἐχάλεσς → ἐκάλεσε; οὗτως → οὕτως; [εοἱ ἰνος ἐδ ἰῇ "Δ ηὶ τ) ἰπ ρος οἱ ἢαὶ 5977 ἰπ ᾿Π|4. Οἱ δηΐπι ἱπι οἰ μι οἱ εἱ οἱ ἃ Α → ; τὰ δὲ “Αγια → τὰ δὲ Ἅγια; Καὶ ρει! δ} ἃ οἱ ἰῃ {18 οἱ ":θ- «οἰ 'ν Υεα8. ὃ. ε ος οὐ δὰ υΐ, Ρὸν ἐμιμεῖτο → Καὶ ἐμιμεῖτο; Δγια τῶν ἁγίων τὸ → Ἅγια τῶν ἁγίων τὸ; ἡ μᾶς → ἡμᾶς; Οὕτω καὶ ὁ μακάριος λέγει Δαδίδ → Οὕτω καὶ ὁ μακάριος λέγει Δαβίδ; ὁ οὐ» ρανὸς ἐμῶν → ὁ οὐρανὸς ἡμῶν; ἐχώοιζεν ἀπὸ τῶν Β ἁγίων τὰ ἽΛγια → ἐχώριζεν ἀπὸ τῶν ἁγίων τὰ Ἅγια.
Cite (SBL): Theodoret, Interp. Heb. 9.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-1
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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.
9.2PG 82
« Σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία, καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ἅγια. » Προπαροξυτόνως ἀναγνωστέον τὰ ἅγια " οὕτω γὰρ ἡμᾶς διδάσκει νοεῖν τὸ ἕτερον ὄνομα.
« Skēnē gar kateskeuasthē hē prōtē, en hę̄ hē te lychnia, kai hē trapeza, kai hē prothesis tōn artōn, hētis legetai hagia. » Proparoxytonōs anagnōsteon ta hagia " houtō gar hēmas didaskei noein to heteron onoma.
“For a tent was prepared, the first one, in which were the lampstand, and the table, and the presentation of the bread; this is called the Holy Place.” “Holy Place” (hagia) is to be read with the accent on the third syllable from the end; for so the other name teaches us to understand it.
Heb 9:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that “Holy Place” here must be read as a neuter plural, matching the name “Holy of Holies.”
- Theodoret means that ἅγια is the neuter plural (“holy things”, the Holy Place), accented on the antepenult, not the feminine ἁγία (“holy”, agreeing with “tent”), as the parallel name “Holy of Holies” (Ἅγια ἁγίων) shows. Quotation: Heb 9:2.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral and stray mark): β΄. ε« Σκηνὴ → « Σκηνὴ; ἢ πρώτη, ἐν ἦ ἢ τε → ἡ πρώτη, ἐν ᾗ ἥ τε; τις λέγεται → ἥτις λέγεται.
Cite (SBL): Theodoret, Interp. Heb. 9.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-9-2) · 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.
9.8PG 82
« Μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια ἁγίων, χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος ᾿Ααρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης " ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης ἐπισκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. » Διὰ τοῦ ἱλαστηρίου καὶ τῶν Χερουβὶμ ἔδειξεν ὡς ἐκεῖνα τῶν ἐπουρανίων ἔχει τὸν τύπον" διὰ δὲ τοῦ λύχνου, καὶ τῆς τραπέζης, τὸν παρόντα βίον ἡνίξατο. « Τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν εἰσίασιν οἱ ἱερεῖς μόνοι διαπαντὸς τὰς λατρείας ἐπιτελοῦντες " εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ἀρχιερεὺς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων. » Διαῤῥαίνειν γὰρ τὴν τοῦ ἱλαστηρίου τῷ δακτύλῳ προσετάχθη τὸ αἷμα. « Τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν. ν» Τούτου χάριν, φησὶν, ἄβατα ἦν τοῖς πολλοῖς τὰ Ἅγια τῶν ἁγίων, ὡς ἔτι κρατούσης τῆς κατὰ νόμον λατρείας. Εἰδέναι μέντοι χρὴ, ὡς τοῦ Θεοῦ ταῦθ᾽ οὕτως γενέσθαι κελεύσαντος, ὁ θεῖος ᾿Απόστολος τὸ Πνεῦμα ἔφη τὸ ἅγιον ταῦτα δεδηλωκέναι, δεικνὺς τὴν ἀξίαν τοῦ Πνεύματος. « Ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ᾽ ὃν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, μόνον ἐπὶ βρώμασι καὶ πόμασι. Καὶ διαφόροις βαπτισμοῖς, καὶ δικαιώμασι σαρκὸς, μέχρι καιροῦ διορθώσεως ἐπικείμενα. » Παραβολικῶς, φησὶ, διὰ τῆς σκηνῆς διδασκόμεθα, ὡς ὁ νόμος τῷδε τῷ βίῳ πρόσφορος, καὶ τοῖς θνητὴν ἔτι ἔχουσι τὴν φύσιν ἁρμόδιος. Τούτου χάριν οἱ ἱερεῖς εἰς μὲν τὴν πρώτην εἰσίεσαν σκηνὴν, καὶ τὴν νενομισμένην ἐπετέλουν λατρείαν " εἰς δὲ τὰ Ἅγια τῶν ἁγίων οὐκέτι, εἷς δὲ μόνος ὁ ἀρχιερεὺς εἰσιὼν, τοῦ Δεσπότου Χριστοῦ τὸν τύπον ἐπλήρου, ὃς πρῶτος εἰς τὸν οὐρανὸν ἀνελήλυθε, καὶ βατὸν ἡμῖν τοῦτον ἀπέφηνε. Σαφῶς ἡμᾶς κἀν τοῖσδε λόγοις ἐδίδαξεν, ὡς οὐκ ἅπαντα τὸν νόμον ἐκβάλλει, τὰ περὶ βρώσεώς τε καὶ πόσεως, καὶ γονοῤῥυοῦς, καὶ λεπροῦ, καὶ τῆς ἀπὸ λέχους, καὶ ῥύσεως αἵματος. Οὗτοι γὰρ ἐβαπτίζοντο, καὶ τοῖς δὲ τούτων ἴσχυε καθαρὰν ἀποφῆναι συνείδησιν. Τούτων δὲ ἔκαστον οὐκ ἀλόγως ἐδόθη, ἀλλὰ κατά τινα χρείαν, ἣν λέγειν οὐ τοῦ παρόντος καιροῦ. Πρόσκαιρα δὲ ἦν ὅμως ἅπαντα, τὸν τῆς τελειότητος καιρὸν ἀναμένοντα " τοῦτο γὰρ ἔφη, μέχρις καιροῦ διορθώσεως ἐπικείμενα. Οὕτω δείξας τούτων τὸ ἀσθενὲς, τίθησιν ἐκ παραλλήλου τὰ τῆς καινῆς διαθήκης. « Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τουτέστιν οὐ ταύτης τῆς κτίσεως, οὐδὲ δι᾽ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. ν» Ἐνταῦθα σκηνὴν ἀχειροποίητον τὴν ἀνθρωπείαν φύσιν ἐκάλεσεν, ἣν ἀνέλαβεν ὁ Δεσπότης Χριστός. Οὐ γὰρ κατὰ γαμικὸν γεγένηται νόμον, ἀλλὰ τὸ πανάγιον Πνεῦμα τὴν σκηνὴν κατεσκεύασε. Τὸ δὲ, οὐ τῆς κτίσεως ταύτης, ἀντὶ τοῦ, Οὐ κατὰ νόμον φύσεως τῆς ἐν τῇ κτίσει πολιτευομένης. Προσενήνοχε δὲ ὑπὲρ ἡμῶν οὐκ αἷμα ταύρων καὶ τράγων, ἀλλὰ τὸ ἴδιον αἷμα " καὶ διὰ τούτου τοῦ αἵματος εἰς τὸν οὐρανὸν ἀνελήλυθεν, οὐκ ὡς οἱ ἀρχιερεῖς ἅπαξ τοῦ ἐνιαυτοῦ, ἀλλ᾽ ἐφάπαξ αἰώνιον λύτρωσιν εὑράμενος. Λύτρον γὰρ ἡμῶν γενόμενος, τῆς τοῦ θανάτου δυναστείας ἅπαντας ἡμᾶς ἠλευθέρωσεν. Εἶτα ἐκ παραδείγματος τοῦ εἰρημένου τὴν ἀλήθειαν δείκνυσιν. « Εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων, καὶ σποδὸς δαμάλεως ῥαντίζουσα, τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαρίσει τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν Θεῷ ζῶντι; » Εἰ γὰρ ζώων ἁλόγων αἷμα, καὶ τέφρα μεθ᾽ ὕδατος περιῤῥαινόμενα καθαίρει τὸν ἐγγεγενῆσθαι δοκοῦντα τῷ σώματι μολυσμὸν, πολλῷ μᾶλλον τοῦ Χριστοῦ τὸ αἷμα τὰς ἡμετέρας συνειδήσεις τῶν πονηρῶν ἔργων ἐλευθεροῖ, Νεκρὰ γὰρ ἔργα τὰ δυσώδη καὶ πονηρὰ κέκληκε. Καὶ τοῦτο δὲ κατὰ τὸ ἀνθρώπινον εἴρηκεν " ἄμωμον γὰρ ἐκεῖνο τὸ σῶμα τὸ θεῖον ἀπετέλεσε Πνεῦμα. Πάντα γὰρ εἶχε τοῦ θείου Πνεύματος τὰ χαρίσματα" καὶ ἐκ τοῦ πληρώματος αὐτοῦ, κατὰ τὸν θεῖον Ἰωάννην, ἡμεῖς πάντες ἐλάβομεν. Ἐπισημήνασθαι δὲ προσήκει, ὡς αἰώνιον προσηγόρευσε τὸ θεῖον Πνεῦμα. Τὸ δὲ αἰώνιον, οὐ κτιστόν. Τὸ γὰρ αἰώνιον χρονικὴν ἀρχὴν οὐκ εἶχε " τοῦ εἶναι.
« Meta de to deuteron katapetasma skēnē hē legomenē Hagia hagiōn, chrysoun echousa thymiatērion, kai tēn kibōton tēs diathēkēs perikekalymmenēn pantothen chrysiǭ, en hę̄ stamnos chrysē echousa to manna, kai hē rhabdos ᾿Aarōn hē blastēsasa, kai hai plakes tēs diathēkēs " hyperanō de autēs Cheroubim doxēs episkiazonta to hilastērion; peri hōn ouk esti nyn legein kata meros. » Dia tou hilastēriou kai tōn Cheroubim edeixen hōs ekeina tōn epouraniōn echei ton typon" dia de tou lychnou, kai tēs trapezēs, ton paronta bion hēnixato. « Toutōn de houtōs kateskeuasmenōn, eis men tēn prōtēn skēnēn eisiasin hoi hiereis monoi diapantos tas latreias epitelountes " eis de tēn deuteran hapax tou eniautou monos archiereus, ou chōris haimatos, ho prospherei hyper heautou kai tōn tou laou agnoēmatōn. » Diarrhainein gar tēn tou hilastēriou tǭ daktylǭ prosetachthē to haima. « Touto dēlountos tou Pneumatos tou hagiou, mēpō pephanerōsthai tēn tōn hagiōn hodon, eti tēs prōtēs skēnēs echousēs stasin. n» Toutou charin, phēsin, abata ēn tois pollois ta Hagia tōn hagiōn, hōs eti kratousēs tēs kata nomon latreias. Eidenai mentoi chrē, hōs tou Theou tauth᾽ houtōs genesthai keleusantos, ho theios ᾿Apostolos to Pneuma ephē to hagion tauta dedēlōkenai, deiknys tēn axian tou Pneumatos. « Hētis parabolē eis ton kairon ton enestēkota, kath᾽ hon dōra te kai thysiai prospherontai, mē dynamenai kata syneidēsin teleiōsai ton latreuonta, monon epi brōmasi kai pomasi. Kai diaphorois baptismois, kai dikaiōmasi sarkos, mechri kairou diorthōseōs epikeimena. » Parabolikōs, phēsi, dia tēs skēnēs didaskometha, hōs ho nomos tǭde tǭ biǭ prosphoros, kai tois thnētēn eti echousi tēn physin harmodios. Toutou charin hoi hiereis eis men tēn prōtēn eisiesan skēnēn, kai tēn nenomismenēn epeteloun latreian " eis de ta Hagia tōn hagiōn ouketi, heis de monos ho archiereus eisiōn, tou Despotou Christou ton typon eplērou, hos prōtos eis ton ouranon anelēlythe, kai baton hēmin touton apephēne. Saphōs hēmas kan toisde logois edidaxen, hōs ouk hapanta ton nomon ekballei, ta peri brōseōs te kai poseōs, kai gonorrhyous, kai leprou, kai tēs apo lechous, kai rhyseōs haimatos. Houtoi gar ebaptizonto, kai tois de toutōn ischye katharan apophēnai syneidēsin. Toutōn de ekaston ouk alogōs edothē, alla kata tina chreian, hēn legein ou tou parontos kairou. Proskaira de ēn homōs hapanta, ton tēs teleiotētos kairon anamenonta " touto gar ephē, mechris kairou diorthōseōs epikeimena. Houtō deixas toutōn to asthenes, tithēsin ek parallēlou ta tēs kainēs diathēkēs. « Christos de paragenomenos archiereus tōn mellontōn agathōn, dia tēs meizonos kai teleioteras skēnēs, ou cheiropoiētou, toutestin ou tautēs tēs ktiseōs, oude di᾽ haimatos tragōn kai moschōn, dia de tou idiou haimatos eisēlthen ephapax eis ta hagia, aiōnian lytrōsin heuramenos. n» Entautha skēnēn acheiropoiēton tēn anthrōpeian physin ekalesen, hēn anelaben ho Despotēs Christos. Ou gar kata gamikon gegenētai nomon, alla to panagion Pneuma tēn skēnēn kateskeuase. To de, ou tēs ktiseōs tautēs, anti tou, Ou kata nomon physeōs tēs en tę̄ ktisei politeuomenēs. Prosenēnoche de hyper hēmōn ouk haima taurōn kai tragōn, alla to idion haima " kai dia toutou tou haimatos eis ton ouranon anelēlythen, ouk hōs hoi archiereis hapax tou eniautou, all᾽ ephapax aiōnion lytrōsin heuramenos. Lytron gar hēmōn genomenos, tēs tou thanatou dynasteias hapantas hēmas ēleutherōsen. Eita ek paradeigmatos tou eirēmenou tēn alētheian deiknysin. « Ei gar to haima tragōn kai taurōn, kai spodos damaleōs rhantizousa, tous kekoinōmenous hagiazei pros tēn tēs sarkos katharotēta, posǭ mallon to haima tou Christou, hos dia Pneumatos aiōniou heauton prosēnenken amōmon tǭ Theǭ, katharisei tēn syneidēsin hēmōn apo nekrōn ergōn eis to latreuein Theǭ zōnti? » Ei gar zōōn halogōn haima, kai tephra meth᾽ hydatos perirrhainomena kathairei ton engegenēsthai dokounta tǭ sōmati molysmon, pollǭ mallon tou Christou to haima tas hēmeteras syneidēseis tōn ponērōn ergōn eleutheroi, Nekra gar erga ta dysōdē kai ponēra keklēke. Kai touto de kata to anthrōpinon eirēken " amōmon gar ekeino to sōma to theion apetelese Pneuma. Panta gar eiche tou theiou Pneumatos ta charismata" kai ek tou plērōmatos autou, kata ton theion Iōannēn, hēmeis pantes elabomen. Episēmēnasthai de prosēkei, hōs aiōnion prosēgoreuse to theion Pneuma. To de aiōnion, ou ktiston. To gar aiōnion chronikēn archēn ouk eiche " tou einai.
“Behind the second curtain was a tent called the Holy of Holies, having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, and Aaron’s rod that budded, and the tablets of the covenant; and above it the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.” Through the mercy seat and the cherubim he showed that those things bear the type of the heavenly things; and through the lamp and the table he hinted at the present life. “These things having been so prepared, the priests go continually into the first tent, performing the services; but into the second, only the high priest goes, once a year, and not without blood, which he offers for himself and for the sins of ignorance of the people.” For he was commanded to sprinkle the blood on the mercy seat with his finger. “By this the Holy Spirit indicates that the way into the holy places has not yet been revealed while the first tent still has standing.” For this reason, he says, the Holy of Holies was inaccessible to the many, since the worship under the law still prevailed. One must know, however, that, though it was God who commanded these things to be done so, the divine Apostle said that the Holy Spirit indicated them, showing the dignity of the Spirit. “This is a parable for the present time, according to which gifts and sacrifices are offered that cannot perfect the worshipper as to the conscience, but deal only with foods and drinks and various washings, regulations of the flesh imposed until the time of reformation.” By a parable, he says, we are taught through the tent that the law is suited to this life and fitted to those who still have a mortal nature. For this reason the priests went into the first tent and performed the customary worship, but no longer into the Holy of Holies; one alone, the high priest, going in, fulfilled the type of the Master Christ, who first ascended into heaven and made it accessible to us. Clearly, in these words too, he has taught us that he does not cast out the whole law, [but] the rules about food and drink, and about the man with a discharge, and the leper, and the woman after childbirth, and the flow of blood. For these were washed, and … of these had power to render the conscience pure. Each of these was given not without reason, but for some need, which it is not the present occasion to state. Yet all of them were temporary, awaiting the time of perfection; for this is what he said: “imposed until the time of reformation.” Having thus shown their weakness, he sets beside them the things of the new covenant. “But when Christ came as high priest of the good things to come, through the greater and more perfect tent, not made with hands, that is, not of this creation, not through the blood of goats and calves but through his own blood, he entered once for all into the holy places, having obtained eternal redemption.” Here he has called the human nature that the Master Christ assumed a tent not made with hands. For he was not born according to the law of marriage, but the all-holy Spirit constructed the tent. And “not of this creation” is in place of “not according to the law of nature that governs in creation.” And he offered for us not the blood of bulls and goats, but his own blood; and through this blood he ascended into heaven, not as the high priests did, once a year, but once for all, having obtained eternal redemption. For having become our ransom, he freed us all from the dominion of death. Then from an example he shows the truth of what has been said. “For if the blood of goats and bulls, and the ashes of a heifer sprinkling the defiled, sanctify for the purity of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God?” For if the blood of irrational animals and ashes sprinkled with water cleanse the defilement that seems to have come upon the body, much more does the blood of Christ free our consciences from evil works. For he has called the foul and evil works dead. And this too he has said in respect of the human: for it was the divine Spirit that made that body without blemish. For it had all the gifts of the divine Spirit; and “from his fullness,” according to the divine John, “we have all received.” One should note that he has called the divine Spirit eternal; and what is eternal is not created. For the eternal had no temporal beginning of its being.
Textual problem in this passage: see the notes.
Heb 9:3–14 (quotation, high confidence) · Lev 16:14 (allusion, high confidence) · Lev 12:1–8 (allusion, medium confidence) · Lev 15:1–33 (allusion, medium confidence) · Num 19:9 (allusion, high confidence) · John 1:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the tabernacle as a parable of the present life, notes that the Spirit's speaking through it shows his dignity, and calls Christ's virgin-born humanity the tent not made with hands, whose blood purifies the conscience.
- The ref is numbered 9.8, but the section covers Heb 9:3–14. Words are lost in the scan in the remark on washings (marked “…”). Theodoret's inferences that the Spirit's speaking shows his dignity and that the “eternal Spirit” is uncreated are translated as written. Latin debris from Migne's column removed. Quotations: Heb 9:3–14; John 1:16. Allusions: Lev 16:14; Lev 12; 13; 15; Num 19:9, 17–18.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside the quotation; OCR slip; OCR slips; column letter; marginal verse numeral; marginal verse numeral, split word and OCR slips; marginal verse numerals; marginal verse numerals and OCR slips; marginal verse numerals; κ read as χ; stray letter; κ read as χ): γε’. ε Μετὰ δὰ τὸ δεύτερον κατα πέτασμα σκηνὴ ἡ λεγομένη Αγια → « Μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια; θυμιατέριον, καὶ τὴν χιδωτὸν → θυμιατήριον, καὶ τὴν κιβωτὸν; περιχεχαλυμμένην → περικεκαλυμμένην; ἐν ἧ στάμνος χρυσῇ → ἐν ᾗ στάμνος χρυσῆ; ῥάδδος → ῥάβδος; Χερουδὶμ δόξης ἐπισχιάζοντα τὸ ἰλαστήριον᾽ → Χερουβὶμ δόξης ἐπισκιάζοντα τὸ ἱλαστήριον·; ἐϊαστηρίον καὶ τῶν Χερουδὶμ → ἱλαστηρίου καὶ τῶν Χερουβὶμ; ς’,ζ', ε Τούτων δὲ οὕτως χατεσχευασμένων → « Τούτων δὲ οὕτως κατεσκευασμένων; οὗ χωρὶς → οὐ χωρὶς; ἀγνοὴμάτων. ν» → ἀγνοημάτων. »; η΄. ε Τοῦτο → « Τοῦτο; ἀγίου, μήπω πεφανερῶδσθαι → ἁγίου, μήπω πεφανερῶσθαι; τῆ: πρώτης → τῆς πρώτης; ἄδατα ἦν τοῖς πολλοῖς τὰ για → ἄβατα ἦν τοῖς πολλοῖς τὰ Ἅγια; Εἰδέναι Ὦ μέντοι → Εἰδέναι μέντοι; θ᾽, ὑς εΒτις παραδολὴ → « Ἥτις παραβολὴ; ἑνέστηκότα → ἐνεστηκότα; Παραδολιχῶς → Παραβολικῶς; ἀρμόδιος → ἁρμόδιος; πρώτην Α εἰσίεσαν → πρώτην εἰσίεσαν; νενομισμέντν → νενομισμένην; “Αγια τῶν, ἁγίων → Ἅγια τῶν ἁγίων; κὰν τοῖσδε → κἀν τοῖσδε; ἐχδάλλει → ἐκβάλλει; ἐδαπτίζοντο → ἐβαπτίζοντο; ἔἤσχυε → ἴσχυε; ἀναμέγοτα → ἀναμένοντα; τούτων δ᾽ τὸ ἀσθενὲς → τούτων τὸ ἀσθενὲς; τα’, ιβ΄. ε Χριστὸς → « Χριστὸς; τελειοπέρας → τελειοτέρας; αἴμαϑος → αἵματος; λύτρωτιν → λύτρωσιν; σχηγὴν ἀχειροποίητον → σκηνὴν ἀχειροποίητον; ἀνέλαδεν → ἀνέλαβεν; γαμιχὸν → γαμικὸν; κείσεως ταύτῆς → κτίσεως ταύτης; τῇ ς κτίσει → τῇ κτίσει; Προσενήνοχε ὃὲ → Προσενήνοχε δὲ; ιγ’, ιδ΄. « Εἰ → « Εἰ; δαμάλεω; → δαμάλεως; τρᾶλλον → μᾶλλον; αἰωυἱου → αἰωνίου; χαθαρίσει → καθαρίσει; λα- «ρεύειν → λατρεύειν; “πἔφρα → τέφρα; πὸ ἀνθρώπινον → τὸ ἀνθρώπινον; ἡμεῖς πάντες ἴῃ ϑάποι ἰπδιιδὲ αἱ δὺῖ ἰποδὲ, δε πα οἱ (9 8.- ]α 1} Ἠα- Βε αὶ ἰοῦ δὶ, αἱ, ποτα ἰηἰεγοράδηϊα, ἰῃ ται οιηριϊομαπι δ} 11, οἱ 605 Α ἐλάδομεν → ἡμεῖς πάντες ἐλάβομεν; }ὺ γὰρ αἰώνιον → Τὸ γὰρ αἰώνιον.
Topics: Christology, Trinity
Cite (SBL): Theodoret, Interp. Heb. 9.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-8
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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.
9.15PG 82
« Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστὶν, ὅπως θανάτου γενομένου, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραθάσεων, τὴν ἐπαγγελίαν λάδωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.» Τούτου χάριν τὸν ὑπὲρ ἁπάντων κατεδέξατο θάνατον, ἵνα καὶ τοὺς ὑπὸ τὴν ἀρὰν τοῦ νόμου διὰ τὴν παράδασιν γενομένους ἀξιώσῃ τῆς σωτηρίας, καὶ τῶν αἰωνίων ἀγαθῶν κοινωνοὺς ἀποφήνῃ. « Ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διατιθεμένου. Διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος. » Τοῦτο τέθεικε, τοὺς ἐπὶ τῷ Δεσποτιχῷ θανάτῳ πληττομένους ψυχαγωγῶν, ὅτι διαθήκης διδομένης καινῆς, ἔδει γενέσθαι τὸν θάνατον. Μετὰ γὰρ τὴν τῶν διατιθεμένων τελευτὴν αἱ διαθῆκαι λαμθάνουσι τὴν ἰσχύν. Καὶ τοῦτο δείκνυσιν ἀπὸ τῆς παλαιᾶς. ιη΄-κβ΄. ε« Ὅθεν οὐδὲ ᾧ πρώτη χωρὶς αἵματος εγχεκαίνισται. Λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωσέως παντὶ τῷ λαῷ, λαδὼν τὸ αἷμα τῶν μόσχων καὶ τράγων "" μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου, αὐτό τε τὸ βιθλίον͵ καὶ πάντα τὸν λαὸν ἐῤῥάντισε, λέγων" ε Τοῦτο τὸ αἷμα τῆς δια" θήκης, ἧς ἐνετείλατο πρὸς ἡμᾶς ὁ Θεός. Καὶ τὴν σκηνὴν δὲ, καὶ πάντα τὰ σχεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐῤῥάντισε. Καὶ σχεδὸν ἐν αἴματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἰματεχχυσίας οὐ γίνεται ἄφεσις. ε« Ὃ τύπος τὰ παλαιὰ τῶν καινῶν ἀναμφισδητήτως ἀπέδειξεν. Εἰ τοίνυν καὶ ἕν τῷ τύπῳ αἷμα λαδὼν ὁ νομοθέτης, καὶ ὕδατι τοῦτο κεράσας, καὶ τὴν διαθήκην αὑτὴν, καὶ τὸν λαὸν, καὶ τὴν σκηνὴν περιέῤῥανε " καὶ μέντοι καὶ οἱ μοἀπ’ ἦλαυον "5, τί θαυμαστὸν, εἰ καὶ ἐπὶ τῆς ἀληθείας τοῦτο γεγενημένον εὑρίσκομεν; ᾿Αναγκαίως δὲ καὶ τὴν Μωσαϊχὴν τέθεικε μαρτυρίαν, ἐναργῶς τοῦτο δηλώσασαν" Τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο: πρὸς ὑμᾶς ὁ θεός. Ἐπειδὴ γὰρ ἡ θεία φύσις ἀθάνατος, διὰ τοῦ αἵματος τῶν ἱερείων τὸν τύπον ἑπλήρωσς ῃ τοῦ θανάτου, καὶ τὴν διαθήκην ἐκύρωσεν. Ἐπειδὴ δὲ οἂοἰ 5 ἐνηνθρώπησεν ὁ Θεὸς Λόγος, καὶ σῶμα εἶχε θνητὸν, οὐκέτι τῶν ἀλόγων ἐδεήθη θυμάτων, ἀλλὰ τῷ οἰκείῳ αἴματι τὴν καινὴν ἐχύρωσε διαθήκην. ᾿Αρμόττει γὰρ τῇ μὲν σκιᾷ ὁ τύπος, τῷ δὲ σώματι ἡ ἀλήθεια. Τύπος δὲ ἦν τοῦ μὲν βαπτίσματος τὸ ὕδωρ· τοῦ δὲ σωτηρίου αἵματος τὸ τῶν ἀλόγων αἷμα") τῆς δὲ τοῦ θείου Πνεύματος χάριτος, ἡ τοῦ ὑσσώπου θερμότης " τοῦ δὲ καινοῦ ἐνδύματος, τὸ κόκκινον ἔριον " τοῦ δὲ ἀπαθοῦς τῆς θεότητος, τὸ χέδρινον ξύλον, ἄσηπτον γὰρ τὸ ξύλον " τοῦ δὲ πάθους ἀνθρωπότητος "5, ἡ τῆς δαμάλεως κόνις. « Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίξεσθαι, ν ἀντὶ τοῦ, τοῖς ἀλόγοις. ε« Αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας, ν τουτέστι τῇ λογικῇ, καὶ ἀμώμῳ, καὶ ἁγί: θυσί. Οὐράνια δὲ τὰ πνευματικὰ κέκληκεν, οἷς ἡ Ἐκκλησία καδαΐρεται. : κδ'΄, ε Οὐ γὰρ" εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανὸν, νῦν ξμφανισῆῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν.» “δειξε καὶ ἀπὸ τοῦ τόπου τὴν διαφηράν, υἱ μὲν γὰρ ἱερεῖς εἰς τὴν χειρόποίητον εἰσῇεσὰν σκηνὴν, ἢ εἰς τὸν χειρότμητον νεών " αὐτὸς δὲ εἰς τὸν οὐρανόν. Τὸ δὲ, νῦν ἐμφραγισθῆγαι, ἀντὶ τοῦς ὡς ἄνθρωπος. Νῦν γὰρ πρῶτον εἰς τὸν οὐρανὸν φύαἰς ἀνελήλυθεν ἀνθρωπεία. ᾿ χε’, κς΄. ε« Οὐδ' ἵνα πολλάκις προσφέρῃ ἑαυτὸν, 8 ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται κατ᾽ ἐνιαυτὸν εἰς τὰ ἅγια ἐν αἴματι ἀλλοτρίῳ " ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ χχταδολῃ: κόσμου. ν» Οἱ κατὰ νόμον ἱερεῖς καθ᾽ ἕκαστον ἐνιαυτὸν εἰς τὰ ΓΛγια τῶν ἁγίων εἰσίασιν " ὁ δὲ Χριστὸς ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώγῶν τοῦτο πβποίηχεν. Καὶ ἐκεῖνο: μὲν ἐν αἵματι ἀλλοτρίῳ " αὐτὸς δὲ ἐν οἰχείῳρ. ε« Νῦν δὲ ἅπαξ ἐπὶ συντελείχ τῶν αἰώνων, εἰς ἀθέτησιν ἁμαρτίας, διὰ τῆς θυσίας αὑτοῦ πεφανέρωται. » Παντελῶς γὰρ τῆς ἁμαρτίας κατέλυσς τὴν ἰσχὺν, ἀθανασίαν ἡμῖν ὑπ’ογόμενος" ἐνοχλεῖν γὰρ αὕτη τοῖς ἀθανάτοις οὐ δύναται σώμασι. κτ', χη΄, ε Καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δῇ τοῦτο χρίσις " οὕτω καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται «ὡς αὐτὸν ἀπεχδεχομένοις εἰς σωτηρίαν. » "Ὥσπερ γὰρ ἅπαξ ὥρισται τῶν ἀνθρώπων ἀποθανεῖν ἕχαστον, ὁ δὲ τοῦ θανάτου τὸν ὄρον δεξάμενος, οὐκέτι μὲν ἁμαρτάνει, ἀναμένει δὲ τὴν ἐπὶ τοῖς βεδιωμένοις ἐξέτασιν "οὕτως ὁ Δεσπότης Χριστὸς ἅπαξ ὑπὲρ ἡμῶν προσενεχθεὶς, καὶ τὰς ἡμετέρας ἁμαρτίας ἀναλαδὼν, ἐπιφανέσεται πάλιν ἡμῖν, οὐκέτι τῆς ἁμαρτίας χρατούοςης, ἀντὶ τοῦ, χώραν οὐκέτι ἐχούσης κατὰ τῶν ἀνθρώπων τῇς ἁμαρτίας. Αὐτὸς γὰρ καὶ θνητὸν ἕμων ἔτι τὸ σῶμα, ε ᾿Αμαρτίαν οὐκ ἐποίησεν, οὐδὲ σ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. » σθα: μέντος δεῖ, ὅτι πολλῶν εἶπεν ἀνενεγκεῖν ἀμαρτις, καὶ οὐ πάντων. Οὐ γὰρ πάντες ἐπίστευσαν " τῶν οὖν πεπιστευκότων μόνων τὰς ἁμαρτία: δι-
« Kai dia touto diathēkēs kainēs mesitēs estin, hopōs thanatou genomenou, eis apolytrōsin tōn epi tę̄ prōtę̄ diathēkę̄ parathaseōn, tēn epangelian ladōsin hoi keklēmenoi tēs aiōniou klēronomias.» Toutou charin ton hyper hapantōn katedexato thanaton, hina kai tous hypo tēn aran tou nomou dia tēn paradasin genomenous axiōsę̄ tēs sōtērias, kai tōn aiōniōn agathōn koinōnous apophēnę̄. « Hopou gar diathēkē, thanaton anankē pheresthai tou diatithemenou. Diathēkē gar epi nekrois bebaia, epei mēpote ischyei hote zę̄ ho diathemenos. » Touto tetheike, tous epi tǭ Despotichǭ thanatǭ plēttomenous psychagōgōn, hoti diathēkēs didomenēs kainēs, edei genesthai ton thanaton. Meta gar tēn tōn diatithemenōn teleutēn hai diathēkai lamthanousi tēn ischyn. Kai touto deiknysin apo tēs palaias. iē΄-kb΄. e« Hothen oude hǭ prōtē chōris haimatos enchekainistai. Lalētheisēs gar pasēs entolēs kata ton nomon hypo Mōseōs panti tǭ laǭ, ladōn to haima tōn moschōn kai tragōn "" meta hydatos, kai eriou kokkinou, kai hyssōpou, auto te to bithlion͵ kai panta ton laon errhantise, legōn" e Touto to haima tēs dia" thēkēs, hēs eneteilato pros hēmas ho Theos. Kai tēn skēnēn de, kai panta ta scheuē tēs leitourgias tǭ haimati homoiōs errhantise. Kai schedon en aimati panta katharizetai kata ton nomon, kai chōris aimatechchysias ou ginetai aphesis. e« Ho typos ta palaia tōn kainōn anamphisdētētōs apedeixen. Ei toinyn kai hen tǭ typǭ haima ladōn ho nomothetēs, kai hydati touto kerasas, kai tēn diathēkēn hautēn, kai ton laon, kai tēn skēnēn perierrhane " kai mentoi kai hoi moap’ ēlauon "5, ti thaumaston, ei kai epi tēs alētheias touto gegenēmenon heuriskomen? ᾿Anankaiōs de kai tēn Mōsaïchēn tetheike martyrian, enargōs touto dēlōsasan" Touto to haima tēs diathēkēs, hēs eneteilato: pros hymas ho theos. Epeidē gar hē theia physis athanatos, dia tou haimatos tōn hiereiōn ton typon heplērōss ę̄ tou thanatou, kai tēn diathēkēn ekyrōsen. Epeidē de oaoi 5 enēnthrōpēsen ho Theos Logos, kai sōma eiche thnēton, ouketi tōn alogōn edeēthē thymatōn, alla tǭ oikeiǭ aimati tēn kainēn echyrōse diathēkēn. ᾿Armottei gar tę̄ men skią ho typos, tǭ de sōmati hē alētheia. Typos de ēn tou men baptismatos to hydōr; tou de sōtēriou haimatos to tōn alogōn haima") tēs de tou theiou Pneumatos charitos, hē tou hyssōpou thermotēs " tou de kainou endymatos, to kokkinon erion " tou de apathous tēs theotētos, to chedrinon xylon, asēpton gar to xylon " tou de pathous anthrōpotētos "5, hē tēs damaleōs konis. « Anankē oun ta men hypodeigmata tōn en tois ouranois toutois katharixesthai, n anti tou, tois alogois. e« Auta de ta epourania kreittosi thysiais para tautas, n toutesti tę̄ logikę̄, kai amōmǭ, kai hagi: thysi. Ourania de ta pneumatika keklēken, hois hē Ekklēsia kadaïretai. : kd'΄, e Ou gar" eis cheiropoiēta hagia eisēlthen ho Christos, antitypa tōn alēthinōn, all᾽ eis auton ton ouranon, nyn xmphanisēēnai tǭ prosōpǭ tou Theou hyper hēmōn.» “deixe kai apo tou topou tēn diaphēran, hui men gar hiereis eis tēn cheiropoiēton eisę̄esan skēnēn, ē eis ton cheirotmēton neōn " autos de eis ton ouranon. To de, nyn emphragisthēgai, anti tous hōs anthrōpos. Nyn gar prōton eis ton ouranon phyais anelēlythen anthrōpeia. ᾿ che’, ks΄. e« Oud' hina pollakis prospherę̄ heauton, 8 hōsper ho archiereus eiserchetai kat᾽ eniauton eis ta hagia en aimati allotriǭ " epei edei auton pollakis pathein apo chchtadolę̄: kosmou. n» Hoi kata nomon hiereis kath᾽ hekaston eniauton eis ta GLgia tōn hagiōn eisiasin " ho de Christos hapax epi synteleią tōn aiōgōn touto pbpoiēchen. Kai ekeino: men en haimati allotriǭ " autos de en oicheiǭr. e« Nyn de hapax epi synteleich tōn aiōnōn, eis athetēsin hamartias, dia tēs thysias hautou pephanerōtai. » Pantelōs gar tēs hamartias katelyss tēn ischyn, athanasian hēmin hyp’ogomenos" enochlein gar hautē tois athanatois ou dynatai sōmasi. kt', chē΄, e Kai kath᾽ hoson apokeitai tois anthrōpois hapax apothanein, meta dę̄ touto chrisis " houtō kai ho Christos hapax prosenechtheis eis to pollōn anenenkein hamartias, ek deuterou chōris hamartias ophthēsetai «hōs auton apechdechomenois eis sōtērian. » "Hōsper gar hapax hōristai tōn anthrōpōn apothanein hechaston, ho de tou thanatou ton oron dexamenos, ouketi men hamartanei, anamenei de tēn epi tois bediōmenois exetasin "houtōs ho Despotēs Christos hapax hyper hēmōn prosenechtheis, kai tas hēmeteras hamartias analadōn, epiphanesetai palin hēmin, ouketi tēs hamartias chratouosēs, anti tou, chōran ouketi echousēs kata tōn anthrōpōn tę̄s hamartias. Autos gar kai thnēton hemōn eti to sōma, e ᾿Amartian ouk epoiēsen, oude s heurethē dolos en tǭ stomati autou. » stha: mentos dei, hoti pollōn eipen anenenkein amartis, kai ou pantōn. Ou gar pantes episteusan " tōn oun pepisteukotōn monōn tas hamartia: di-
“And for this reason he is the mediator of a new covenant, so that, since a death has taken place for redemption from the transgressions under the first covenant, those who have been called may receive the promise of the eternal inheritance.” For this reason he accepted death on behalf of all, so that he might count worthy of salvation even those who had come under the curse of the law through transgression, and make them sharers in the eternal good things. “For where there is a covenant, the death of the one who made it must be established. For a covenant is valid over the dead, since it is never in force while the one who made it is alive.” He has set this down to console those who were troubled by the Master’s death: since a new covenant was being given, the death had to take place. For covenants take their force after the death of those who make them. And he shows this also from the old covenant. “Hence not even the first was inaugurated without blood. For when every commandment according to the law had been spoken by Moses to all the people, he took the blood of the calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant which God commanded for you.’ And likewise he sprinkled with the blood both the tent and all the vessels of the ministry. And under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness.” He has shown beyond dispute that the old things are types of the new. If, then, in the type too the lawgiver took blood, mixed it with water, and sprinkled the covenant itself, the people, and the tent, and they indeed received the benefit, what wonder is it if we find that this has happened also in the reality? He has necessarily set down also the testimony of Moses, which shows this plainly: “This is the blood of the covenant which God commanded for you.” For since the divine nature is immortal, he fulfilled the type of death through the blood of the victims and ratified the covenant. But when God the Word had become man and had a mortal body, he no longer needed irrational victims, but ratified the new covenant with his own blood. For the type befits the shadow, and the reality befits the body. The water was a type of baptism; the blood of the irrational animals, of the saving blood; the warmth of the hyssop, of the grace of the divine Spirit; the scarlet wool, of the new garment; the cedar wood, of the impassibility of the Godhead, for the wood does not decay; the ashes of the heifer, of the passion of the humanity. “It was necessary, then, for the copies of the things in the heavens to be purified with these,” that is, with the irrational animals, “but the heavenly things themselves with better sacrifices than these,” that is, with the rational, spotless, and holy sacrifice. He has called heavenly the spiritual things by which the church is purified. “For Christ did not enter holy places made with hands, antitypes of the true ones, but into heaven itself, now to appear in the presence of God on our behalf.” He showed the difference also from the place: the priests entered the tent made with hands or the temple of hewn stone, but he entered heaven. “Now to appear” means “as man.” For now for the first time has human nature ascended into heaven. “Nor was it to offer himself often, as the high priest enters the holy places year by year with blood not his own; for then he would have had to suffer often since the foundation of the world.” The priests under the law enter the Holy of Holies every year, but Christ has done this once, at the end of the ages; and they did so with blood not their own, but he with his own. “But now once for all at the end of the ages he has been manifested to put away sin by the sacrifice of himself.” For he has destroyed the power of sin completely, promising us immortality; for sin cannot trouble immortal bodies. “And just as it is appointed for men to die once, and after this comes judgment, so also Christ, having been offered once to bear the sins of many, will appear a second time without sin to those who eagerly wait for him, for salvation.” For just as it is fixed that each human being dies once, and the one who has received the limit of death no longer sins but awaits the examination of the life he has lived, so the Master Christ, having been offered once for us and having taken up our sins, will appear to us again, with sin no longer prevailing, that is, with sin no longer having any place against human beings. For he himself, even while he still had a mortal body, “committed no sin, nor was deceit found in his mouth.” One must know, however, that he said he bore the sins “of many,” and not of all. For not all believed; so the sins of those only who believed …
Heb 9:15–28 (quotation, high confidence) · Exod 24:8 (quotation, high confidence) · Exod 24:6–7 (allusion, high confidence) · Num 19:6 (allusion, high confidence) · Num 19:9 (allusion, high confidence) · Gal 3:13 (echo, medium confidence) · 1 Pet 2:22 (quotation, high confidence) · Isa 53:9 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains Christ's death as the death that ratifies the new covenant, reads the rites of Moses' covenant sacrifice as types of baptism, the Spirit, and Christ's divinity and passion, and stresses that Christ entered heaven once as man and will return without sin.
- The ref is numbered 9.15, but the section covers Heb 9:15–28. The section breaks off mid-sentence in the scan (marked “…”); the rest of the comment on 9:28 is lost. “And they indeed received the benefit” translates a garbled phrase (καὶ οἱ μοἀπ’ ἦλαυον, apparently a form of ἀπολαύω); “He has shown beyond dispute that the old things are types of the new” reads τύπους for the printed ὁ τύπος. In the list of types Theodoret combines the covenant sacrifice of Exod 24 with the red heifer rite of Num 19 (cedar wood, ashes). His remark that Christ bore the sins “of many, and not of all” because not all believed is translated as written. Latin debris from Migne’s column and footnote apparatus removed. Quotations: Heb 9:15–28; Exod 24:8; 1 Pet 2:22 (Isa 53:9).
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column; Latin debris from Migne's parallel column; OCR slip; footnote apparatus and marginal numerals removed; OCR slips; letters lost in the scan (Τύπος, σωτηρίου) and punctuation; marginal verse numeral; marginal verse numerals; OCR slip): ιε΄. ε« Καὶ → « Καὶ; τς’, ιζ΄, ε Ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φερεσθα: τοῦ → « Ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ; ἐπ πιοτίυ 8 σοπγηναίαπι εβὶ, δ Ιοψυΐῃ ποπάμην ναοὶ Β βεδαία → βεβαία; ὅτε ξῇ ὁ διαθέμενος, » πε, δοιῃ υἱτα]όσαιι δ μι ἰγοονλυ σα 408, οἱ ἰΔὴα 600εἴ δἰϊ. Εἰ δι (6- Μο- Ἰιος δἰ οδὶ Τοῦτο → ὅτε ζῇ ὁ διαθέμενος. » Τοῦτο; κόνις. δι ἔχει Β, "' τῶν τράγων Β. 35 ἀπολαύουσι Β, 5 Ο τὸ αἷμα, 5 ( τῆς ἀνθ. χΥ΄. ε ᾿Ανάγχη οὖν τὰ μὲν ὑποδιίγματα τῶν ἐν Α Υ Β5. 95. ε τοῖς → κόνις. « Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς; ύπος δὲ ἦν, τοῦ μὲν βαπτίσματος, τὸ ὕδωρ τοῦ δὲ τηρίου αἵματος, τῶν ἀλόγων αἷμα → Τύπος δὲ ἦν τοῦ μὲν βαπτίσματος τὸ ὕδωρ· τοῦ δὲ σωτηρίου αἵματος τὸ τῶν ἀλόγων αἷμα.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 9.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-15
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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 10
10.1PG 82
α΄. « Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθὰν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ᾽ ἐνιχυτὴν ταῖς αὐταῖς θυτίαις, αἷς προσφέρουσιν εἰς τὸ διηνεχὶς, οὐδέποτε δύναται τοὺς προσερχομένους τελτιῶται. ν Πράγματα καλεῖ τὸν μέλλοντα βίον· εἰκόνα δὲ τῶν πραγμάτων, τὴν εὐαγγελικὴν πολιτείαν· σκιὰν δὲ τῆς τῶν πραγμάτων εἰκόνος, τὴν Παλαιὰν Διαθήκην. Ἧ γὰρ εἰκὼν ἐναργέστερον δείκνυσι τὰ ἀρχέτυπα' ἡ δὲ σκιαγραφία τῆς εἰκόνος ἀμυδρότερον ταῦτα παραδηλοῖ. Ταύτῃ τῆς Παλαιᾶς Διαθήκης ἀπείχασε τὴν ἀσθένειαν. Πολλὰς γὰρ, φησὶ, θυσίας καὶ τὰς αὐτὰς κατ᾽ ἐνιαυτὸν προσφέροντες, τελειῶσαι τοὺς κατὰ νόμον πολιτευομένους οὐ δύνανται.
a΄. « Skian gar echōn ho nomos tōn mellontōn agathan, ouk autēn tēn eikona tōn pragmatōn, kat᾽ enichytēn tais autais thytiais, hais prospherousin eis to diēnechis, oudepote dynatai tous proserchomenous teltiōtai. n Pragmata kalei ton mellonta bion; eikona de tōn pragmatōn, tēn euangelikēn politeian; skian de tēs tōn pragmatōn eikonos, tēn Palaian Diathēkēn. Hē gar eikōn enargesteron deiknysi ta archetypa' hē de skiagraphia tēs eikonos amydroteron tauta paradēloi. Tautę̄ tēs Palaias Diathēkēs apeichase tēn astheneian. Pollas gar, phēsi, thysias kai tas autas kat᾽ eniauton prospherontes, teleiōsai tous kata nomon politeuomenous ou dynantai.
“For since the law has a shadow of the good things to come, not the very image of the realities, it can never, by the same sacrifices that they offer continually year by year, make perfect those who draw near.” He calls the life to come “the realities”; the image of the realities, the gospel way of life; and the shadow of the image of the realities, the Old Testament. For an image shows the originals more vividly, while the shadow-sketch of the image indicates them more faintly. With this he compared the weakness of the Old Testament. For, he says, though they offer many sacrifices, and the same ones, year by year, they cannot make perfect those who live under the law.
Heb 10:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret distinguishes the realities (the life to come), their image (the gospel way of life), and the shadow of that image (the Old Testament).
- Heb 10:1. Latin debris from Migne’s column and stray footnote references removed.
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column and footnote references; OCR slips; Latin debris from Migne's parallel column; split word rejoined; OCR slips): ΤΠ ἀγματα καλεῖ τὸν μέλλοντα βίον" εἰκὼν αὶ δὲ τῶν πο ἀγράτων → Πράγματα καλεῖ τὸν μέλλοντα βίον· εἰκόνα δὲ τῶν πραγμάτων; πολι- Πος ὁδῖ, γϑι] 0115 Ἔχροῖδι οἱ Ἰΐα, [Δοϊυπὶ,, νοὶ ἰὼ το ᾽α:) ΠΆΠ Ὁ ΟΧΟΙΪΒΙΠῚ : ἴρ86 διιαἱ γεμβ. 25, δθ, ε Νόχυα αἴ βα ρὲ οἴονται βοΐ ρϑιιπι, ἃ πη 08 δὶ θυ πν΄ τ᾿ Ομ τί δνἐπὶ ἀφ 18 αὐ ἰπ ἀπ ρ 18 ἰον ἰὴ Νοὴ ΄ σκιὰν → πολιτείαν· σκιὰν; εἰχόγος, τὴν το λἀσιιγαιίο δὰ οδιοηαΐξ Ουδβουγίιβ. απ ἰος Ὑὸ- Μυ} 185 πυ] δῖ 56 θη πη. ᾿ ἀΐπῖϑι γοθη (6θὲ πο πα ηι. οἱ οἷα, τη πο αἢ); 46πα) 88οϑδὶ γα ἴῃ ἡ. » Ὁ Ρια!.᾿,, 18. τ 7ολν. νι, 59, 40. Παλαιὰν Διαθέχην → εἰκόνος, τὴν Παλαιὰν Διαθήκην.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Heb. 10.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-1
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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.
10.2PG 82
β΄. « Ἐπεὶ οὐκ ἂν δ΄ ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας, ἅπαξ κεκαθαρμένους. » Διὰ τοῦτο τέλος ἐκεῖνα λαμθάνει, ὡς οὐ ξυνάμενα συνείδησιν καθαρὰν ἀποφῆναι, « ᾿Αλλ᾽ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ᾽ ἐνιαυτόν. » Καὶ τὸ ἀσθενὲς ἔδειξε τοῦ νόμου, καὶ τὸ ὠφέλιμον, Περιελεῖν μὲν γὰρ τὰς ἁμαρτίας οὐ δύναπαι" κατηγορεῖ δὲ τούτων, καὶ δέος ἐντίθησι, καὶ προστρέχειν ἀναγκάζει τῇ χάριτι.
b΄. « Epei ouk an d΄ epausanto prospheromenai, dia to mēdemian echein eti syneidēsin hamartiōn tous latreuontas, hapax kekatharmenous. » Dia touto telos ekeina lamthanei, hōs ou xynamena syneidēsin katharan apophēnai, « ᾿All᾽ en autais anamnēsis hamartiōn kat᾽ eniauton. » Kai to asthenes edeixe tou nomou, kai to ōphelimon, Perielein men gar tas hamartias ou dynapai" katēgorei de toutōn, kai deos entithēsi, kai prostrechein anankazei tę̄ chariti.
“Otherwise would they not have ceased to be offered, since the worshippers, once cleansed, would no longer have any consciousness of sins?” For this reason those things come to an end, as unable to render the conscience pure. “But in them there is a reminder of sins year by year.” He has shown both the weakness of the law and its usefulness. For it cannot take away sins, but it accuses them, instills fear, and compels people to run to grace.
Heb 10:2–3 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that the yearly sacrifices could not cleanse the conscience but served to accuse sin and drive people to grace.
- Heb 10:2–3.
Notes on the original text
- Digital text corrected (marginal verse numeral): Υ΄, « ᾿Αλλ᾽ → « ᾿Αλλ᾽.
Cite (SBL): Theodoret, Interp. Heb. 10.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-2
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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.
10.4PG 82
δ΄. « ᾿Αδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. » Τίνα γὰρ ἀνδροφόνον ἣ πατραλοίαν ἀφῆκεν ἀνεύθυνον τῶν ἀλόγων τὸ αἷμα; Διὰ τοῦτο καὶ ὁ μακάριος ἐδύα Δαδὶδ,, ὅτι « Εἰ ἠθέλησας, θυσίαν ἔδωκα ἄν ὁλοκαυτώματα οὐκ εὑδοκήσεις͵ » Ὃ δὲ θεῖος ᾿Απόστολος καὶ ἑτέραν τίθησι μαρτυρίαν " « Διὸ"8 εἰσερχόμενος εἰς τὸν κόσμον λέγει" Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μο: " ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ς εὐδόκησας " τότε εἶπον " Ἰδοὺ ἤχω " ἐν κεφαλίδι βιθλίου γέγραπται περὶ ἐμοῦ " Τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά δου. ν» Εἶτα ἑρμηνεύει τὴν μαρτυρίαν. “η", θ΄. « ᾿Ανώτερον λέγων " “Ὅτι θυσίαν καὶ προσφορὰν καὶ ὁλοχχυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐθέλησας, οὐδὲ ηὐδύχησας᾽ αἵτινες κατὰ νόμον προῦφέρονται" τότε εἴρηκεν "Ἰδοὺ ἥχω " ἐν κεφαλίδι δὲθλίου γέγραπται περὶ ἐμοῦ" Τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου, » Δείξας γὰρ, φησὶ, ἀπαρεσχούσας τῷ Θεῷ τὰ; τῶν ἀλόγων θυσίας, τότε ὑπέδειξεν αὑτὸν, καὶ τὰς περὶ τῆς ἐπιφανείας αὑτοῦ προῤῥήσεις. Τοῦτο γὰρ εἶπεν " Εν χεφραζίδι βιδλιίου γέγραπται περὶ ἐμοῦ. Καὶ τὸ αὐτὸ πάλιν ἑτέρως φησίν' « ᾿Αναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ. » Πρῶτον εἶπες πὴν τῶν ἀλόγων θυσίαν " δεύτερον δὲ τὴν λογικὴν, Ὁ τὴν ὑπ' αὑτοῦ προσενεχθεῖσαν. ". « Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προστορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. » Σαφῶς ἔδειξε θέλημα τοῦ Θεοῦ τῶν ἀνθρώπων τὴν σωτηρίαν. Τοῦτο καὶ ὁ Κύριος ἔφη ε Τοῦτο γάρ ἔστι τὸ θέλημα τοῦ Πατρός μου, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. » ια΄, ε« Καὶ πᾶς μὲν ἀρχιερεὺς ἕστηκε καθ᾽ ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἀμαρ- Α τίας. » Τὰς γὰρ αὐτὰς θυσίας οἱ ἱερεῖ; προσφέρειν ἐνδελεχῶς ἐκελεύσθησαν " ἀλλ᾽ ὅμως ἀυαρτημάτων λύσις οὐδαμῶς δι᾿ ἐχείνων ἐγίνετο,
d΄. « ᾿Adynaton gar haima taurōn kai tragōn aphairein hamartias. » Tina gar androphonon hē patraloian aphēken aneuthynon tōn alogōn to haima? Dia touto kai ho makarios edya Dadid,, hoti « Ei ēthelēsas, thysian edōka an holokautōmata ouk heudokēseis͵ » Ho de theios ᾿Apostolos kai heteran tithēsi martyrian " « Dio"8 eiserchomenos eis ton kosmon legei" Thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō mo: " holokautōmata kai peri hamartias ouk s eudokēsas " tote eipon " Idou ēchō " en kephalidi bithliou gegraptai peri emou " Tou poiēsai, ho Theos, to thelēma dou. n» Eita hermēneuei tēn martyrian. “ē", th΄. « ᾿Anōteron legōn " “Hoti thysian kai prosphoran kai holochchytōmata kai peri hamartias ouk ethelēsas, oude ēudychēsas᾽ haitines kata nomon proupherontai" tote eirēken "Idou hēchō " en kephalidi dethliou gegraptai peri emou" Tou poiēsai, ho Theos, to thelēma sou, » Deixas gar, phēsi, apareschousas tǭ Theǭ ta? tōn alogōn thysias, tote hypedeixen hauton, kai tas peri tēs epiphaneias hautou prorrhēseis. Touto gar eipen " En chephrazidi bidliiou gegraptai peri emou. Kai to auto palin heterōs phēsin' « ᾿Anairei to prōton, hina to deuteron stēsę̄. » Prōton eipes pēn tōn alogōn thysian " deuteron de tēn logikēn, Ho tēn hyp' hautou prosenechtheisan. ". « En hǭ thelēmati hēgiasmenoi esmen dia tēs prostoras tou sōmatos Iēsou Christou ephapax. » Saphōs edeixe thelēma tou Theou tōn anthrōpōn tēn sōtērian. Touto kai ho Kyrios ephē e Touto gar esti to thelēma tou Patros mou, hina pas ho pisteuōn eis eme mē apolētai, all᾽ echę̄ zōēn aiōnion. » ia΄, e« Kai pas men archiereus hestēke kath᾽ hēmeran leitourgōn, kai tas autas pollakis prospherōn thysias, haitines oudepote dynantai perielein amar- A tias. » Tas gar autas thysias hoi hierei? prospherein endelechōs ekeleusthēsan " all᾽ homōs auartēmatōn lysis oudamōs di᾿ echeinōn egineto,
“For it is impossible for the blood of bulls and goats to take away sins.” For what murderer or parricide did the blood of irrational animals let go unpunished? For this reason the blessed David too cried out, “If you had wanted sacrifice, I would have given it; you will not be pleased with burnt offerings.” And the divine Apostle sets down another testimony as well: “Therefore, coming into the world, he says: Sacrifice and offering you did not want, but a body you prepared for me; in burnt offerings and offerings for sin you took no pleasure. Then I said, Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.” Then he interprets the testimony: “When he said above, Sacrifices and offerings and burnt offerings and offerings for sin you did not want nor take pleasure in (which are offered according to the law), then he said, Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.” For having shown, he says, that the sacrifices of irrational animals displeased God, he then pointed to himself and to the predictions about his appearing; for this is what he said: “In the scroll of the book it is written of me.” And he says the same thing again in another way: “He takes away the first in order to establish the second.” He called the first the sacrifice of irrational animals, and the second the rational one, which was offered by him. “By this will we have been sanctified through the offering of the body of Jesus Christ once for all.” He clearly showed that the salvation of human beings is the will of God. This the Lord also said: “For this is the will of my Father, that everyone who believes in me should not perish but have eternal life.” “And every high priest stands daily ministering and offering repeatedly the same sacrifices, which can never take away sins.” For the priests were commanded to offer the same sacrifices continually; yet release from sins in no way came through them.
Heb 10:4–11 (quotation, high confidence) · Ps 51:16 (50:18 LXX) (quotation, high confidence) · Ps 40:6–8 (39:7-Ps LXX) (quotation, high confidence) · John 6:40 (quotation, high confidence) · John 3:16 (allusion, medium confidence)
Notes and citation
Summary: Theodoret shows from Ps 51 and Ps 40 that animal blood could not remove sin, and that the first sacrifice was set aside for Christ's offering of his own body, which is God's will for human salvation.
- The ref is numbered 10.4, but the section covers Heb 10:4–11. Quotations: Heb 10:4–11; Ps 51:16 (LXX 50:18); Ps 40:6–8 (LXX 39:7–9), quoted within Hebrews; John 6:40, blended with John 3:16.
Notes on the original text
- Digital text corrected (marginal verse numerals; stray footnote marker and debris): εἰ-ζ, « Διὸ → « Διὸ; προσφέρων 4“ Ἐπεὶ ἂν θυσίας → προσφέρων θυσίας.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 10.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-4
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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.
10.12PG 82
« Αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς; τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος ἕω; ἂν τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. Μιᾷ γὰρ προσνους, ») Ἐκεῖ καὶ πλῆθος ἱερέων, καὶ πλῆθο; ἱερείων, καὶ ὄνησις οὐδεμία " ἐνταῦθα δὲ εἷς ὁ αὐτὸς καὶ ἱερεὺς καὶ ἱερεῖον, καὶ τῶν ἀμαρτημάτων τὴν λύσιν εἰργάσατο, καὶ λειτουργίας ἑτέρας οὐ δεῖται" ἀλλὰ τῷ γεγεννηκότι συνεδρεύει τῷ Πατρὶ, προσμένων ποῦ παρόντος βίου τὸ τέλος. Τότε γὰρ αὐτὸν οἱ δυσμενεῖς ἅπαντες ὡς Θεὸν προσκυνήσουσι καὶ Δεσπότην. ᾿ἘΕχθροὶ δὲ αὐτοῦ, πρῶτος μὲν ὁ διάδολος, καὶ τῶν δαιμόνων τὸ στῖφος - ἔπειτα τῶν ᾿Ιουδαίων καὶ τῶν ἐθνῶν οἱ τῆς πίστεως μὴ δεξάμενοι τὴν ἀκτῖνα μετὰ δὲ τούτων καὶ τῶν αἱρετιχῶν αἱ συμμορίαι τὰς κατ' αὐτοῦ βλασφημίας τολμῶσαι. Εἶτα μέλλων τιθέναι τῇ παρεξετάσει τὸ τέλος, τῆς Ἱερεμίου πάλιν προφητείας ἀναμιμνήσκει " καὶ τοῦ μὲν Προφήτοῦ τὴν προσηγορίαν οὐ λέγει, τὸ δὲ δι᾽ ἐχείνου φθεγξάμενον ᾿ ὑποδείκνυσι Πνεῦμα, καί φησι" « Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον. Μετὰ γὸρ τὸ προειρηκέναι" Αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκεΐνας. λέγει Κύριος" Διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὖτούς καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὑτῶν οὗ μὴ μνησθῶ ἕτι. » Εἶτα θαυμασίως ἐπι-
« Autos de mian hyper hamartiōn prosenenkas thysian, eis? to diēnekes ekathisen en dexią tou Theou, to loipon ekdechomenos heō? an tethōsin hoi echthroi autou hypopodion tōn podōn autou. Mią gar prosnous, ») Ekei kai plēthos hiereōn, kai plētho? hiereiōn, kai onēsis oudemia " entautha de heis ho autos kai hiereus kai hiereion, kai tōn amartēmatōn tēn lysin eirgasato, kai leitourgias heteras ou deitai" alla tǭ gegennēkoti synedreuei tǭ Patri, prosmenōn pou parontos biou to telos. Tote gar auton hoi dysmeneis hapantes hōs Theon proskynēsousi kai Despotēn. ᾿EEchthroi de autou, prōtos men ho diadolos, kai tōn daimonōn to stiphos - epeita tōn ᾿Ioudaiōn kai tōn ethnōn hoi tēs pisteōs mē dexamenoi tēn aktina meta de toutōn kai tōn hairetichōn hai symmoriai tas kat' autou blasphēmias tolmōsai. Eita mellōn tithenai tę̄ parexetasei to telos, tēs Hieremiou palin prophēteias anamimnēskei " kai tou men Prophētou tēn prosēgorian ou legei, to de di᾽ echeinou phthenxamenon ᾿ hypodeiknysi Pneuma, kai phēsi" « Martyrei de hēmin kai to Pneuma to hagion. Meta gor to proeirēkenai" Hautē hē diathēkē hēn diathēsomai pros autous meta tas hēmeras ekeïnas. legei Kyrios" Didous nomous mou epi kardias autōn, kai epi tōn dianoiōn autōn epigrapsō autous kai tōn hamartiōn autōn kai tōn anomiōn hautōn hou mē mnēsthō heti. » Eita thaumasiōs epi-
“But he, having offered one sacrifice for sins, sat down for ever at the right hand of God, waiting from then on until his enemies are made a footstool for his feet. For by one offering …” There, a multitude of priests and a multitude of victims, and no benefit; here one and the same is both priest and victim; he accomplished the release of sins and needs no further ministry, but sits with the Father who begot him, awaiting the end of the present life. For then all his foes will worship him as God and Master. His enemies are, first, the devil and the band of demons; then those of the Jews and of the gentiles who did not receive the ray of faith; and with these the gangs of heretics who dare to utter blasphemies against him. Then, about to bring the comparison to an end, he again recalls the prophecy of Jeremiah; he does not say the prophet’s name, but points to the Spirit who spoke through him, and says: “And the Holy Spirit also bears witness to us. For after saying, ‘This is the covenant that I will make with them after those days, says the Lord: putting my laws on their hearts, I will also write them on their minds,’ he says, ‘and their sins and their lawless deeds I will remember no more.’” Then he wonderfully adds …
Textual problem in this passage: see the notes.
Heb 10:12–17 (quotation, high confidence) · Jer 31:33–34 (38:33-Jer LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (allusion, high confidence)
Notes and citation
Summary: Theodoret contrasts the many priests and victims of the law with Christ, at once priest and victim, who sits with the Father until his enemies are subdued, and notes that Hebrews ascribes Jeremiah's prophecy to the Holy Spirit.
- The ref is numbered 10.12, but the section covers Heb 10:12–17. Words are lost in the scan in the quotation of 10:14 and at the end of the section (marked “…”). The list of Christ’s enemies (the devil and demons, unbelieving Jews and gentiles, heretics) is translated as written. Quotations: Heb 10:12–17; Jer 31:33–34 (LXX 38:33–34), quoted within Hebrews. Allusion: Ps 110:1.
Notes on the original text
- Digital text corrected (marginal verse numerals): ιβ΄ -ἰδ',, ς Αὐτὸς → « Αὐτὸς; ιεπιξ΄, ε Μαρτυρεῖ → « Μαρτυρεῖ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 10.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-10-12) · 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.
10.18PG 82
ιη΄. « Ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. ν Περιττὴ γὰρ αὕτη, τῆς ἀφέτεως δωρηθείσης. Ὑπέσχετο δὲ τὴν ἄφεσιν " Τῶν γὰρ ἅμαρτιῶν αὐτῶν, φησὶ, καὶ τῶν ἀγομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Τοῦτο δὲ γέγονε διὰ τῆς Καινῆς Διαθήκης. Δεχόμεθα γὰρ καὶ ἐν τῷ παναγίῳ βαπτίσματι τῶν ἀμαρτημάτων τὴν ἄφεσιν. Ἐν δὲ τῷ μέλλοντι βίῳ, τῆς ἀθανασίας ἡμῖν χορηγουμένης, δίχα πάντων πολιτευσόμεθα, οὐκέτ' τῆς ἁμαρτίας δυναμένης ἐνοχλεῖν τοῖς ἀθανάτοις γεγενημένοις. Ταύτης γένοιτο τυχεῖν ἡμᾶς τῆς ζωῆς ! Τευξόμεθα δὲ, κατὰ τὸν παρόντα βίον ἀσπαζόμενοι προθύμως τοὺς πόνους τῆς ἀρετῆς, καὶ τοὺς ὑπὲρ ταύτης ἀγῶνας ἀναδεχόμενο!. Συνεργήσει δὲ ἡμῖν καὶ αὐτὸς ὁ Δεσπότης, ὁ τῶν μελλόντων πρόξενος ἀγαθῶν " ᾧ καὶ μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα πρέπει καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ιϑ'-κβ΄, ε Ἔχοντες οὖν 5", ἀδελφοὶ, παῤῥησίαν εἰς τὶν εἴσοδον τῶν ἁγίων ἐν τῷ αἴματι Ἰησοῦ, ἣν ἐνεκαίνισεν "5 ἣμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ … σαρκὸς αὐτοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ, προσερχώμεθα μετὰ ἀληθινῆς" καρδίας ἐν πληροφορίᾳ πίστεωζ. » Παρεξετάσας ἤδη, καὶ δείξας καὶ τὴν κατάπαυσιν ταύτην τῆς νομιχῆῇῆς ἀμείνω πολλῷ, καὶ μέντοι καὶ τὴν ἱερωσύνην καὶ τὴν διαθήκην ἐκ παραλλήλου θεὶς, καὶ τὴν τούτων δηλώσας ὑπερθολῇν, παρα νεσιν προσφέρς: λοιπὸν, ἔχεσθαι τῶν: μειζόνων παρα. χαλῶν. “Αγια δὲ τὸν οὐρανὸν κχέχληχεν. Οὕτω γὰρ ἐν τοῖς ἔμπροσθεν εἴρηκεν" « Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀλλὰ εἰς αὐτὸν τὸν οὐρανόν. ν ᾿Οδὲν δὲ τούτων", τὴν ἀρίστην πολιτείαν, καὶ τὴν ἐκ νεκρῶν ἀνάστασιν " ἐγχαινισμὲν᾽ δὲ ὁδοῦ, τὸ πρῶτον διὰ τούτων ὁδεῦσαι. Πρῶτος δὲ ὁ Δεσπότης ἐκ νεκρῶν ἀναστὰς, εἰς οὐρανοὺς ἀνελῆ- Β λυθε. Διὰ τοῦτο καὶ πρόσφατον καὶ ζῶσαν ἔκάλεσε τὴν ὁδόν" πρόσφατον μὲν, ὡς τότε πρῶτον φανεῖσαν" ζῶσαν δὲ, ὡς τοῦ θανάτου πεπαυμένον. Τοὺς γὰρ τῆς ἀναστάσεως τετυχηκότας, ἀδύνατον πάλιν θανάτῳ περιπεσεῖν, Καταπέτασμα δὲ τὴν Δεσποτικὴν ὦνόμαπε σάρχα᾽ διὰ ταύττς γὰρ ἀπολαύομεν τῆς εἰς τὰ Δγιχ τῶν ἁγίων εἰσόδον. “Ὥσπερ γὰρ ὁ κατὰ νόμὸν ἀρχιερεὺς διὰ ταῦ καταπετάσματος; εἰς τὰ Ἅγια «τῶν ἁγίων εἰσήει, ἑτέρως δὲ αὐτὸν εἰσελθεῖν ἀδύνατον ἦν οὕτως οἱ εἰς τὸν Κύριον πεπιστευκότες, διὰ τῆς τοῦ παναγίου σώματος μεταλήψεως, τῆς ἐν οὐρανοῖς ἀπολαύσουσι πολιτείας, Οἶκον" δὲ τοῦ Θεοῦ", τοὺς πιστοὺς προσηγόρευσεν. ᾿Αναγκαΐως δὲ προστέθεικε τὸ, ἐν πιἱηρορορίᾳ πίστεως ἐπειδὴ πάντα ἀθέατα, καὶ τὰ ἄδυτα τῆς σκηνῆς, καὶ ἡ θυσία, καὶ "7 ἀρχιερεὺς, διὰ μόνης δὲ τῆς πίστεως θεωρεῖται. Αὕτη τοίνυν τῶν εἰρημένων ἡ διάνοια - Ἐπειδὴ δέδεικται, φησὶν, τῶν κατὰ νόμον πολλῷ τὰ τῆς χάρ!τος μείζονα, καὶ ἀνέῳχται μὲν ἡμῖν ὁ οὐρανὺς, εὑπρεπὴς δὲ ἡ ὁδὸς, ταύτην δὲ πρῶτος ὥδευσεν αὐτὸς ὁ Δεσπότης Χριστὸς, μετὰ εἰλικρινοῦς προσέλθωμεν διαθέσεως, ταῦτα οὕτως ἔχειν πιστεύοντες, καὶ πᾶσαν ς« Ἐῤῥαντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς, καὶ λελουμένοι τὸ σῶμα "5 ὕδατι καθαρῷ, (κγ΄.) κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ᾽" ἄχλινῶς.» Καὶ ταῦτα πάλιν ἐκ παραλλήλου τέθεικε. Περιῤῥαντηρίοις γὰρ κατὰ νόμον" ἐχρῶντο, καὶ Ὁ τὸ σῶμα συνεχῶς ἀπελούοντο. Οἱ δὲ κατὰ τὴν Καινὴν πολιτευόμενοι Διαθήκην, διὰ τοῦ παναγίου βαπτίσματος τὴν ψυχὴν ἐκχαθαίρονται, καὶ τὸ συνειδὸς τῶν προτέρων κηλίδων ἐλεύθερον ἀποφαίνουσι. ᾽Ρωντισμὸν ποἶνυν καὶ ὕδωρ, καθαρὸν τὸ θεῖον ἐκάλεσε βάπτισμα’ ὁμολογίαν δὲ τῆς ἐλπίδος, τὸ πιστεύειν εἰς τὰ μέλλοντα ἀγαθά. Τοῦτο γὰρ ἐπήγαγε" « Πιστὸς γὰρ ὁ ἐπαγγειλάμενος. ν ᾿Αληθῆς γὰρ ὁ τὴν ὑπόσχεσιν δεδωκώς. Τῇ δὲ τοῦ πρησώπ'υ ποιότητι τῆς ὑποσχέσεως τὸ βέδαιον ἔδειξε. χῶ΄, « Καὶ χατανοῶμεν ἀλλήλους εἰ; παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, ν Εἰς ἀλλήλους, φησὶν, ἀποβλέπωμεν, καὶ ζηλούτω τὰ τοῦ πέλας ἔκαστος κατορθώματα, Καὶ γὰρ σίδηρος σίδηρον θήγει, καὶ χε, ε Μὴ ἐγκαταλείποντες τὴν ἐπιτυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, » ἼἜργον γὰρ τῆς ἀγάπης οὐκ ἡ διαίρεσις, ἀλλ᾽ ἡ ἀχριδὴς ἕνωσις " ἐπισυγαγωγὴν γὰρ, τὴν συμφωνίαν ἐκάλεσεν. Αἰνίττεται δέ πινα; ὡς ταύτην διασπᾶσαι τετολμηκότας. ε ᾿Αλλὰ παρακχαλοῦντες, καὶ τοσούτῳ μᾶλλον, ὅσῳ βλέπετε ἐυγίζουσαν τὴν ἡμέραν. » Καθ᾿ ἑκάστην γὰρ ἡμέραν. οὕτω γαὶ Ῥωμλίοι; ἐπιστέλλων εἴρηκε᾽ ε« Νῦν ἐγγύπερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστεύταμεν. Εἶτα δεδίττεται αὐτοὺς τῇ μνήμῃ τῆς χρίσεως χε’, κζ'. ε« Ἐκουσίως γὰρ ἁμαρτανόντων ἡμῶν διετὰ τὸ λαδεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας "5, οὐκ ἔτι περὶ ἁμαρτιῶν" ἀπολείπεται θυσία " φοδερὰ δέ τις ἐκδοχὴ χρίσεω;, καὶ πυρὸς ζῆλος, ὁσθίειν μέλλουτὸς "7 τοὺς ὑπεναντίους. » Διὰ δὲ τούτων οὐ τὴν μετάνοιαν ἀπηγόρευσεν, ἀλλὰ δευτέραν ἔφη μὴ εἶναι θυσίαν. ΓΑπαξ γὰρ ὑπὲρ ἡμῶν ὁ Δεσπότης ἐτύθη Χριστός. Καὶ τὸ ἐκουσίως δὲ τέθειχς, διδάσκων, ὡς τὰ παρὰ γνώμην γιγνόμενα συγγνώμης ἀπολαύει τινός. Ὑπεγαντίους δὲ κέκληκεν, οὐ μόνον τοὺς «ἧς ἀληθείας ἐχθροὺς, ἀλλὰ καὶ τοὺς τἀναντία τῶν θείων νόμων μετιέναι τολμῶντας. Καὶ τοῦτο δὲ πάλιν ἐκ τῆς τῶν νομίμων παραθέσεως ἄτοπον δείχη', κθ', ε« ᾿Αθετήσας 5 τις τὸν νόμον Μωῦσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἣ τρισὶ μάρτυσιν ἀποθνήστχει" πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας, ὁ τὸν ΥἹὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα πῆς διαϑήχης κοινὸν ἡγησάμενος, ἐν ᾧ ἣγ'ἀσλη, καὶ πὸ Πνεῦμα τῆς χάριτος ἐνυδρίσας; ν Εἰ τὸν Μωσέως νόμον ὁ παραδαίνων ἐλεγχόμενος ἀναιρεῖται, σχοπήσατε πίσων ἄξιος θανάτων ὁ αὐτὸν τὸν Μωσέως ἀτιμάζων θεὺν, καὶ, ὦ; κοινοῦ αἵματος, τοῦ τιμίου καταφρονῶν, καὶ εἰς αὐτὴν ἐνυδρίξων τὴν χάριν τοῦ Πνεύματος. Πάλιν γὰρ ἐν σχήματι παραινέσεως τὸ διάφορον ἔδειξεν ὅτι ὁ μὲν Υἱὸς, ὁ δὲ δοῦλος, καὶ ὅτι ἐκεῖναι μὲν ἀλόγων θυσίαι, αὕτη δὲ λογική τὲ καὶ παναγία. Καὶ τῷ νόμῳ ὃὲ οὐ νόμον ἀντέταξεν, ἀλλὰ τὸ αἷμα καὶ τὸ πνεῦμα. Διὰ τούτων γὰρ ἡμῖν ἡ σωτηρία προσγίνεται. Βεύα!:οἱ δὲ τὴν ἀπειλὴν ὕραφι καὶς μαρτυρίαις " : ΄ Χ. ε Οἴδαμεν γὰρ τὸν εἰπόντα - Ἐμοὶ ἐκδίκησις, Σγὼ ἀνταποδώσω, λέγει Κύριος. Καὶ πάλιν" Κύριος ν᾽ «ρινεῖ τὸν λαὴν αὑτοῦ. » Ταῖς δὲ μαρτυρίαις ὀχυρώτας τὸν λόγον, ὁριστιχῶς ποιεῖται τὴν ἀπειλήν. ….» τῆς θείας δωρεᾶς "9 ὅτι κρινεῖ Κύριος τὸν
iē΄. « Hopou de aphesis toutōn, ouketi prosphora peri hamartias. n Perittē gar hautē, tēs apheteōs dōrētheisēs. Hypescheto de tēn aphesin " Tōn gar hamartiōn autōn, phēsi, kai tōn agomiōn autōn ou mē mnēsthō eti. Touto de gegone dia tēs Kainēs Diathēkēs. Dechometha gar kai en tǭ panagiǭ baptismati tōn amartēmatōn tēn aphesin. En de tǭ mellonti biǭ, tēs athanasias hēmin chorēgoumenēs, dicha pantōn politeusometha, ouket' tēs hamartias dynamenēs enochlein tois athanatois gegenēmenois. Tautēs genoito tychein hēmas tēs zōēs ! Teuxometha de, kata ton paronta bion aspazomenoi prothymōs tous ponous tēs aretēs, kai tous hyper tautēs agōnas anadechomeno!. Synergēsei de hēmin kai autos ho Despotēs, ho tōn mellontōn proxenos agathōn " hǭ kai meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa prepei kai megaloprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn. iϑ'-kb΄, e Echontes oun 5", adelphoi, parrhēsian eis tin eisodon tōn hagiōn en tǭ aimati Iēsou, hēn enekainisen "5 hēmin hodon prosphaton kai zōsan dia tou … sarkos autou, kai hierea megan epi ton oikon tou Theou, proserchōmetha meta alēthinēs" kardias en plērophorią pisteōz. » Parexetasas ēdē, kai deixas kai tēn katapausin tautēn tēs nomichēę̄ēs ameinō pollǭ, kai mentoi kai tēn hierōsynēn kai tēn diathēkēn ek parallēlou theis, kai tēn toutōn dēlōsas hypertholę̄n, para nesin prosphers: loipon, echesthai tōn: meizonōn para. chalōn. “Agia de ton ouranon kchechlēchen. Houtō gar en tois emprosthen eirēken" « Ou gar eis cheiropoiēta hagia eisēlthen ho Christos, alla eis auton ton ouranon. n ᾿Oden de toutōn", tēn aristēn politeian, kai tēn ek nekrōn anastasin " enchainismen᾽ de hodou, to prōton dia toutōn hodeusai. Prōtos de ho Despotēs ek nekrōn anastas, eis ouranous anelē- B lythe. Dia touto kai prosphaton kai zōsan ekalese tēn hodon" prosphaton men, hōs tote prōton phaneisan" zōsan de, hōs tou thanatou pepaumenon. Tous gar tēs anastaseōs tetychēkotas, adynaton palin thanatǭ peripesein, Katapetasma de tēn Despotikēn ōnomape sarcha᾽ dia tautts gar apolauomen tēs eis ta Dgich tōn hagiōn eisodon. “Hōsper gar ho kata nomon archiereus dia tau katapetasmatos? eis ta Hagia «tōn hagiōn eisēei, heterōs de auton eiselthein adynaton ēn houtōs hoi eis ton Kyrion pepisteukotes, dia tēs tou panagiou sōmatos metalēpseōs, tēs en ouranois apolausousi politeias, Oikon" de tou Theou", tous pistous prosēgoreusen. ᾿Anankaïōs de prostetheike to, en piiērororią pisteōs epeidē panta atheata, kai ta adyta tēs skēnēs, kai hē thysia, kai "7 archiereus, dia monēs de tēs pisteōs theōreitai. Hautē toinyn tōn eirēmenōn hē dianoia - Epeidē dedeiktai, phēsin, tōn kata nomon pollǭ ta tēs char!tos meizona, kai aneǭchtai men hēmin ho ouranys, heuprepēs de hē hodos, tautēn de prōtos hōdeusen autos ho Despotēs Christos, meta eilikrinous proselthōmen diatheseōs, tauta houtōs echein pisteuontes, kai pasan s« Errhantismenoi tas kardias apo syneidēseōs ponēras, kai leloumenoi to sōma "5 hydati katharǭ, (kg΄.) katechōmen tēn homologian tēs elpidos ᾽" achlinōs.» Kai tauta palin ek parallēlou tetheike. Perirrhantēriois gar kata nomon" echrōnto, kai Ho to sōma synechōs apelouonto. Hoi de kata tēn Kainēn politeuomenoi Diathēkēn, dia tou panagiou baptismatos tēn psychēn ekchathairontai, kai to syneidos tōn proterōn kēlidōn eleutheron apophainousi. ᾽Rōntismon poinyn kai hydōr, katharon to theion ekalese baptisma’ homologian de tēs elpidos, to pisteuein eis ta mellonta agatha. Touto gar epēgage" « Pistos gar ho epangeilamenos. n ᾿Alēthēs gar ho tēn hyposchesin dedōkōs. Tę̄ de tou prēsōp'y poiotēti tēs hyposcheseōs to bedaion edeixe. chō΄, « Kai chatanoōmen allēlous ei? paroxysmon agapēs kai kalōn ergōn, n Eis allēlous, phēsin, apoblepōmen, kai zēloutō ta tou pelas ekastos katorthōmata, Kai gar sidēros sidēron thēgei, kai che, e Mē enkataleipontes tēn epitynagōgēn heautōn, kathōs ethos tisin, » IErgon gar tēs agapēs ouk hē diairesis, all᾽ hē achridēs henōsis " episygagōgēn gar, tēn symphōnian ekalesen. Ainittetai de pina? hōs tautēn diaspasai tetolmēkotas. e ᾿Alla parakchalountes, kai tosoutǭ mallon, hosǭ blepete eugizousan tēn hēmeran. » Kath᾿ hekastēn gar hēmeran. houtō gai Rhōmlioi? epistellōn eirēke᾽ e« Nyn engyperon hēmōn hē sōtēria, ē hote episteutamen. Eita dedittetai autous tę̄ mnēmę̄ tēs chriseōs che’, kz'. e« Ekousiōs gar hamartanontōn hēmōn dieta to ladein tēn epignōsin tēs alētheias "5, ouk eti peri hamartiōn" apoleipetai thysia " phodera de tis ekdochē chriseō?, kai pyros zēlos, hosthiein melloutos "7 tous hypenantious. » Dia de toutōn ou tēn metanoian apēgoreusen, alla deuteran ephē mē einai thysian. GApax gar hyper hēmōn ho Despotēs etythē Christos. Kai to ekousiōs de tetheichs, didaskōn, hōs ta para gnōmēn gignomena syngnōmēs apolauei tinos. Hypegantious de keklēken, ou monon tous «hēs alētheias echthrous, alla kai tous tanantia tōn theiōn nomōn metienai tolmōntas. Kai touto de palin ek tēs tōn nomimōn paratheseōs atopon deichē', kth', e« ᾿Athetēsas 5 tis ton nomon Mōyseōs, chōris oiktirmōn epi dysin hē trisi martysin apothnēstchei" posǭ dokeite cheironos axiōthēsetai timōrias, ho ton HuIon tou Theou katapatēsas, kai to haima pēs diaϑēchēs koinon hēgēsamenos, en hǭ hēg'aslē, kai po Pneuma tēs charitos enydrisas? n Ei ton Mōseōs nomon ho paradainōn elenchomenos anaireitai, schopēsate pisōn axios thanatōn ho auton ton Mōseōs atimazōn theun, kai, ō? koinou haimatos, tou timiou kataphronōn, kai eis autēn enydrixōn tēn charin tou Pneumatos. Palin gar en schēmati paraineseōs to diaphoron edeixen hoti ho men Huios, ho de doulos, kai hoti ekeinai men alogōn thysiai, hautē de logikē te kai panagia. Kai tǭ nomǭ hoe ou nomon antetaxen, alla to haima kai to pneuma. Dia toutōn gar hēmin hē sōtēria prosginetai. Beua!:hoi de tēn apeilēn hyraphi kais martyriais " : ΄ Ch. e Oidamen gar ton eiponta - Emoi ekdikēsis, Sgō antapodōsō, legei Kyrios. Kai palin" Kyrios n᾽ «rinei ton laēn hautou. » Tais de martyriais ochyrōtas ton logon, horistichōs poieitai tēn apeilēn. ….» tēs theias dōreas "9 hoti krinei Kyrios ton
“Where there is forgiveness of these, there is no longer any offering for sin.” For it is superfluous once forgiveness has been granted. And he promised the forgiveness: “For their sins,” he says, “and their lawless deeds I will remember no more.” This has come about through the new covenant; for we receive forgiveness of sins in the all-holy baptism. And in the life to come, when immortality is bestowed on us, we shall live free of all these things, since sin can no longer trouble those who have become immortal. May it be granted us to attain that life! We shall attain it by eagerly embracing in the present life the labours of virtue and by taking up the contests on its behalf. And the Master himself, the provider of the good things to come, will work with us; to whom, and with whom to the Father, together with the all-holy Spirit, belong glory and majesty, now and always, and to the ages of ages. Amen.
“Having therefore, brothers, confidence for the entrance into the holy places by the blood of Jesus, by the new and living way which he inaugurated for us through [the curtain, that is,] his flesh, and having a great priest over the house of God, let us draw near with a true heart in full assurance of faith.” Having already made the comparison, and shown that this rest is far better than the rest under the law, and having set the priesthood and the covenant side by side and shown their superiority, he now offers exhortation, urging them to hold fast to the greater things. He has called heaven “the holy places”; for so he said earlier: “For Christ did not enter holy places made with hands, but into heaven itself.” By the way to these he means the best way of life and the resurrection from the dead; and by inaugurating the way, being the first to travel it. For the Master was the first to rise from the dead, and he ascended into heaven. For this reason he called the way both new and living: new, since it then appeared for the first time; living, since death has ceased; for those who have attained the resurrection cannot fall into death again. He named the Master’s flesh the curtain; for through it we enjoy entrance into the Holy of Holies. For just as the high priest under the law went into the Holy of Holies through the curtain, and could not enter otherwise, so those who have believed in the Lord will enjoy the way of life in heaven through partaking of the all-holy body. He has called the faithful the house of God. He necessarily added “in full assurance of faith,” since all these things are unseen, the inner sanctuary of the tent, the sacrifice, and the high priest, and are perceived by faith alone. This, then, is the sense of what has been said: since it has been shown, he says, that the things of grace are far greater than those of the law, and heaven has been opened to us, and the way is fitting, and the Master Christ himself first travelled it, let us draw near with a sincere disposition, believing that these things are so, and every … “having our hearts sprinkled from an evil conscience and our body washed with pure water, let us hold fast the confession of our hope without wavering.” These too he has set side by side. For under the law they used sprinklings and washed the body continually; but those who live under the new covenant are cleansed in soul through the all-holy baptism and render the conscience free of former stains. So he called the divine baptism a sprinkling and pure water, and the confession of hope believing in the good things to come. For he added: “For he who promised is faithful.” For the one who gave the promise is truthful; by the quality of the person he showed the firmness of the promise. “And let us consider one another to stir up love and good works.” Let us look to one another, he says, and let each emulate his neighbour’s good deeds. For iron sharpens iron, and … “not forsaking the assembling of ourselves together, as is the habit of some.” For the work of love is not division but exact union; for he called concord “assembling together.” And he hints at some who had dared to tear it apart. “But exhorting one another, and all the more as you see the day drawing near.” For it draws nearer every day; so he also said in writing to the Romans: “Salvation is nearer to us now than when we believed.” Then he alarms them with the remembrance of the judgment: “For if we sin willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment and a zeal of fire that will consume the adversaries.” By these words he did not forbid repentance, but said that there is no second sacrifice; for the Master Christ was sacrificed for us once. And he has put “willfully,” teaching that what is done against one’s intention receives some pardon. He has called adversaries not only the enemies of the truth but also those who dare to pursue things contrary to the divine laws. And again he shows how outrageous this is by setting it beside the ordinances of the law: “Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses. How much worse punishment, do you think, will he deserve who has trampled on the Son of God, and regarded as common the blood of the covenant by which he was sanctified, and insulted the Spirit of grace?” If the one convicted of transgressing the law of Moses is put to death, consider how many deaths he deserves who dishonours the very God of Moses, despises the precious blood as if it were common, and insults the very grace of the Spirit. For again, in the form of exhortation, he has shown the difference: that the one is Son and the other servant, and that those were sacrifices of irrational animals while this is rational and all-holy. And he set against the law not a law, but the blood and the Spirit; for through these salvation comes to us. He confirms the threat with testimonies from Scripture: “For we know him who said, ‘Vengeance is mine, I will repay, says the Lord.’ And again, ‘The Lord will judge his people.’” Having fortified his argument with the testimonies, he makes the threat definite. … of the divine gift, that the Lord will judge the …
Textual problem in this passage: see the notes.
Heb 10:18–30 (quotation, high confidence) · Jer 31:34 (38:34 LXX) (quotation, high confidence) · Heb 9:24 (quotation, high confidence) · Prov 27:17 (quotation, high confidence) · Rom 13:11 (quotation, high confidence) · Deut 17:6 (allusion, high confidence) · Deut 32:35–36 (quotation, high confidence)
Notes and citation
Summary: Theodoret says baptism brings the forgiveness promised in Jeremiah, closes a discourse with a doxology, and then explains the new and living way through Christ's flesh, the cleansing of baptism, the duty of mutual encouragement and unity, and the warning that there is no second sacrifice for willful sin.
- The ref is numbered 10.18, but the section covers Heb 10:18–30. A doxology after the comment on 10:18 closes one of the discourses into which the commentary is divided. Words are lost in the scan after “believing that these things are so, and every”, after the quotation of Prov 27:17, and at the end of the section (all marked “…”); the words of the lemma 10:20 lost in the scan are supplied in brackets from Hebrews. Theodoret’s statements that the words on willful sin do not forbid repentance but deny a second sacrifice, and that believers enter heaven through partaking of the all-holy body, are translated as written. Latin debris from Migne’s column removed. Quotations: Heb 10:18–30; Jer 31:34 (LXX 38:34); Heb 9:24; Prov 27:17; Rom 13:11; Deut 32:35–36, quoted within Hebrews. Allusion: Deut 17:6.
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column; Latin debris from Migne's parallel column; Greek lost in the scan; Latin debris from Migne's parallel column; words of the lemma lost in the scan; debris from Migne's column and footnotes; stray letters): μοῦ θεῖ, (6 σΟΠϑι μη πη ἴῃ δἱ [10 οὐ οὐἴυ8. ὁδὶ οϑί θαι, οἱ ἀἴοῖ! ἴα τη, οἱ ἴῃ Δρ 5 : ν» ἀοίπά δ μν γ Ὀ 6 50 Ὀ) πη ἰ! : εμβ. 18. κ΄ Ὁ] δυΐοπι Ἰογα πὶ Το 55ῖ0, 7. πὴ πὴ ἢϑς 88 - Δι 16 Π) ρος ορηκατὰ → κατὰ; τοὺς ἢ Υἱ πόνους → τοὺς πόνους; διὰ τοῦ (ὁπ), δἰ ἴῃ ουἱΐ οἱ εἰ ἰη βϑβου α βου δεῖ, αυ! αι "9 γὰρ δὰ ρ58]. κεν, 10. Οφίδγα οἱ ἴῃ ἢ.]. υβαυ δὰ ὕογθα : σαρκὸς αὐτοῦ, 3" ἐκαίνισεν εδὶ ᾿ ἀϊ]. 2, ν. 10 Βιγιποηῦ!, ἴῃ οί ἰδὲ [] 6δδί συ Π) 5114}, Οἵ ΒΑοοΓἀοίο τ] 5 υἱ θὰ ἴῃ ἱρἢ ἢ) ϑϑ ποία Ροιογαι : [τὰ ιὶ ἱπ θοπιπαη) ογοἀϊἀδγαηῖ, μὲ γ μγπον. ᾿μἀ 60} } 8 0}}} 16.» αἰ ας οπΐ ἢ 86οιπάιϊιπι ἰο 6} υἱου δηλ, οἱ πη} 8 πλοῦ 18 οτο εἰ το ρα εις. 91. « Ετ σου πθάπΓ 05. ἐπι νίσοη ἴῃ ρτγὸἱερέα μέγαν → διὰ τοῦ … σαρκὸς αὐτοῦ, καὶ ἱερέα μέγαν; σώ ιχτὸ ὃν. τ, ἔλπι πὴ ὑδὲ ἴῃ θ.ς δ᾽ τὸν νόμ Ὁ, ἀξύον μετ᾿ ἀληθείσς, εἰσερχόμενον μετ᾿ ἀληθινῖ τ: χλρδία;, χ. τὶ ἐξ. ἔν Πρ ον αΚ Εταμὶειν 4: τῷ ἀρ. Χ. πὶ ἀγάπης → ἀγάπης; φησὶν, Α νοσιισποιη αἰναυ 4115. οἱ Ὀοπογι πῆ) Ορογθ.ν» Αὐ ἀποδλέπωμεν → φησὶν, ἀποβλέπωμεν; ἀπειλήν. Π 6 ἢν ποδί Γὰ ἢ], πιο τα. ποδιΓἃ 5818, ἀπλη) (πα πάο ογ αὶ τοι τλη ἡ ἤπηϊ, Δ] συΐνοπὶ τ δι πιο ηι]} οὐ Ποδίτι8 651, οἱ ϑρίν αἱ φγϑιας σοπίιπιο πη [666ἀποῖ Ἀΐς φυσι: οἵαν, 660 τοι ἀο μ εἶν τη ]-- → ἀπειλήν. ….
Topics: Baptism, Christology
Cite (SBL): Theodoret, Interp. Heb. 10.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-18
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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.
10.28PG 82
« Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος. ν Ἐπειδὴ δὲ ταῦτα ἱκανὰ ἧνν αὐτοὺς ἀνιᾶσα:, ὀλιγωρίαν αἰνιττόμενα, καὶ τῶν θείων ἀμέλειαν " χεράννυσι τῶν εἰρημένων τὸ αὐστηρὸν τῇ μνήμῃ τῶν. ἤδη χατορθωμένων. Οὐδὲν γὰρ οὕτως εἰς προθυμίαν διεγείρει, ὡς τῶν οἰκείων κατορθωμάτων μνήμῃ. λϑ'-λδ΄. « ᾿Αναμιμνήσκεσθε ' δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων. Τοῦτο μὲν, ὀνειδισμοῖς καὶ θλίψεσι θεατριζόμενοι " τοῦτο δὲ, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες. Καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς" προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν, καὶ μένουσαν ἐν οὐρα- Β οἷς. ν Ἐχείνων ὑμᾶς τῶν λαμπρῶν ἀγωνισμάτων εἰς μνήμην ἐλθεῖν βούλομαι. Παραυτίκα γὰρ τῆς θεογνωσίας τὸ φῶς εἰσδεξάμενο!, πολλοὺς ἄθλους καὶ λαμπροὺς νενικήκατε" ποτὲ μὲν αὐτοὶ λοιδορούμενοι, καὶ προπηλαχιζόμενοι", καὶ τῶν ὑπαρχόντων μετὰ πολλῆς ἀποστερούμενοι θυμηδίας" ποτὲ δὲ τοῖς ταῦτα πάσχουσι κοινωνοῦντες, καὶ παντοδαπὴν αὐτοῖς προῦφέροντες θεραπείαν. Ἕκχαστον δὲ τούτων ἐποιεῖτο προθύμως, ἐπειδὴ τῶν ἐπηγγελμένων ἐν οὐρανοῖς ἀγαθῶν εἴχετε τὴν ἐλπίδα. Εἶτα παραινετιχῶς "
« Phoberon to empesein eis cheiras Theou zōntos. n Epeidē de tauta hikana hēnn autous aniasa:, oligōrian ainittomena, kai tōn theiōn ameleian " cherannysi tōn eirēmenōn to austēron tę̄ mnēmę̄ tōn. ēdē chatorthōmenōn. Ouden gar houtōs eis prothymian diegeirei, hōs tōn oikeiōn katorthōmatōn mnēmę̄. lϑ'-ld΄. « ᾿Anamimnēskesthe ' de tas proteron hēmeras, en hais phōtisthentes pollēn athlēsin hypemeinate pathēmatōn. Touto men, oneidismois kai thlipsesi theatrizomenoi " touto de, koinōnoi tōn houtōs anastrephomenōn genēthentes. Kai gar tois desmois mou synepathēsate, kai tēn harpagēn tōn hyparchontōn hymōn meta charas" prosedexasthe, ginōskontes echein heautois kreittona hyparxin, kai menousan en oura- B hois. n Echeinōn hymas tōn lamprōn agōnismatōn eis mnēmēn elthein boulomai. Parautika gar tēs theognōsias to phōs eisdexameno!, pollous athlous kai lamprous nenikēkate" pote men autoi loidoroumenoi, kai propēlachizomenoi", kai tōn hyparchontōn meta pollēs aposteroumenoi thymēdias" pote de tois tauta paschousi koinōnountes, kai pantodapēn autois proupherontes therapeian. Hekchaston de toutōn epoieito prothymōs, epeidē tōn epēngelmenōn en ouranois agathōn eichete tēn elpida. Eita parainetichōs "
“It is a fearful thing to fall into the hands of the living God.” But since these words were enough to grieve them, hinting at negligence and neglect of divine things, he tempers the severity of what he has said with the remembrance of what they had already achieved; for nothing rouses to eagerness so much as the remembrance of one’s own achievements. “But recall the former days, in which, after you had been enlightened, you endured a great contest of sufferings, partly being made a public spectacle by reproaches and afflictions, and partly becoming partners of those so treated. For you sympathized with my bonds, and accepted the plundering of your possessions with joy, knowing that you have for yourselves a better and abiding possession in heaven.” I want you to call to mind those splendid contests. For as soon as you had received the light of the knowledge of God, you won many splendid contests: sometimes being yourselves reviled and insulted and deprived of your possessions with great cheerfulness, sometimes sharing with those who suffered these things and offering them every kind of care. And you did each of these eagerly, since you had the hope of the good things promised in heaven. Then, by way of exhortation:
Textual problem in this passage: see the notes.
Heb 10:31–34 (quotation, high confidence)
Notes and citation
Summary: Theodoret says Hebrews softens its warning by reminding the readers of the persecutions they had already endured with joy after their enlightenment.
- The ref is numbered 10.28, but the Greek of the section covers Heb 10:31–34. It opened with Migne’s Latin translation of the comment on 10:28–30 (whose Greek is in 10.18), removed. The lemma reads “my bonds” (τοῖς δεσμοῖς μου), a reading of part of the manuscript tradition of Heb 10:34.
Notes on the original text
- Digital text corrected (Migne's Latin column (translation of the comment on Heb 10:28–30) read as Greek letters; marginal numeral): κῃ. 51. «Ποτγγομίνην. ον ἱπείαογα ἔπ Πλᾶ 118 Βοΐ υἱνοθῆδ. » Θυοπίλπι Δι ΐ6}}} ᾿ς 58.158 δι ϑηϊ, υἱ ἰδ. 6}}} εἰ τὸ- 4165, ἴῃ γ 518 Ἰΐογθι πᾶ γα δυ βίδε 4ην, οἱ τηαποηίσηι ἐμ τα 115.» ου αι νο]ν]8 ἐμ σεται ἴῃ. διδι) δηΐην τ σοφηἰ ον ἷ5 ἀϊνί πο, δι νἱεἰδβι5 : πη 4 θη} ἰρϑὶ αἴδοι!, οἱ [δου δι ι5. οὐπὶ ρη 0410 5ρο αι : πιῖπο πὶ οἴδι πιΐδ ςογίδιμ πε πὶ : Ἅ« Οὐδ Πρ ηδπὶ δἰ οἱ δ πεῖ : Ῥίεοιῖι δηϊ πη πιο.» διδι οι οπθηι ἀρρο! αν ἀπὁ ν νον» Α λα΄. ε Φοδερὸν → « Φοβερὸν.
Topics: Persecution
Cite (SBL): Theodoret, Interp. Heb. 10.28 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-10-28) · 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.
10.35PG 82
λε΄. « Μὴ ἀποδάλητε οὖν τὴν παῤῥησίαν ὑμῶν. » ᾿Απὸ γὰρ τῆς νίκης πολλὴν ἐχτῆσασθε παῤῥησίαν. Ὑποδείκνυσι ὃὲ καὶ τῶν ἀγώνων τὰ ἄθλα " « ἔχεν μισθαποδοσίαν μεγάλην. » Διδάσκει δὲ καὶ πῶς ς τούτων τυχεῖν δυνατόν. »)ς΄. « Ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, χομίσησῆς ἕχαστος τὴν ἐπαγν γελίαν. » Ἡῷ πόνῳ γὰρ ἰσόμετρυς ὁ μισθὸς, καὶ πρὸς τὸ ἔργον ἢ ἀντίδοφις χορηγεῖται. Καὶ ὡς ἄγαν ὀλιγὡροῦντας ψυχαγωγῶν (σφοδραὶ γὰρ ἦσαν τῶν ἕνανζοντα, καὶ οὐκ εἰς μακρὰν τοὺς στεφάνου; παρλζ', ε« Ἔτι γὰρ μικρὸν " ὅσον δ, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ. » Ἐγγὺς, φησὶν, ἐστὶν ὁ ἀεσπύτης, τὴν ταχίστην παραγενήσεται, καὶ τοῖς ἐπουρανίοις ἀγαθοῖς τοὺς πόνους ἀμείψεται. Καὶ ἐπειδὴ εἰκὸς ἦν ἀμφιθάλλειν περὶ τούτων τινὰς, εἰκότως ἐπήγαγεν" υ ληλ, ε« Ὁ ὃὲ δίκαιος " ἐκ πίστεως ζήσεται. » Διὰ τῶν προφητῶν, φησὶ, ταῦτα εἴρηκεν ὁ Θεός. Ὥττε καὶ ἡνίκα ὁ νόμος ἐκράτει, τὸ τῆς πίστεως φάρμακον τὴν σωτηρίαν ἐπραγματεύετο. ε Καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. » Ὑποστολὴν τὴν ἀμφιβολίαν ἐκάλεσεν.
le΄. « Mē apodalēte oun tēn parrhēsian hymōn. » ᾿Apo gar tēs nikēs pollēn echtēsasthe parrhēsian. Hypodeiknysi hoe kai tōn agōnōn ta athla " « echen misthapodosian megalēn. » Didaskei de kai pōs s toutōn tychein dynaton. »)s΄. « Hypomonēs gar echete chreian, hina to thelēma tou Theou poiēsantes, chomisēsēs hechastos tēn epagn gelian. » Hēǭ ponǭ gar isometrys ho misthos, kai pros to ergon ē antidophis chorēgeitai. Kai hōs agan oligōrountas psychagōgōn (sphodrai gar ēsan tōn henanzonta, kai ouk eis makran tous stephanou? parlz', e« Eti gar mikron " hoson d, ho erchomenos hēxei, kai ou chroniei. » Engys, phēsin, estin ho aespytēs, tēn tachistēn paragenēsetai, kai tois epouraniois agathois tous ponous ameipsetai. Kai epeidē eikos ēn amphithallein peri toutōn tinas, eikotōs epēgagen" y lēl, e« Ho hoe dikaios " ek pisteōs zēsetai. » Dia tōn prophētōn, phēsi, tauta eirēken ho Theos. Hōtte kai hēnika ho nomos ekratei, to tēs pisteōs pharmakon tēn sōtērian epragmateueto. e Kai ean hyposteilētai, ouk eudokei hē psychē mou en autǭ. » Hypostolēn tēn amphibolian ekalesen.
“Do not, then, throw away your confidence,” for from the victory you have acquired great confidence. And he points out also the prizes of the contests: “which has a great reward.” And he teaches also how it is possible to obtain them: “For you have need of endurance, so that, having done the will of God, each of you may receive the promise.” For the reward is equal in measure to the labour, and the recompense is supplied according to the work. And consoling them as being very disheartened (for the attacks of their opponents were violent) … and that the crowns are not far off: “For yet a very little while, and the one who is coming will come and will not delay.” The Master is near, he says; he will come very soon and will repay the labours with the heavenly good things. And since it was likely that some would have doubts about these things, he fittingly added: “But the righteous one shall live by faith.” God said these things, he says, through the prophets; so that even when the law prevailed, the medicine of faith was effecting salvation. “And if he shrinks back, my soul has no pleasure in him.” He has called doubt a shrinking back.
Textual problem in this passage: see the notes.
Heb 10:35–38 (quotation, high confidence) · Hab 2:3–4 (quotation, high confidence) · Isa 26:20 (allusion, low confidence)
Notes and citation
Summary: Theodoret encourages endurance, saying the reward matches the labour, that Christ will come soon, and that even under the law salvation came by faith.
- The ref is numbered 10.35, but the section covers Heb 10:35–38. Words are lost in the scan in the consolation before 10:37 (marked “…”). After the comment on 10:38 the scan text repeated the refs staged as 10.39, 11.1, 11.3, 11.4 and 11.5 and a second copy of the page with 10:31–38; that duplicate text is removed. Quotations: Heb 10:35–38; Hab 2:3–4, quoted within Hebrews.
Notes on the original text
- Digital text corrected (OCR slips; letters lost in the scan; duplicate scan text: repeats the refs staged as 10.39, 11.1, 11.3, 11.4, 11.5 and a second copy of the page with Heb 10:31–38): «ἱὴν τὴν ἀμφιθδολίαν → Ὑποστολὴν τὴν ἀμφιβολίαν; λθ΄. « Ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς. » Διὰ γὰρ τῆς πίστεως προσοιχειούμεθα τῷ Θεῷ. Εἶτα δείκνυσι, φίλαν.; ὁ μικρὸν 5. ὑμῖν, μεθ᾽ ἡδονῆς. ἴων πΟΒΙΘΥ διιργα ἴπ ἀΥραπιθ πο {8115 δρί δι οἷα εἰ «αἱ 158. π. ἀἀάϊάϊηνιδ ὁ Βὶ εἰν ἰὰ δκ, π τ᾿ 5 ὅσ, αὐοβὶ ἃ 3} οἱ οἰ Ἡφιοι, (Ὁ. Υ, 39. πούς τε πρὸ νόμου, καὶ τοὺς ἐν νόμῳ διὰ πίστεως Δ θεοφιλεῖς τε καὶ περιφανεῖς γενομένους. Δύο δὲ κατὰ ταυτὸν διὰ τούτων χατασχευάξει᾽ τῆς τΞ γὰρ πίστεως δείκνυσι τὴν ἰσχὺν (ἃ γὰρ οὐ κατώρθωσεν ὁ νόμος, ἡ πίστις ἐξήνυσε), καὶ τοῖς ἀθυμοῦσι διὰ τὰς τῶν ἐναντίων ἐπαναστάσεις, προσφέρει παραψυχὴν, δεικνὺς ἅπαντας τοὺς ἀείμνηστον ἐσχηκότας τὸ κλέος διὰ τοιούτων χλυδωνίων ὁδεύσαντας. Καὶ πρῶτον μὲν αὐτὸν ἡ μᾶς διδάσκει τὸν τῆς πίστεως ὅρον. α΄. «Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πρχγμάτων, ἔλεγχος οὐ βλεπομένων. ν Τὰ γὰρ οὐκ ὁρώμενα διὰ ταύτης ὁρῶμεν, καὶ πρὸς τὴν τῶν ἐλπιζομένων θεωρίαν ὀφθαλμὸς ἡμῖν γίνεται, καὶ δείκνυσιν ὡς ὑφεστῶτα τὰ μηδέπω γεγενημένα. Τῶν νεκρῶν ἁπάντων ἐν τοῖς τάφοις ἔτι κειμένων, ἢ πίστις ἡμῖν προξωγραφεῖ τὴν ἀνάστασιν, καὶ τῆς κόνεως τῶν σωμάτων τὴν ἀθανασίαν παρασκευάζει φαντάζεσθαι. Εἶτα τὸν κατάλογον τῶν πάλαι γεγενημένων ἁγίων ϑ΄. « Ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσθύπεροι.» Τουτέστιν, οἱ πάλαι γεγενημένοι, οἱ πρὸ ποῦ νόμου καὶ ἐν τῷ νόμῳ διαλάμψαντες ἅγιος, Τίθησι δὲ πρῶτον τὸ πρῶτον ἡμῖν ἐγγράφως παραδοθέν. Πρώτη δὲ ἡμῖν ἐγγράφως " ἐδόθη διδασκαλία, τι ε« Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν τῆν, ν» καὶ τἄλλα τὰ περὶ κτίσεως εἰρημένα. γ΄. «Πίστει νοοῦμεν" κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων ᾽ τὰ βλεπό- ς μενα γεγονέναι. » Οὐ γὰρ ὁ τοῦ σώματος ὀφθαλμὸς εἶδε δημιουργοῦντα τὸν τῶν ὅλων Θεὸν, ἀλλ᾽ ἡ πίστις ἡμᾶς ἐξεπαίδευσεν, ὡς ὁ ἀεὶ ὧν Θεὸς, τὰ μὴ ὄντα πεποίηκε. Τούτου γὰρ οὐδέν ἐστι παρ᾽ ἀνθρώποις παράδειγμα ’ ἀλλ᾽ ὅμως οὐδὲν τοιοῦτον παρὰ τῆς φύσεως διδασκόμενοι, τὴν πίστιν ἔχομεν τῶν παραδόξων διδάσκαλον. Ἐξ ὄντων γὰρ δημιουργοῦσι οἱ ἄνθρωποι " ὁ ὃξΣ τῶν ὅλων Θεὸς ἐκ μὴ ὄντων τὰ ὄντα παρήγαγε δ΄. « Πίστει πλείονα θυσίαν "Αθελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, δι᾽ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ, τοῖς δώροις αὐτοῦ τοῦ Θεοῦ, καὶ δι᾽ αὐτῆς ἀποθανὼν ἕτι λαλεῖ, » Πιϊείογα τὴν τιμιωτἐραν ἐκάλεσε. Καὶ τοῦτο δῆλον ἐκ τῆς τοῦ Κάϊν χατδι 01856. θι10 δυῖειν ρὸῦ [ΘῈ 80} οἱ ει : οἱ ἥδ οὶ ρον αεἷ!, ἃ 8 ηἴ, ΡῈ Γ αὐ δι! ἀεὶ τ δά πο 5 ἰ οουις, οἱ αὐ αἴ εἰ ἴῃ ἰεφα ἢ] δϑῖ. Τὰ ὅ, » οἱ δἰϊὰ αυ: (6 μἴα σου 566 αδιὸ προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, [ἥμαρτες]; Οὐχοὖν ὁ “Αδελ καὶ διεῖλεν ὀρθῶς, καὶ προσενήνοχεν εὐσεβῶς " ἑκάτερον δὲ πεποίηκε, τὴν πίστιν ἔχων διδάσκαλον. Τὸ δὲ, “Ἕτι «1ωλεῖ, ἀντὶ τοῦ, ᾿Αοίδιμός ἔστι μέχρι τοῦ παρόντος, καὶ πολυθρύλλητος, καὶ.. «Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, δὶ οὐκ εὑρίσκετο, διότι μετέθηκεν εὐτὸν ὁ Θεός " πρὸ γὸρ τῆς μεταθέσεως “αὐτοῦ μεμαρτύρηται εὖἱν 511, εἱ Πα ῃ 5 οἰ κ:- Τ μὴ σεν. γγραφος Υ̓, ὅ. 1. ἐκ νὴ γεπς. 51. « Ποτγτγομιαν. ον ἱπείάογα ἴῃς πλδ5 α λα΄. ε Φοδερὸν τὸ ἐμπεσεῖν εἰς χεῖρα, θεοῦ ζῶνυἱ ΝΗῚ δαΐμῃ ἃ διΐτηΐ αἰδου θη δὶς θχοὶ δὲ, τ Τὸ γι ἃ 56 παι 518 τ] δι] η} 68 εἱ οὐ" 6 1115 56 }115 πὶ δϑὶ, Εἰ αἱ να] ς ΒΠῚ ἴπ ρογι ϊοηοην, βοὰ (Δ 6ἱ ἴῃ δοαιυ δἰ οη θη Δ] ν τος.» Ἐπειδὴ; δὲ ταῦτα ἱκανὰ ἦν αὐτοὺς ἀνιᾶσα:, ὀλιγωρίαν αἰνιττόμενα, καὶ τῶν θείων ἀμέλειαν " χεράννυσι τῶν εἰρημένων τὸ αὐστηρὸν τῇ μνήμῃ τῶν. ἤδη κατορθωμένων. Οὐδὲν γὰρ οὕτως εἰς προθυμίαν διεγείρει, ὡς τῶν οἰκείων κατορθωμάτων μνήμη. λβ'-λδ΄, « ᾿Αναμιμνήσκεσθε ' δὲ τὰς πρότερον ἡμές ρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων. Τοῦτο μὲν, ὀνειδισμοῖς καὶ θλίψεσι θεατριζόμενοι " τοῦτο δὲ, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες. Καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθέσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς ᾿ προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν, καὶ μένουσαν ἐν οὐρα- Β οἷς. » Ἐχείνων ὑμᾶς τῶν λαμπρῶν ἀγωνισμάτων εἰς μνήμην ἐλθεῖν βούλομαι. Παραυτίκα γὰρ τῆς θεογνωσίας τὸ φῶς εἰσδεξάμενο:, πολλοὺς ἄθλους καὶ λαμπροὺς νενικήκατε᾽ ποτὲ μὲν αὐτοὶ λοιδορούμενος, καὶ προπηλαχιζόμενοι", καὶ τῶν ὑπαρχόντων μετὰ πολλῆς ἀποστερούμενοι θυμηδίας" ποτὲ δὲ τοῖς ταῦτα πάσχουσι κοινωνοῦντες, καὶ παντοδαπὴν αὐτοῖς προσφέροντες θεραπείαν. Ἕκχαστον δὲ τούτων ἐποιεῖτε προθύμως, ἐπειδὴ τῶν ἐπηγγελμένων ἐν οὐρανοῖς ἀγαθῶν εἴχετε τὴν ἐλπίδα. Εἴτα παραινετιχῶς " λε’, « Μὴ ἀποδάλητε οὖν τὴν παῤῥησίαν ὑμῶν. » "Ἀπὸ γὰρ τῆς νίκης πολλὴν ἐκτήσασθε παῤῥησίαν. ὙΠποδείχνυσι ὃὲ καὶ τῶν ἀγώνων τὰ ἀθλα " « ἔχεν μισθαποδοσίαν μεγάλην. » Διδάσκει δὲ καὶ πὼς ᾿ τούτων τυχεῖν δυνατόν. κς΄. « Ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, χομίσησῆε ἕχαστος τὴν ἐπαγγελίαν. » Τῷ πόνῳ γὰρ ἰσόμετρυς ὁ μισθὸς, καὶ πρὸς τὸ ἔργον ἢ ἀντίδοσις χορηγεῖται. Καὶ ὡς ἄγαν ὀλιγζοντα, καὶ οὐκ εἰς μακρὰν τοὺς στεφάνου; παρλξ', « Ἔτι γὰρ μικρὸν " ὅσον ὅ, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ. » Ἐγγὺς, φησὶν, ἐστὶν ὁ Δεσπότης, τὴν ταχίστην παραγενήσεται, καὶ τοῖς ἐπουρανίοις ἀγαθοῖς τοὺς πόνους ἀμείψεται. Καὶ ἐπειδὴ εἰκὸς ἣν ἀμφιθάλλειν περὶ τούτων τινὰς, εἰκότως ἐπήγαγεν" λη,, « Ὁ δὲ δίκαιος " ἐκ πίστεως ζήσεται. » Διὰ τῶν προφητῶν, φησὶ, ταῦτα εἴρηκεν ὁ Θεός. “Ὥστε καὶ ἡνίκα ὁ νόμος ἐκράτει, τὸ τῆ: πίστεως φάρμακον τὴν σωτηρίαν ἐπραγματεύετο. « Καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὑτῷ. » Ὑποστο- → .
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 10.35 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-35
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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.
10.39PG 82
λθ’. « Ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστθλῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς. ν Διὰ γὰρ τῆς πίστεως προσοιχειούμεθα τῷ Θεῷ. Εἶτα δείκνυσι τούς τε πρὸ νόμου, καὶ τοὺς ἐν νόμῳ διὰ πίστεως θεοφιλεῖς τε καὶ περιφανεῖς γενομένους. Δύο δὲ κατὰ ταυτὸν διὰ τούτων χατασχευάξει' τῆς τξ γὰρ πίστεως δείκνυσι τὴν ἰσχὺν (ἃ γὰρ οὐ κατώρθωσεν ὁ νόμος, ἡ πίστις ἐξήνυ5ε), καὶ τοῖς ἀθυμοῦσι διὰ τὰς τῶν ἐναντίων ἐπαναστάσεις, προσφέρει παραψυχὴν, δεικνὺς ἅπαντας τοὺς ἀείμνηστον ἐσχηκότας τὸ κλέος διὰ τοιούτων χλυδωνίων ὁδεύσαυτας. Καὶ πρῶτον μὲν αὐτὸν ἡ μᾶς διδάσκει τὸν τῆς πίστεως ὅρον.
lth’. « Hēmeis de ouk esmen hypostthlēs eis apōleian, alla pisteōs eis peripoiēsin psychēs. n Dia gar tēs pisteōs prosoicheioumetha tǭ Theǭ. Eita deiknysi tous te pro nomou, kai tous en nomǭ dia pisteōs theophileis te kai periphaneis genomenous. Dyo de kata tauton dia toutōn chatascheuaxei' tēs tx gar pisteōs deiknysi tēn ischyn (ha gar ou katōrthōsen ho nomos, hē pistis exēny5e), kai tois athymousi dia tas tōn enantiōn epanastaseis, prospherei parapsychēn, deiknys hapantas tous aeimnēston eschēkotas to kleos dia toioutōn chlydōniōn hodeusautas. Kai prōton men auton hē mas didaskei ton tēs pisteōs horon.
“But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.” For through faith we are made God’s own. Then he shows those before the law and those under the law who through faith became dear to God and illustrious. By these he establishes two things at the same time: he shows the strength of faith (for what the law did not accomplish, faith achieved), and he offers consolation to those disheartened by the uprisings of their opponents, showing that all who have won ever-remembered fame travelled through such storms. And first he teaches us the very definition of faith.
Heb 10:39 (quotation, high confidence)
Notes and citation
Summary: Theodoret introduces the roll of the faithful, which shows faith's power and consoles the persecuted.
- Heb 10:39. Footnote apparatus and Latin debris from Migne’s column removed.
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column; footnote apparatus and Latin debris from Migne's parallel column): δείκνυσι 5 ὑμῖν, μεθ᾽ ἡδονῆς. ἴων ποδίοι διργα ἣν ἃὐραπιθηίο [}115 ἐρ᾿ (οἷα εἰ ὦ 158. οἰ μικρὸν οὐἶι Ηδιοι, (40. Υ, 33. δ χ προπ. δά αἰ ίηνιβ ὁ αὶ εἰπη ἰἃ τούς τε → δείκνυσι τούς τε; διὰ πίστεως Δ οβιομνϊ!, θεοφιλεῖς → διὰ πίστεως θεοφιλεῖς.
Cite (SBL): Theodoret, Interp. Heb. 10.39 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-10-39) · 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.