# Interpretation of Hebrews - Author: [Theodoret of Cyrus](https://sophiascriptura.com/fathers/authors/theodoret-of-cyrus/) - Latin title: *Interpretatio in epistulam ad Hebraeos* - Date: ca. 436-448 (approximate) - Source: J.-P. Migne, ed., Patrologia Graeca 82 (Paris) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J.-P. Migne, ed., Patrologia Graeca 82 (Paris, 1864) - Work page: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/ - Passages: 82 ## Hebrews, preface - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/0/#p-0 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret defends Paul's authorship of Hebrews against the Arians, outlines the letter's argument, and expounds Heb 1:1–3 as teaching the Son's eternity, consubstantiality, and distinct subsistence. ### Greek text Θαυμαστὸν οὐδὲν δρῶσιν οἱ τὴν ᾿Αρειανικὴν ξάμενοι νόσον, κατὰ τῶν ἀποστολικῶν λυττῶντες γραμμάτων, καὶ τὴν πρὸς Ἑβραίους ᾿Επιστολὴν τῶν λοιπῶν ἀποκρίνοντες, καὶ νόθον ταύτην ἀποκαλοῦντες. Οἱ γὰρ κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὰς γλώττας κινοῦντες, τί οὐκ ἂν τολμήσαιεν κατὰ τῶν εὔνων αὐτοῦ καὶ μεγαλοφώνων τῆς ἀληθείας κηρύκων; Αὐτοῦ γάρ ἔστι τοῦ Δεσπότου φωνή" « Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν., "Ἔδει δὲ αὐτοὺς, εἰ καὶ μηδὲν ἕτερον, τοῦ χρόνου γοῦν αἰδεσθῆναι τὸ μῆκος, ἐν ᾧ τήνδε τὴν Ἐπιστολὴν ἐν ταῖς ᾿Εκκλησίαις ἀναγινώσκοντες διετέλεσαν τῆς Ἐκκλησίας οἱ τρόφιμοι. Ἐξ οὗ γὰρ τῶν ἀποστολικῶν γραμμάτων αἱ τοῦ Θεοῦ μετέλαχον ᾽᾿Εκκλησίαι, ἐξ ἐκείνου καὶ τῆς πρὸς Ἑβραίους Ἐπιστολῆς τὴν ὠφέλειαν καρποῦνται. Εἰ δὲ μηδὲ τοῦτο ἱκανὸν πεῖσαι αὐτοὺς, Εὐσεβίῳ γοῦν τῷ Παλαιστινῷ, ὃν τῶν οἰκείων δογμάτων ἀποκαλοῦσι συνήγορον. Καὶ οὗτος γὰρ τοὺ θειοτάτου Παύλου τήνδε τὴν 'Επιστολὴν ὡμολόγησεν εἶναι, καὶ τοὺς παλαιοὺς ἅπαντας ταύτην περὶ αὑτῆς ἔφησεν ἐσχηκέναι τὴν δόξαν. ᾿Αλλ᾽ οὗτοι πᾶσιν ἐῤῥῶσθαι φράσαντες, ἀναίδην πρὸς τὴν ἀλήθειαν διαμάχονται, τῆς ἀποστολικῆς θεολογίας, ἧ τὸ προοίμιον κατεκόσμησε, τὴν αἴγλην οὐ φέροντες. ᾿Αντιλέγειν γὰρ οὐ δυνάμενοι πρὸς τὰ διαῤῥήδην περὶ τῆς τοῦ Μονογενοῦς εἰρημένα θεότητος, πᾶσαν ἐκβάλλειν ἐτόλμησαν τὴν ᾿Επιστολὴν, καίτοι καὶ τῶν δογμάτων, καὶ τῶν ἄλλων ἐνθυμημάτων, πολλὴν συγγένειαν πρὸς τὰς ἄλλας ἐχόντων ᾿Επιστολάς, Πρόσχημα δὲ τῇ κατηγορίᾳ περιτιθέασι, τὸ μὴ τὴν ἀποστολικὴν προσηγορίαν ὁμοίως ἐγκεῖσθαι τῷ προοιμίῳ. “Ἔδει δὲ αὐτοὺς συνιδεῖν, ὡς τῶν ἐξ ἐθνῶν, ἀλλ᾽ οὐ τῶν ἐξ Ἰουδαίων πεπιστευκότων ἀπόστολος ἐκεχειροτόνητο. Καὶ γὰρ ὁ Κύριος πρὸς αὐτὸν ἔφη" « Σπεῦσον, καὶ ἔξελθε τὸ τάχος ἐντεῦθεν" οὐ γὰρ μὴ προσδέξονταί σου τὴν μαρτυρίαν τὴν περὶ ἐμοῦ. Πορεύου. ὅτι εἰς ἔθνη μακρὰν ἐξαποστελῶ σε, » Τοιαύτας δὲ καὶ πρὸς τοὺς ἄλλους ἐποιήσατο συνθήκας. « ᾿Ιάκωβος γὰρ, φησὶ, καὶ Κηφᾶς, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα αὑτοὶ μὲν εἰς τὴν περιτομὴν, ἡμεῖς δὲ εἰς τὰ ἔθνη. » Οὕτω καὶ Ῥωμαίοις ἐπιστέλλων ἔφη « Ἐφ' ὅσον εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω". ν Τούτου δὴ χάριν τοῖς μὲν ἐξ ἐθνῶν πεπιστευκόσιν ἐπιστέλλων, καὶ τὴν προσηγορίαν προστέθεικε, καὶ τὴν ἀποστολικὴν ἀξίαν προστέθεικεν, ὡς διδάσκαλος μαθηταῖς ἐπιστέλλων. ἹἙδραίοις δὲ γράφων, ὧν οὐκ ἐνεχειρίσθη τὴν ἐπιμέλειαν, γυμνὴν τῶν ἀξιωμάτων εἰκότως τὴν διδασκαλίαν προσήνεγκεν. Ὑπὸ γὰρ τὴν τῶν ἄλλων ἀποστόλων προμήθειαν ἐτέλουν, Ὅτι δὲ τῆς πνευματικῆς χάριτος ἀνάπλεως ἡ Ἐπιστολὴ, καὶ οὐδὲ τὴν τυχοῦσαν παρέχουσα διαβολῆς ἀφορμὴν, ἡ κατὰ μέρος ἑρμηνεία διδάξει σαφέστερον. Ἡ δὲ ὑπόθεσις τῆς Ἐπιστολῆς ἐστιν αὕτη" Τοὺς ἐξ ᾿Ιουδαίων πεπιστευκότας οἱ τὴν τῆς ἀπιστίας περικείμενοι νόσον, πολλοῖς καὶ παντοδαποῖς περιέβαλλον ἀλγεινοῖς. Τούτων δὲ τῶν παθημάτων καὶ Θεσσαλονικεῦσιν ὁ θεῖος ᾿Απόστολος ἐπιστέλλων ἐμνήσθη. « Μιμηταὶ γὰρ, φησὶν, ἐγενήθητε τῶν Ἐκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ ᾿Ιουδαίᾳ· τὰ γὰρ αὑτὰ καὶ ὑμεῖς ἐπάθετε ὑπὸ τῶν ἰδίων συμφυλετῶν, καθάπερ κἀκεῖνοι ὑπὸ τῶν Ἰουδαίων. » Καὶ αὐτοῖς δὲ γράφων καὶ τοῦτο προστέθεικε᾽ « Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μεθ᾽ ἡδονῆς κατεδέξασθε. » Καὶ ὁ μακάριος δὲ ἡμᾶς διδάσκει Λουκᾶς, ὡς πρὸ τῆς κλήσεως ὁ θεῖος ᾿Απόστολος ἐλυμαίνετο τὴν Ἐκκλησίαν, κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. Οὐ μόνον δὲ ταῦτα κατὰ τῶν πεπιστευκότων οἱ ἀπιστοῦντες ἐτόλμων, ἀλλά καὶ ἐκωμῴδουν, ὡς ἀνθρώπῳ τεθνεῶτι πιστεύειν ἀνασχομένους, καὶ Τούτου δὴ χάριν ὁ θεῖος ᾿Απόστολος εὐθὺς ἐν τῷ προοιμίῳ τῶν προφητῶν αὐτὸν ἀπάντων ἀποδείκνυσι κρείττονα. Εἶτα τῆς θεολογίας ἀρξάμενος, ἀΐδιον ἀποφαίνει, καὶ τοῦ Πατρὸς συναΐδιον, καὶ τῶν ἀπάντῶν δημιουργόν. Ἕπειτα τοῖς ἀγγέλοις παρεξετάσας, τὴν θείαν εἰς μέσον φέρει Γραφὴν, διαῤῥήδην διδάσκουσαν ὡς ὁ μὲν ἔστιν Υἱὸς καὶ Θεὸς, οἱ δὲ λειτουργοὶ καὶ ποιήματα. Ἐντεῦθεν δείκνυσιν ὡς τῶν διὰ Μωσέως παραχθέντων μείζονα τὰ παρὰ τοῦ Δεσπότου δεδομένα Χριστοῦ. Ὃ μὲν γὰρ ἔδωκε τὴν Παλαιὰν Διαθήκην ὁ δὲ τὴν Καινὴν, ἦν διὰ τῶν παλαιῶν προεπηγγείλατο προφητῶν. Καὶ ὁ μὲν ὑπέσχετο δώσειν τὴν Παλαιστίνην ὁ δὲ τὴν βασιλείαν τῶν οὐρανῶν. Συγκρίνει δὲ καὶ τῇ Λευϊτικῇ ἱερωσύνῃ τὴν τὸν ὑπὸ τοῦ Θεοῦ δεδομένον καταλελοιπότας νόμον. κατὰ τάξιν Μελχισεδὲκ, καὶ δείκνυσι τὴν ὑπεροχήν. Β Πρὸς τούτοις καὶ τοὺς πρὸ νόμου καὶ τοὺς ἐν νόμῳ τῆς εὐσεβείας τροφίμους διὰ πίστεως ἀποφαίνει περιβλέπτους γεγενημένους, Λέγει δὲ αὐτῶν καὶ τὰ πάθη καὶ τὴν ἀνδρείαν, τούτους πρὸς τοὺς κινδύνους ἀλείφων. Εἶτα τῶν οἰκείων αὐτοὺς ἀναμνήσας ἀγώνων καὶ στῆναι μέχρι τέλους ἀνδρείως παρακαλέσας, καὶ τοῖς δογματικοῖς καὶ ἡθικὴν συνάψας παραίνεσιν, πεπλήρωκε τὴν Ἐπιστολήν. Ἔγραφε δὲ αὐτὴν τῇ Ἑβραίων φωνῇ" ἑρμηνευθῆναι δὲ αὐτὴν φασιν ὑπὸ Κλήμεντος. Ἡμεῖς δὲ λοιπὸν τῆς ἑρμηνείας ἁψώμεθα. « Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ᾽ ἐν τοῖς προφήταις, ἐπ᾽ ᾿ ἐσχάτων τῶν ἡμερῶν τούτων " ἐλάλησεν ἡμῖν ἐν Υἱῷ. » Σαφῶς ἔδειξε τοῦ Δεσπότου Χριστοῦ καὶ τῶν προφητῶν τὸ διάφορον. Αὐτὸν γὰρ μόνον Υἱὸν προσηγόρευσεν. Ἔοικε δὲ τὸ προοίμιον τῇ τοῦ Κυρίου παραβολῇ. Καὶ γὰρ ὁ Κύριος τοῖς Ἰουδαίοις τὴν περὶ τοῦ ἀμπελῶνος παραβολὴν εἰρηκὼς, ἔδειξε πρώτους μὲν δούλους ἀποσταλέντας πρὸς τοὺς πονηροὺς γεωργούς " εἶτα μετὰ τὴν ἐκείνων ἀναίρεσιν υἱὸν παραγενόμενον. Τὸ μέντοι, πολυμερῶς, τὰς παντοδαπὰς οἰκονομίας σημαίνει " τὸ δὲ, πολυτρόπως, τῶν θείων ὀπτασιῶν τὸ διάφορον. “Ἄλλως γὰρ ὥφθη τῷ ᾿Αβραὰμ, καὶ ἄλλως τῷ Μωῦσῇ, καὶ ἑτέρως Ἠλίᾳ, καὶ ἄλλως τῷ Μιχαίᾳ. Καὶ Ἡσαΐας δὲ, καὶ Δανιὴλ, καὶ Ἰεζεχιὴλ, διάφορα ἐθεάσαντο σχήματα. Τοῦτο διδάσκων ὁ τῶν ὅλων ἔφη θεός " « Ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην. » Οὐ γὰρ πολύμορφος ἡ θεία φύσις, ἀλλὰ ἀνείδεός τε καὶ ἀσχημάτιστος, καὶ ἁπλῆ καὶ ἀσύνθετος. Οὐκ αὐτὴν τοίνυν ἑώρων τὴν ἀνέφικτον φύσιν, ἀλλά τινα σχήματα, ἃ πρὸς τὴν χρείαν ὁ ἀόρατος ἐδείκνυε Θεός. Τὸ μέντοι, πολυμερῶς, καὶ ἕτερον αἰνίττεται, ὅτι τῶν προφητῶν ἕκαστος μερικὴν τινα οἰκονομίαν ἐνεχειρίζετο" ὁ δὲ τούτων Θεὸς, ὁ Δεσπότης, λέγω, Χριστὸς, οὐ μίαν τινὰ ᾠκονόμησε χρείαν, ἀλλὰ τὸ πᾶν ἐνανθρωπήσας κατώρθωσε, καὶ τὴν τῶν ἀνθρώπων ἐπραγματεύσατο σωτηρίαν. Δέδεικται μέντοι ὡς εἷς τῶν παλαιῶν καὶ καινῶν νομοθέτης, « Ὃν ἔθηκε" κληρονόμον πάντων, » ᾿Απὸ τῶν ἀνθρωπίνων ὁ θεῖος ᾿Απόστολος ἤρξατο, καὶ τὰ ταπεινότερα πρῶτον λέγων, οὕτως ἅπτεται μειζόνων. Κληρονόμος γὰρ πάντων ὁ Δεσπότης Χριστὸς, οὐκ ὡς θεὸς, ἀλλ᾽ ὡς ἄνθρωπος. Ὡς γὰρ Θεὸς, ποιητής ἐστι πάντων ὁ δὲ πάντων δημιουργὸς φύσει πάντων Δεσπότης. Ὃ δὲ κληρονόμος ἀποφαίνεται κύριος ὧν οὐκ ἣν πάλαι δεσπότης. Οὕτως οἱ πιστεύοντες, κληρονόμοι Θεοῦ, καὶ συγκληρονόμοι Χριστοῦ " χάριτι γὰρ λαμβάνουσιν ὃ μὴ πρότερον εἶχον. Ὅτι δὲ αὐτὸς τῶν ἁπάντων Δεσπότης, τὰ ἐπαγόμενα μαρτυρεῖ. ε Δι᾽ οὗ καὶ τοὺς αἰῶνας ἐποίησε. » Τοῦτο δηλωτικὸν τῆς θεότητος. Οὐ μόνον γὰρ αὐτὸν δημιουργὸν, ἀλλὰ καὶ ἀΐδιον ἔδειξεν. Ὃ γὰρ αἰὼν οὐκ οὐσία τις ἐστὶν, ἀλλ᾽ ἀνυπόστατον χρῆμα, συμπαρομαρτοῦν τοῖς γεννητὴν ἔχουσι φύσιν. Καλεῖται γὰρ αἰὼν καὶ τὸ ἀπὸ τῆς τοῦ κόσμου συστάσεως μέχρι τῆς συντελείας διάστημα. Οὕτω γὰρ καὶ ὁ Κύριος ἔφη" « Ἰδοὺ ἐγὼ μεϑ' ὑμῶν εἶμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. » Καὶ τῆς ἑκάστου δὲ ἡμῶν ζωῆς τὸν χρόνον, αἰῶνα κέκληκεν ὁ θεῖος Δαβίδ. « Ὁ αἰὼν ἡμῶν, φησὶν, εἰς φωτισμὸν τοῦ προσώπου σου.» Καὶ τοῦ μέλλοντος δὲ βίου τὴν σύστασιν, αἰῶνα προῦηγόρευσεν ὁ θεῖος ᾿Απόστολος. ε Οὐ μόνον γὰρ, φῇ" σὶν, ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. » Καὶ πάλιν" ε Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χάριτος αὑτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς. Αἰὼν τοίνυν ἐστὶ τὸ τῇ κτιστῇ φύσει παρεζευγμένον διάστημα, Τῶν αἰώνων ὃς ποιητὴν εἴρηκε τὸν Υἱὸν, ἀΐδιον αὐτὸν εἶναι διδάσκων, καὶ παιδεύων ἡμᾶς, ὡς ἀεὶ ἣν παντὸς οὑτινοσοῦν Οὕτω περὶ τοῦ Θεοῦ καὶ Πατρὸς ἡ Παλαιὰ Γραφὴ λέγει: Ὃ ὑπάρχων πρὸ τῶν αἰώνων, ἀντὶ τοῦ, Ὁ ἀεὶ ὦν. Εἶτα, ἐπειδὴ Υἱὸν εἰπὼν ἀΐδιον, αὐτὸν προῦηγόρευσεν, ἀπίθανον δὲ εἶναί πως ἐδόκει τοῖς ἀμυήτοις τῶν θείων, τὸν υἱὸν ὄντα μὴ δεύτερον εἶναι τοῦ γεγεννηκότος τῷ χρόνῳ, ἀπό τινος ὁρωμένης εἰκόνος δείκνυσι τὴν τῆς θεολογίας ἀλήθειαν, καί φησιν" « Ὃς ὧν ἀπαύγασμα τῇς δόξης. ν» Τὸ γὰρ ἀπαύγασμα καὶ ἐκ τοῦ πυρός ἐστι, καὶ σὺν τῷ πυρί ἐστι" καὶ αἴτιον μὲν ἔχει τὸ πῦρ, ἀχώριστον δέ ἐστι τοῦ πυρός. Ἐξ οὗ γὰρ τὸ πῦρ, ἐξ ἐκείνου καὶ τὸ ἀπαύγασμα. Εἰ τοίνυν ἐπὶ τῶν αἰσθητῶν δυνατὸν εἶναί τι ἔκ τινος, καὶ συνυπάρχειν τούτῳ ἐξ οὗπέρ ἐστι " Μὴ ἀμφιβάλῃς, φησὶν, ὡς ὁ Θεὸς Λόγος, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, καὶ γεγέννηται ὡς φῶς, καὶ συνυπάρχει τῷ γεγεννηκότι ὡς. Λόγος, ὡς ἀπαύγασμα δόξης. Ἐξ οὗ γὰρ ἡ δόξα, ἐξ ἐκείνου καὶ τὸ ἀπαύγασμα. Ἀεὶ δὲ ἡ δόξα, ἀεὶ τοίνυν καὶ τὸ ἀπαύγασμα. Καὶ τῷ πυρὶ δὲ ὁμοφυὲς τὸ ἀπαύγασμα" οὕτω καὶ ὁ Υἱὸς τῷ Πατρί. Καὶ ἐπειδὴ τοῦ ἀπαυγάσματος ἡ εἰκὼν τὸ μὲν συναΐδιον καὶ ὁμοούσιον ἀποχρώντως δεδήλωκεν, ἀφορμὴν δὲ παρεῖχε βλασφημίας τοῖς τὰ Σαβελλίου καὶ Φωτεινοῦ νοσοῦσι" καθ' ἑαυτὸ γὰρ οὐκ ὑφέστηκε τὸ ἀπαύγασμα᾽ δι᾽ ἑτέρας εἰκόνος καὶ ταύτην ἐξορίζει τὴν βλασφημίαν. ἐπάγει γάρ. ε Καὶ χαρακτὴρ τῆς ὑποστάσεως αὑτοῦ.» Καθ᾿ ἑαυτὸν, γὰρ, φῃσὶν, ὑφέστῃκεν, ὅλον ἐν ἑαυτῷ δεικνὺς τὸν Πατέρα. Τοὺς γὰρ πατρικοὺς περίκειται χαρακτῆρας. Τούτῳ ἔοικε τὸ ὑπὸ τοῦ Κυρίου πρὸς τὸν Φίλιππον εἰρημένον" ς Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα μου.» Οὕτω διὰ πλειόνων ὀνομάτων ἐδίδαξεν ὁ θεῖος ᾿Απόστολος, καὶ τὰ γνήσιον τῇς γεννήσεως, καὶ τὸ ὁμοούσιον, καὶ τὸ συναΐδιον, Ἐπειδὴ γὰρ πάντα νοῦν ὑπερβαίνει τὰ θεῖα, καὶ οὐκ οἷόν τε διὰ μιᾶς μόνης εἰκόνος τὸ τῆς θεολογίας διδάξαι μυστήριον, διὰ πλειόνων τοῦτο ποιεῖν ἀναγκάζονται τῆς ἀληθείας οἱ κήρυκες. Οὕτως ὁ θεσπέσιος Ἰωάννης Λόγον ὠνόμασε τὸν Υἱόν. Ἐπειδὴ γὰρ τῇ ἀνθρωπίνῃ γεννήσει καὶ πάθος καὶ χρόνος συνέζευκται, ἀναγκαίως αὐτὸν προσηγόρευσε Λόγον, ἵνα δείξῃ καὶ τὸ ἀπαθὲς, καὶ τὸ ἄχρονον τῆς γεννήσεως. Ὅπως δὲ μηδεὶς ὑπολάβῃ πάλιν ἀνυπόστατον αὐτὸν εἶναι Λόγον, ὃ Μάρκελλος πέπονθε, καὶ Φωτεινὸς, καὶ Παῦλος, ἀναγκαίως προστέθεικε᾽ « Καὶ Θεὸς ἦν ὁ Λόγος, » καὶ τὴν ἰδίαν αὐτοῦ σημαίνων ὑπόστασιν, καὶ τὴν μίαν φύσιν ἐμφαίνων, καὶ τῆς γεννήσεως τὸ ἀπαθές τε καὶ ἄχρονον ἐκπαιδεύων. Οὕτως ὁ μακάριος Παῦλος Υἱὸν μὲν αὐτὸν προσηγόρευσεν, ἄλλον αὐτὸν παρὰ τὸν Πατέρα ᾿ δεικνὺς κατὰ τὸν τῆς ἰδιότητος λόγον. Τῶν αἰώνων δὲ αὑτὸν εἴρηκε Ποιητὴν, τὸ ἀΐδιον αὐτοῦ διὰ τούτων διδάσκων. Ὠνόμασε δὲ αὐτὸν καὶ ἀπαύγασμα δόξης, καὶ τὸ συναΐδιον διὰ τούτου, καὶ τὸ ταυτὸν τῆς οὐσίας σημαίνων. Ἐκ γὰρ τῆς τοῦ πυρὸς φύσεως τὸ ἀπαύγασμα. Προστέθεικε δὲ ὅτι καὶ χαρακτὴρ ἐστιν ὑποστάσεως, ἀμφότερα κατὰ ταυτὸν διδάσκων, ὅτι καὶ καθ᾽ ἑαυτὸν ὑφέστηκε, καὶ ἐν ἑαυτῷ δείκνυσι τοὺς πατρικοὺς χαρακτῆρας. Προστίθησι δὲ καὶ ἕτερον’ « Φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ. » Οὐ γὰρ μόνον τὰ πάντα πεποίηκεν, ἀλλὰ καὶ ἰθύνει ταῦτα καὶ κυβερνᾷ. Τὴν δὲ τῆς δυνάμεως ὑπερβολὴν ἔδειξεν, εἰρηκὼς ἀρκεῖν αὐτῷ λόγον εἰς τὴν ἀπάντων δημιουργίαν τε καὶ προμήθειαν. Εἶπε γάρ" ε Γενηθήτω φῶς, καὶ ἐγένετο φῶς. » Καὶ εἶπε « Γενηθήτω στερέωμα, καὶ ἐγένετο οὕτως » καὶ τἄλλα πάντα ὁμοίως. Οὕτω καὶ ὁ μακάριος ἔφη Δαβὶδ, ὅτι « Αὐτὸς εἶπε, καὶ ἐγενήθησαν αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. » Ταύτης τῆς θεολογίας τὸ ἀναμφέλεκτον ὁρῶντες οἱ τὰ Ἀρείου φρονοῦντες, τῶν ἀποστολικῶν θησαυρῶν ἐκβάλλειν τήνδε τὴν Ἐπιστολὴν ἐπειράθησαν. Οὗ δὴ χάριν ἡμεῖς ταῖς εὐαγγελικαῖς αὐτὴν συμφωνοῦσαν διδασκαλίαις ἐδείξαμεν. Ὃ μέντοι θεῖος Ἀπόστολος οὕτω τὰ περὶ τῆς θείας διεξελθὼν φύσεως, ἐπὶ τὰ ἀνθρώπεια μεταβαίνει, διδάσκων τὸ τῆς οἰκονομίας μυστήριον. ε Δι᾿ αὑτοῦ καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, » Τὸ, δι᾽ αὐτοῦ δασέως ἀναγινώσκειν προσήκει, ἀντὶ τοῦ, δι᾽ ἑαυτοῦ. Οὗτος γὰρ ὁ τοῦ Πατρὸς ΥἹὸς, ὁ τῷ γεγεννηκότι συνὼν, ὁ ἁπάντων δημιουργός τε καὶ πρύτανις, ὁ ἐν αὐτῷ δεικνὺς τὸν Πατέρα, τὴν ἡμετέραν ἐνανθρωπήσας ἐπραγματεύσατο σωτηρίαν, Τὸ δὲ ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, ἀνθρωπίνως εἴρηται. ὝΨιστος γὰρ ὧν ἐταπείνωσεν ἑαυτὸν, καὶ θεὸς ὧν ἐνηνθρώπησεν. Οὐ ταπεινὸς ὧν ὑψώθη, οὐδὲ ἄνθρωπος ὧν Θεὸς ἐγένετο " ἀλλ᾽ ὡς μὲν Θεὸς Δεσπότης ἦν τῶν ὅλων ἀεί, ὡς δὲ ἄνθρωπος προσέλαβε δόξαν, ἧνπερ εἶχεν ὡς Θεός. Τοῦτο καὶ αὐτὸς ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη" « Πάτερ, δόξασόν με τῇ δόξῃ, ἧ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί. Καὶ ἤτησεν οὐ λαβεῖν ἅπερ οὐκ εἶχεν, ἀλλ᾽ ἅπερ εἶχε δειχθῆναι. ### English translation (Claude) Those who have caught the Arian disease do nothing surprising when they rage against the apostolic writings, separating the letter to the Hebrews from the rest and calling it spurious. For those who move their tongues against our God and Saviour, what would they not dare against his loyal and loud-voiced heralds of the truth? For it is the saying of the Master himself: “If they persecuted me, they will persecute you also.” But they ought, if nothing else, at least to have respected the length of time during which the nurslings of the church have continued to read this letter in the churches. For from the time the churches of God received the apostolic writings, from that time they have reaped the benefit of the letter to the Hebrews as well. And if not even this is enough to persuade them, [they ought to have been persuaded] at least by Eusebius of Palestine, whom they call the advocate of their own doctrines. For he too acknowledged that this letter is the most divine Paul’s, and said that all the ancients held this opinion about it. But these men, bidding farewell to all, shamelessly fight against the truth, unable to bear the brilliance of the apostolic theology with which the opening is adorned. For being unable to contradict what is said expressly about the divinity of the Only-begotten, they dared to reject the whole letter, although both in its doctrines and in its other arguments it has a close kinship with the other letters. As a pretext for the accusation they allege that the apostolic title is not placed in the opening as [in the others]. But they ought to have perceived that he had been appointed apostle of those who believed from the gentiles, and not of those from the Jews. For the Lord said to him: “Hurry and get out of here quickly, for they will not accept your testimony about me. Go, for I will send you far away to the gentiles.” And he made such agreements with the others as well: “For James,” he says, “and Cephas and John, who were reputed to be pillars, gave me and Barnabas the right hands of fellowship, that we should go to the gentiles and they to the circumcision.” So too, writing to the Romans, he said: “Inasmuch as I am an apostle of the gentiles, I glorify my ministry.” For this reason, when writing to those who believed from the gentiles, he both added his title and set forth his apostolic rank, as a teacher writing to disciples; but writing to Hebrews, whose care had not been entrusted to him, he fittingly offered the teaching stripped of rank; for they were under the care of the other apostles. That the letter is full of spiritual grace, and offers not even the slightest occasion for slander, the interpretation in detail will teach more clearly. The subject of the letter is this. Those afflicted with the disease of unbelief surrounded those who had believed from the Jews with many and various pains. The divine Apostle mentioned these sufferings when writing to the Thessalonians too: “For you became imitators,” he says, “of the churches of God that are in Judea; for you suffered the same things from your own countrymen as they did from the Jews.” And writing to these too he added this: “And you joyfully accepted the plundering of your property.” And the blessed Luke teaches us that before his calling the divine Apostle was ravaging the church, entering house after house, dragging off men and women and handing them over to prison. And not only did the unbelievers dare these things against the believers, but they also mocked them as men who had consented to believe in a man who had died, and … [as having abandoned the law given by God]. For this reason the divine Apostle at once, in the opening, shows him to be greater than all the prophets. Then, beginning the theology, he declares him eternal, co-eternal with the Father, and creator of all things. Next, comparing him with the angels, he brings forward the divine Scripture, which teaches plainly that he is Son and God, but they are ministers and creatures. From there he shows that what was given by the Master Christ is greater than what was brought in through Moses. For the one gave the Old Covenant, the other the New, which he had promised beforehand through the ancient prophets; and the one promised to give Palestine, the other the kingdom of heaven. He also compares with the Levitical priesthood the [priesthood] “according to the order of Melchizedek,” and shows its superiority. Besides this, he shows that those nurtured in godliness before the law and under the law became illustrious through faith. He tells of their sufferings and their courage too, anointing his readers for the dangers. Then, having reminded them of their own contests and exhorted them to stand firm courageously to the end, and having joined moral exhortation to the doctrinal teaching, he has completed the letter. He wrote it in the language of the Hebrews; and they say it was translated by Clement. Now let us take up the interpretation. “In many parts and in many ways God spoke of old to the fathers in the prophets; in these last days he has spoken to us in a Son.” He has clearly shown the difference between the Master Christ and the prophets; for he called him alone Son. The opening resembles the Lord’s parable. For the Lord, telling the Jews the parable of the vineyard, showed first slaves sent to the wicked tenants, and then, after these had been killed, the son arriving. Now “in many parts” signifies the various dispensations, and “in many ways” the difference of the divine visions. For he appeared one way to Abraham, another way to Moses, another to Elijah, and another to Micaiah; and Isaiah and Daniel and Ezekiel saw different shapes. Teaching this the God of all said: “I multiplied visions, and by the hands of the prophets I was represented.” For the divine nature is not many-formed, but without form and shape, simple and uncompounded. So they did not see the unattainable nature itself, but certain shapes, which the invisible God showed as need required. “In many parts” also hints at something else: that each of the prophets was entrusted with some partial dispensation; but their God, I mean the Master Christ, did not administer one particular need, but by becoming man accomplished the whole and brought about the salvation of human beings. And it is shown that he is the one lawgiver of the old and the new. “Whom he appointed heir of all things.” The divine Apostle began from the human things, and, speaking first of the lowlier, so goes on to the greater. For the Master Christ is heir of all things not as God but as man. For as God he is maker of all things, and the creator of all is by nature Master of all; but an heir is declared lord of what he was not master of before. So believers are heirs of God and fellow-heirs with Christ; for by grace they receive what they did not have before. That he himself is Master of all, what follows bears witness: “Through whom also he made the ages.” This points to the divinity; for he showed him to be not only creator but also eternal. For an age is not a substance, but a thing without subsistence of its own, which accompanies whatever has a created nature. For the span from the constitution of the world to the consummation is called an age; so the Lord too said: “Behold, I am with you all the days, until the consummation of the age.” And the divine David called the time of each one’s life an age: “Our age,” he says, “is in the light of your face.” And the divine Apostle called the state of the future life an age: “Not only,” he says, “in this age, but also in the one to come.” And again: “So that in the coming ages he might show the surpassing riches of his grace in kindness toward us.” An age, then, is the span joined to created nature. And by calling the Son maker of the ages, he teaches that he is eternal, and instructs us that he always was, [before] anything whatever. So the Old Scripture says of God the Father: “He who exists before the ages,” in place of “he who always is.” Then, since he had declared the Son eternal, and it seemed somehow incredible to those uninitiated in divine things that one who is a son should not be second to his begetter in time, he shows the truth of the theology from a visible image, and says: “Who being the radiance of his glory.” For the radiance is both from the fire and with the fire; it has the fire as its cause, yet it is inseparable from the fire; for from the time the fire is, from that time the radiance is too. If, then, among things perceived by the senses it is possible for something to be from something and to coexist with that from which it is, do not doubt, he says, that God the Word, the only-begotten Son of God, both is begotten as light and coexists with his begetter as Word, as radiance of glory. For from the time the glory is, from that time the radiance is too; and the glory is always; therefore the radiance too is always. And the radiance is of the same nature as the fire; so too is the Son with the Father. And since the image of the radiance sufficiently showed the co-eternity and the consubstantiality, but offered an occasion for blasphemy to those sick with the errors of Sabellius and Photinus (for the radiance does not subsist by itself), by another image he banishes this blasphemy too. For he adds: “And the exact imprint of his hypostasis.” For he subsists by himself, he says, showing the whole Father in himself; for he bears the Father’s features. Like this is what the Lord said to Philip: “He who has seen me has seen my Father.” So by several names the divine Apostle taught the genuineness of the begetting, the consubstantiality, and the co-eternity. For since divine things surpass every mind, and it is not possible to teach the mystery of theology through one image only, the heralds of the truth are compelled to do it through several. So the inspired John named the Son “Word.” For since passion and time are joined to human begetting, he necessarily called him Word, to show that the begetting is impassible and timeless. And so that no one should suppose in turn that he is a word without subsistence, as Marcellus and Photinus and Paul held, he necessarily added: “And the Word was God,” signifying his own hypostasis, displaying the one nature, and teaching that the begetting is impassible and timeless. So the blessed Paul called him Son, showing him to be other than the Father by the principle of individual property. He called him Maker of the ages, teaching his eternity by this. He named him also radiance of glory, signifying by this both his co-eternity and the identity of substance; for the radiance is from the nature of the fire. And he added that he is also the exact imprint of the hypostasis, teaching both at once: that he subsists by himself, and that he shows in himself the Father’s features. And he adds yet another thing: “And upholding all things by the word of his power.” For he not only made all things, but also directs and steers them. He showed the surpassing greatness of his power by saying that a word suffices him for the creation and providence of all. For he said: “Let there be light,” and there was light; and he said, “Let there be a firmament,” and it was so; and all the rest likewise. So too the blessed David said: “He spoke, and they came into being; he commanded, and they were created.” Seeing that this theology is beyond dispute, those who hold the views of Arius tried to cast this letter out of the apostolic treasuries. For this reason we have shown that it agrees with the teachings of the Gospels. Now the divine Apostle, having thus gone through what concerns the divine nature, passes on to the human things, teaching the mystery of the incarnation. “Having made purification of our sins through himself, he sat down at the right hand of the Majesty on high.” “Through him” should be read with a rough breathing, in place of “through himself.” For this Son of the Father, who is with his begetter, the creator and ruler of all, who shows the Father in himself, having become man brought about our salvation. And “he sat down at the right hand of the Majesty on high” is said in human fashion. For being Most High he humbled himself, and being God he became man. It was not that, being lowly, he was exalted, nor that, being man, he became God; but as God he was always Master of all, and as man he received the glory that he had as God. This he himself said in the holy Gospels: “Father, glorify me with the glory that I had with you before the world was.” And he asked not to receive what he did not have, but that what he had might be shown. ### Scripture references - John 15:20: quotation, high confidence - Acts 22:18: quotation, high confidence - Acts 22:21: quotation, high confidence - Gal 2:9: quotation, high confidence - Rom 11:13: quotation, high confidence - 1 Thess 2:14: quotation, high confidence - Heb 10:34: quotation, high confidence - Acts 8:3: allusion, high confidence - Heb 1:1–3: quotation, high confidence - Matt 21:33–39: allusion, high confidence - 1 Kgs 22:19: allusion, medium confidence - Hos 12:10 (12:11 LXX): quotation, high confidence - Rom 8:17: allusion, high confidence - Matt 28:20: quotation, high confidence - Ps 90:8 (89:8 LXX): quotation, high confidence - Eph 1:21: quotation, high confidence - Eph 2:7: quotation, high confidence - Ps 55:19 (54:20 LXX): quotation, high confidence - John 14:9: quotation, high confidence - John 1:1: quotation, high confidence - Gen 1:3: quotation, high confidence - Gen 1:6: quotation, high confidence - Ps 148:5: quotation, high confidence - Phil 2:8: allusion, medium confidence - John 17:5: quotation, high confidence ### Extrabiblical texts - Eusebius, Hist. eccl. 3.3.5 (Church History): allusion, medium confidence - Eusebius, Hist. eccl. 3.38.2 (Church History): allusion, medium confidence ### Translation notes - Theodoret's Interpretation of Hebrews has no public-domain English translation; the translation was re-read against the Greek. Ref 0 holds the preface and the comment on Heb 1:1–3. Theodoret's polemic against the Arians, Sabellius, Photinus, Marcellus, and Paul (of Samosata) is translated as written. Words are lost in the scan after “a man who had died, and” (marked “…”); a displaced line in the scan, “as having abandoned the law given by God”, which stands later beside the remark on the Levitical priesthood, seems to belong here (placed in brackets). His appeal to Eusebius refers to Eusebius's remarks on Hebrews (Hist. eccl. 3.3.5; 3.38.1–3), and the report that Clement translated it to Hist. eccl. 3.38.2. Latin debris and footnotes from Migne's column removed. Quotations: John 15:20; Acts 22:18, 21; Gal 2:9; Rom 11:13; 1 Thess 2:14; Heb 10:34; Acts 8:3; Heb 1:1–3; Hos 12:10 (12:11 LXX); Rom 8:17; Matt 28:20; Ps 90:8 (89:8 LXX); Eph 1:21; Eph 2:7; Ps 55:19 (54:20 LXX); John 14:9; John 1:1; Gen 1:3, 6; Ps 148:5 (cf. Ps 33:9); John 17:5. ### Citation (SBL) Theodoret, Interp. Heb. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/0). ## On Heb 1:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/0/#p-1-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ, maker of the angels as God, became greater than the angels as man after his resurrection and ascension, and that the name he inherited is that of Son. ### Greek text « Τοσούτῳ κρείττων γενόμενος τῶν " ἀγγέλων, ὅσῳ διαφορώτερον παρ᾽ αὐτοὺς κεκληρονόμηκεν ὄνομα. » Καὶ τοῦτο δὲ κατὰ τὸ ἀνθρώπειον εἴρηκεν", ὡς γὰρ θεὸς, ποιητὴς ἀγγέλων, καὶ Δεσπότης ἀγγέλων· ὡς δὲ ἄνθρωπος, μετὰ τὴν ἀνάστασιν καὶ τὴν εἰς οὐρανοὺς ἀνάβασιν, κρείττων ἀγγέλων ἐγένετο· ἐπειδὴ καὶ ἐλάττων ἦν ἀγγέλων διὰ τὸ πάθημα τοῦ θανάτου. ε Τὸν γὰρ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν. Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου. » Ὥσπερ τοίνυν ἐλάττων ἦν ἀγγέλων ὡς ἄνθρωπος, ἐπειδὴ ἐκεῖνοι μὲν ἀθάνατον ἔχουσι φύσιν, αὑτὸς δὲ τὸ πάθος ὑπέμεινεν" οὕτω μετὰ τὴν εἰς οὐρανοὺς ἀνάβασιν κρείττων ἀγγέλων ἐγένετο. « Ἐκάθισε γὰρ ἐπάνω πάσης ᾿Αρχῆς, καὶ Ἐξουσίας, καὶ Δυνάμεως, καὶ Κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. » Ποιεῖται δὲ τὴν σύγκρισιν καὶ ἐκ τῶν ὀνομάτων ὁ θεῖος ᾿Απόστολος. Οὕτω καὶ πρὸς τοὺς προφήτας παρεξέτασιν ἐποιήσατο, Υἱὸν δείξας τὸν Δεσπότην Χριστόν· οὕτω καὶ ἐπὶ τῶν ἀγγέλων τῆς υἱότητος μνημονεύει, καὶ ταύτῃ δείκνυσι τὸ διάφορον. Τοσούτῳ γὰρ, φησὶ, κρείττων γενόμενος ἀγγέλων, ὅσῳ διαφορώτερον παρ' αὐτοὺς κεκληρονόμηκεν ὄνομα. Ὅτι δὲ τῆς υἱότητος ὄνομα λέγει, τὰ ἐπαγόμενα διδάσκει. ### English translation (Claude) “Having become as much better than the angels as the name he has inherited is more excellent than theirs.” This too he has said in respect of the human. For as God he is maker of angels and Master of angels; but as man, after the resurrection and the ascent into heaven, he became better than angels, since he had also been lower than angels because of the suffering of death: “For we see Jesus, made a little lower than the angels, because of the suffering of death.” Just as, then, he was lower than angels as man, since they have an immortal nature while he underwent the passion, so after the ascent into heaven he became better than angels: “For he sat far above every rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.” The divine Apostle also makes the comparison from the names. So too he made the comparison with the prophets, showing the Master Christ to be Son; so too in the case of the angels he mentions the sonship, and by it shows the difference. “Having become as much better than the angels,” he says, “as the name he has inherited is more excellent than theirs.” That he means the name of sonship, what follows teaches. ### Scripture references - Heb 1:4: quotation, high confidence - Heb 2:9: quotation, high confidence - Eph 1:20–21: quotation, high confidence ### Translation notes - Quotations: Heb 1:4; Heb 2:9; Eph 1:20–21. ### Citation (SBL) Theodoret, Interp. Heb. 1.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/1-4). ## On Heb 1:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/0/#p-1-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that “today I have begotten you” and “I will be to him a father” refer to Christ's humanity, since as God he is Son by nature and eternally. ### Greek text «Τίνι γὰρ εἶπέ ποτε τῶν ἀγγέλων" Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε; Καὶ πάλιν' « Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὑτὸς ἔσται μοι εἰς υἱόν; » Ταῦτα δὲ πάλιν κατὰ τὸ ἀνθρώπινον εἴρηκε. Τοῦτο γὰρ δηλοῖ τὸ Ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὑτὸς ἔσται μοι εἰς υἱόν. Μέλλοντος γὰρ ταῦτα χρόνου. Καὶ μέντοι καὶ τὸ, Σήμερον γεγέννηκά σε, οὐ τὴν αἰώνιον δηλοῖ γέννησιν, ἀλλὰ τὴν τῷ χρόνῳ συνεζευγμένην. Τοιοῦτόν ἔστι τό" ε Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. » Καὶ τὸ πρὸ τούτων δὲ εἰρημένον, τὸ, κεκληρονόμηκεν ὄνομα, τούτοις σύμφωνον. Ὁ γὰρ φύσει Υἱὸς, οὐ κατὰ χάριν τοῦτο λαμβάνει· ἔχει γὰρ αὐτὸ κατὰ φύσιν. Ἂλλ᾽ ὡς ἔφην ἤδη. τὰ θεῖα διδάξας, ἐνταῦθα τὰ περὶ τῆς οἰκονομίας διέξεισι, καὶ διδάσκει, ὡς αὐτὸς καὶ ποιητὴς πάντων ὡς Θεὸς, καὶ κληρονόμος πάντων ὡς ἄνθρωπος " καὶ δημιουργὸς ἀγγέλων ὡς Θεὸς, καὶ κρείττων γέγονε τούτων ὡς ἄνθρωπος " καὶ φύσει Υἱὸς, καὶ λαμβάνει τοῦτο πάλιν ὡς ἄνθρωπος ὅπερ εἶχεν ὡς Θεός. Καὶ τὰ ἐπαγόμενα δὲ συνῳδὰ τοῖς εἰρημένοις, ### English translation (Claude) “For to which of the angels did he ever say, You are my Son, today I have begotten you? And again: I will be to him a father, and he shall be to me a son?” These things too he has said in respect of the human. For this is what “I will be to him a father, and he shall be to me a son” shows; for these words are of future time. And indeed “Today I have begotten you” does not signify the eternal begetting, but the begetting joined to time. Such is the saying: “Today, if you hear his voice.” And what was said before these, “he has inherited a name,” agrees with them. For the one who is Son by nature does not receive this by grace; for he has it by nature. But, as I have already said, having taught the divine things, here he goes through what concerns the incarnation, and teaches that the same one is both maker of all as God and heir of all as man; both creator of angels as God and become better than they as man; both Son by nature, and receiving this again as man, what he had as God. And what follows agrees with what has been said. ### Scripture references - Heb 1:5: quotation, high confidence - Ps 2:7: quotation, high confidence - 2 Sam 7:14: quotation, high confidence - Ps 95:7 (94:7 LXX): quotation, high confidence - Heb 3:7: quotation, medium confidence ### Translation notes - Quotations: Heb 1:5; Ps 2:7; 2 Sam 7:14; Ps 95:7 (94:7 LXX), as quoted in Heb 3:7. Latin debris from Migne's column removed. ### Citation (SBL) Theodoret, Interp. Heb. 1.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/1-5). ## On Heb 1:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/0/#p-1-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret expounds the Old Testament testimonies of Heb 1:6–12 as distinguishing the Son's eternal divinity, which never suffered or changed, from the humanity that was anointed and is worshipped, against Arius, Sabellius, and the Jews. ### Greek text « Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν Πρωτότοκον εἰς τὴν οἰκουμένην, λέγει - Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. ν ᾿Αμφότερά τε, καὶ τὸ, εἰσαγάγῃ τὸν Πρωτότοκον, καὶ πρὸς τούτοις τὸ προσκυνησάτωσαν, τὴν οἰκονομίαν αἰνίττεται. Ὁ γὰρ φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καὶ τῶν αἰώνων ποιητὴς καὶ δημιουργὸς, πόθεν εἰς τὴν οἰκουμένην εἰσέρχεται; Πῶς δὲ Πρωτότοκος ὁ Μονογενής; Εἰ δὲ καὶ μετὰ τὴν ἐνανθρώπησιν αὐτὸν οἱ ἄγγελοι προσεκύνησαν, πρὸ τῆς ἐνανθρωπήσεως ταύτην αὐτῷ τιμὴν οὐ προσέφερον; ᾿Αλλὰ καὶ πανταχοῦ ἦν ὡς Θεὸς, καὶ εἰς τὴν οἰκουμένην εἰσῆλθεν ὡς ἄνθρωπος. Οὕτω καὶ ὁ θεσπέσιος εἴρηκεν Ἰωάννης" « Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι᾿ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω " εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. » Ἐναντία δὲ εἶναί πως ταῦτα δοκεῖ, Εἰ γὰρ ἐν τῷ κόσμῳ ἦν, πῶς ἦλθεν; Εἰ δὲ ἦλθε, πῶς ἐν τῷ κόσμῳ ἦν; ᾿Αλλὰ καὶ ἐν τῷ κόσμῳ ἦν ὡς Θεὸς, καὶ ἦλθεν ὡς ἄνθρωπος. Οὕτω καὶ Μονογενῆς ἐστιν ὡς Θεὸς, καὶ Πρωτότοκος ὡς παρὰ τῶν ἀγγέλων ἐδέχετο " ἦν γὰρ ἀεὶ Θεός· προσεκύνησαν δὲ αὐτὸν καὶ ὡς ἄνθρωπον. Ταύτην -καὶ κατὰ τὸ ἀνθρώπινον τὴν παρεξέτασιν ποιησάμενος, πάλιν ἐπὶ τὰ θεῖα μεταβαίνει, καὶ φησι". « Καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει· Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Πρὸς δὲ τὸν Υἱόν· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου, Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. » Σαφῶς δὲ διὰ τούτων ᾿ ἔδειξε τοὺς μὲν ἀγγέλους κτιστὴν ἔχοντας φύσιν, τὸν δὲ μονογενῆ Υἱὸν ἄκτιστον καὶ ἀΐδιον. Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος. ᾿Εδίδαξε δὲ διὰ τούτων ἡμᾶς, ὡς τὸ, ᾿Εκάϑισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, ἀνθρωπίνως εἴρηκεν. Ὡς γὰρ Θεὸς, αἰώνιον ἔχει τὸν θρόνον, καὶ ἄναρχον τὴν βασιλείαν, καὶ ἀτελεύτητον. Καὶ ἐνταῦθα μέντοι συνέζευκται τὰ ἀνθρώπεια. Τὸ γὰρ, ᾿Ηγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεὸς σου, κατὰ τὸ ἀνθρώπειον εἴρηται. Καὶ γὰρ ὁ προφήτης Ἡσαῖας τὰ περὶ τοῦ Ἐμμανουὴλ προθεσπίσας, καὶ ταῦτα προστέθεικε " ε Πρὶν ἣ γνῶναι τὸ παιδίον ἀγαθὸν ἣ κακὸν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. » Καὶ ἡ χρῖσις δὲ οὐ τῆς θεότητος, ἀλλὰ τῆς ἀνθρωπότητος ἦν. Τοῦτο δὲ καὶ ἡ διαφορὰ διδάσκει. Ἔλαιον γὰρ, φησὶ, ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Μέτοχοι δὲ ἡμεῖς καὶ κοινωνοὶ οὐ τῆς θεότητος, ἀλλὰ τῆς ἀνθρωπότητος. Τοῦτο καὶ ἐν τῇ πρὸς Φιλιππησίους ἐδίδαξεν ὁ θεῖος ᾿Απόστολος. « Μετασχηματίσει γὰρ, φησὶ, τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, » Οὐ γὰρ τῇ θεότητι σύμμορφον ἔσται τῶν ἁγίων τὸ σῶμα, ἀλλὰ τῷ σώματι τῆς δόξης. Αὕτη μέντοι ἡ μαρτυρία καὶ τὴν ᾿Αρείου βλασφημίαν διήλεγξεν᾽ αἰώνιον γὰρ ἔδειξε τοῦ Θεοῦ Λόγου τὸν θρόνον, καὶ τῇ δυάδι τῶν προσώπων ἐξήλασε τοῦ Σαβελλίου τὴν σύγχυσιν. Ταυτὸ. δὲ τοῦτο καὶ τὸ ἀναίσχυντον ᾿Ιουδαίων ἐμφράττει στόμα. Ὃ δὲ θεῖος ᾿Απόστολος προστέθεικε καὶ ἑτέραν μαρτυρίαν τὴν θείαν αὐτοῦ φύσιν κηρύττουσαν. « Καὶ σὺ κατ᾽ ἀρχὰς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται. Καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. » "Ἐδειξεν αὐτὸν τῶν ἁπάντων Δημιουργόν ᾿ διὰ γὰρ οὐρανοῦ καὶ γῆς πάντα τὰ ἐν αὐτοῖς περιέλαβεν. Ἐδίδαξεν ὡς ἄτρεπτός τε καὶ ἀναλλοίωτος " τοῦτο γὰρ δηλοῖ τὸ, Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, Ἐδήλωσε καὶ τῆς κτίσεως τὴν ἐπὶ τὸ κρεῖττον μεταβολὴν ἀπ᾽ αὐτοῦ γενησομένην, αὐτοῦ δὲ τὸ ἄναρχον καὶ ἀνώλεθρον. Σὺ γὰρ, φησὶν, ὁ αὑτὸς εἷ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. Οὐ γὰρ ἐγένου, ἀλλὰ εἶ, οὐδὲ ἀλλοίωσιν δέχῃ τινά" ἀεὶ γὰρ ὁ αὑτὸς εἴ. Δηλοῖ δὲ ταῦτα καὶ τὸ ἀπαθὲς τῆς θεότητος. Εἰ γὰρ αὐτὴ πέπονθε, “πῶς ἡ αὐτὴ ἐστιν; ἠλλοίωται γὰρ, καὶ εἰ τρεῖς ἡμέρας ἐν τῷ θανάτῳ πεποίηκεν, ἐξέλιπε τὰ ἔτη. ᾿Αλλὰ καὶ ὁ Προφήτης ἡμᾶς καὶ ὁ ᾿Απόστολος διδάσκει, ὁ μὲν γεγραφὼς τὴν μαρτυρίαν, ὁ δὲ ταύτῃ χρησάμενος, ὡς ὁ αὐτός ἐστιν ἀεὶ, καὶ τὰ ἔτη αὐτοῦ οὐκ ἐκλείψουσιν. Οὕτω τὰ θεῖα διεξελθὼν, πάλιν ἐπὶ τὰ ἀν- ### English translation (Claude) “And when again he brings the Firstborn into the world, he says: And let all the angels of God worship him.” Both “he brings the Firstborn” and also “let them worship” hint at the incarnation. For he who upholds all things by the word of his power, the maker and creator of the ages, from where does he enter the world? And how is the Only-begotten Firstborn? And if the angels worshipped him after the incarnation, did they not offer him this honour before the incarnation? But he was both everywhere as God and entered the world as man. So too the inspired John said: “He was in the world, and the world came into being through him, and the world did not know him. He came to his own, and his own did not receive him.” These things seem somehow contrary. For if he was in the world, how did he come? And if he came, how was he in the world? But he was both in the world as God and came as man. So too he is Only-begotten as God, and Firstborn as … he received from the angels; for he was always God; but they worshipped him also as man. Having made this comparison too in respect of the human, he passes again to the divine things, and says: “And of the angels he says: He who makes his angels spirits, and his ministers a flame of fire. But of the Son: Your throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” Through these words he has clearly shown that the angels have a created nature, but the only-begotten Son is uncreated and eternal. “For your throne,” he says, “O God, is for ever and ever.” And through these words he has taught us that “He sat down at the right hand of the Majesty on high” was said in human fashion. For as God he has an eternal throne, and a kingdom without beginning and without end. And here too, moreover, the human things are joined. For “You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you” is said in respect of the human. For the prophet Isaiah too, having foretold the things about Emmanuel, added this as well: “Before the child knows good or evil, he refuses wickedness, to choose the good.” And the anointing was not of the divinity but of the humanity. This the difference too teaches: “With the oil of gladness,” he says, “beyond your companions.” And we are companions and partners not of the divinity but of the humanity. This too the divine Apostle taught in the letter to the Philippians: “For he will transform,” he says, “the body of our humiliation, so that it may be conformed to the body of his glory.” For the body of the saints will be conformed not to the divinity but to the body of glory. This testimony, moreover, has refuted the blasphemy of Arius as well; for it has shown that the throne of God the Word is eternal; and by the duality of the persons it has driven out the confusion of Sabellius. And this same thing stops the shameless mouth of the Jews. And the divine Apostle added another testimony proclaiming his divine nature: “And you, Lord, in the beginning founded the earth, and the heavens are the works of your hands. They will perish, but you remain, and they will all grow old like a garment; and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail.” He showed him to be creator of all; for through heaven and earth he included all things in them. He taught that he is unchangeable and unalterable; for this is what “they will perish, but you remain” shows. He indicated also the change of creation for the better that will come about from him, and that he himself is without beginning and imperishable. “For you,” he says, “are the same, and your years will not fail.” For you did not come into being, but you are; nor do you admit any alteration; for you are always the same. These words show also the impassibility of the divinity. For if it had suffered, how is it the same? For it would have been altered; and if it had spent three days in death, its years would have failed. But both the prophet and the Apostle teach us, the one who wrote the testimony and the other who used it, that he is always the same, and his years will not fail. Having thus gone through the divine things, he turns again to the human … ### Scripture references - Heb 1:6–12: quotation, high confidence - Deut 32:43: quotation, medium confidence - Ps 97:7 (96:7 LXX): allusion, low confidence - John 1:10–11: quotation, high confidence - Heb 1:3: allusion, high confidence - Ps 104:4 (103:4 LXX): quotation, high confidence - Ps 45:6–7 (44:7-Ps LXX): quotation, high confidence - Isa 7:15–16: quotation, high confidence - Phil 3:21: quotation, high confidence - Ps 102:25–27 (101:26-Ps LXX): quotation, high confidence ### Translation notes - Ref 1.6 covers Heb 1:6–12. Words are lost in the scan after “Firstborn as” (marked “…”; the sense is that as man he is Firstborn, and as God he always received worship from the angels); the section breaks off mid-word at the end. Theodoret's polemic against Arius, Sabellius, and the Jews is translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 1:6–12; Deut 32:43 (LXX wording; cf. Ps 97:7); John 1:10–11; Ps 104:4 (103:4 LXX); Ps 45:6–7 (44:7–8 LXX); Isa 7:15–16 (LXX); Phil 3:21; Ps 102:25–27 (101:26–28 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 1.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/1-6). ## On Heb 1:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/0/#p-1-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ sits at God's right hand as man, since as God his throne is eternal, while angels are sent as servants for the salvation of human beings. ### Greek text « Πρὸς τίνα δὲ τῶν ἀγγέλων εἴπέ ποτε· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὕποπόδιον τῶν ποδῶν σου; » Εἰ γὰρ ὡς Θεῷ λέγει· Κάθου ἐκ δεξιῶν μου" πῶς γάρ; « Ὁ θρόνος γὰρ αὐτοῦ εἰς αἰῶνα αἰῶνος. » Ὡς ἄνθρωπος τοίνυν ταύτης μετέλαχε τῆς τιμῆς ὡς Θεὸς γὰρ αἰώνιον ἔχει τὸν θρόνον. διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; » ᾿Ικανῶς καὶ τὴν κατὰ τὸ ἀνθρώπειον διαφορὰν ἔδειξεν. Ὃ μὲν γὰρ, φησὶν, ἐκ δεξιῶν κάθηται " οὗτοι δὲ ὡς διάκονοι πέμπονται τῆς τῶν ἀνθρώπων ἕνεκα σωτηρίας. Εἶτα εἰς τάρβ μεταφέρει τὸν λόγον, καί φησιν" ### English translation (Claude) “And to which of the angels has he ever said: Sit at my right hand, until I make your enemies a footstool for your feet?” For if he says this to him as God, “Sit at my right hand,” how could that be? For “his throne is for ever and ever.” It is as man, then, that he has shared in this honour; for as God he has an eternal throne. … “sent out for service for the sake of those who are to inherit salvation?” He has sufficiently shown the difference in respect of the human too. For he, he says, sits at the right hand; but these are sent as servants for the sake of the salvation of human beings. Then he turns his word to [exhortation], and says: ### Scripture references - Heb 1:13–14: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Ps 45:6 (44:7 LXX): quotation, high confidence ### Translation notes - Ref 1.10 covers Heb 1:13–14 (the verse numeral was misread in the scan). The opening words of 1:14 (“Are they not all ministering spirits”) are missing here (marked “…”); a displaced line with them stands in the scan inside ref 2.2; a garbled word near the end is supplied by sense in brackets. Quotations: Heb 1:13–14; Ps 110:1 (109:1 LXX); Ps 45:6 (44:7 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 1.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/1-10). ## On Heb 2:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-2-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret draws from the Son's superiority to the angels the need to hold more carefully to the teaching. ### Greek text « Διὰ τοῦτο δεῖ περισσοτέρως ἡμᾶς προσέχειν τοῖς ἀκουσθεῖσι, μήποτε παραῤῥυῶμεν. » Ταύτην τοίνυν τὴν διαφορὰν ἐπισταμένους σπουδαιότερον χρὴ τῇ διδασκαλίᾳ προσέχειν, ἵνα μὴ τινα ὄλισθον ὑπομείνωμεν. ### English translation (Claude) “Therefore we must pay much closer attention to what we have heard, lest we drift away.” Knowing this difference, then, we must attend more earnestly to the teaching, so that we may not suffer any slip. ### Scripture references - Heb 2:1: quotation, high confidence ### Translation notes - Quotation: Heb 2:1. ### Citation (SBL) Theodoret, Interp. Heb. 2.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-1). ## On Heb 2:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-2-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret shows how the gospel, given by the Lord himself and confirmed by miracles and the Spirit's gifts, surpasses the law given through angels, and applies Psalm 8 to Christ's humanity, to which all things will be subjected. ### Greek text « Εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; Ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ Κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, τοῦ Θεοῦ, σημείοις τε καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, καὶ Πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὑτοῦ θέλησιν. ν» Τῇ παραινέσει πάλιν συνέζευξε παρεξέτασιν, καὶ δείκνυσιν ὅσον ὑπέρκειται τῶν νομικῶν διατάξεων, ἡ τῶν εὐαγγελικῶν διδασκαλία. Τῇ γὰρ θέσει τοῦ νόμου ἄγγελοι διηκόνουν " ἐνταῦθα δὲ αὐτὸς ὁ τῶν ἀγγέλων Δεσπότης πρῶτος τὴν σωτήριον διδασκαλίαν προσήνεγκε, διεδέξαντο δὲ ταύτην οἱ τῆς ἀποστολικῆς ἀπολαύσαντες χάριτος. Καὶ ὁ μὲν νόμος λόγος ἦν τὸ πρακτέον ὑποδεικνύς " ἡ δὲ τοῦ Κυρίου διδασκαλία τῆς αἰωνίου πρόξενος σωτηρίας. Ἐπειδὴ δὲ καὶ Μωσῆς θαυματουργίαις ἐχρήσατο, ἀναγκαίως δείκνυσι καὶ κατὰ τοῦτο πλεονεκτοῦσαν τὴν χάριν. Ἐνταῦθα γὰρ οὐ μόνος ὁ Δεσπότης ἐθαυματούργησεν, ἀλλὰ καὶ οἱ θεῖοι αὐτοῦ μαθηταὶ, καὶ οἱ ἐκείνων διάδοχοι. Ἔδειξε δὲ καὶ ἐν τοῖς πνευματικοῖς χαρίσμασι τὴν Καινὴν Διαθήκην ἀστράπτουσαν. Πάλαι μὲν γὰρ οἱ προφῆται μόνοι τῆς πνευματικῆς μετελάγχανον δωρεᾶς" νῦν δὲ ἅπαντες οἱ πιστεύοντες τῆσδε τῆς χάριτος ἀπολαύουσι. Τοῦτο γὰρ ἐπήγαγε, Καὶ Πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὑτοῦ θέλησιν. Ταῦτα δὲ εἴρηκε μὲν προτρέπων αὐτοὺς σπουδαιότερον τῇ θείᾳ προσέχειν διδασκαλίᾳ " ἐν σχήματι δὲ παραινέσεως ἐδίδαξε τὴν τούτων κἀκείνων διαφοράν. Ἄγαν δὲ σοφῶς ἔφη τὸν θεὸν διὰ τῶν θαυμάτων μαρτυρεῖν τῷ κηρύγματι. Ἥ τε γὰρ ἀπόδειξις ἐναργὴς, καὶ τοῦ μάρτυρος ἀναμφισβήτητος ἡ ἀλήθεια. Ταῦτα δὲ μεταξὺ παρενθεὶς, γε; τὸν περὶ τῆς συγκρίσεως τῶν ἀγγέλων λόγον. « Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν. Διεμαρτύρατο δέ πού τις λέγων" Τί ἔστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἣ Υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους" δόξῃ ιδ΄, « Οὐκὶ πάντες "" εἰσὶ λειτουργικὰ πνεύματα εἰς καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου" πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ν Οἰκουμένην δὲ τὸν μέλλοντα βίον ἐκάλεσε. Πάλιν μέντοι οὐκ ὡς Θεῷ τῷ Δεσπότῃ Χριστῷ, ἀλλ᾽ ὡς ἀνθρώπῳ τοὺς ἀγγέλους παρεξετάζει, καὶ δείκνυσιν οὐ τοὺς ἀγγέλους, ἀλλ᾽ αὐτὸν τὴν τῶν ὅλων ἀναδεξάμενον δεσποτείαν. Τὸ δὲ, Τί ἐστιν ἄνθρωπος; εἴρηται μὲν περὶ τῆς κοινῆς φύσεως, ἁρμόττει δὲ τῇ ἐξ ἡμῶν ἀπαρχῇ, ὡς οἰκειουμένῃ τὰ πάσης τῆς φύσεως. Οὕτως ἐκ προσώπου πάντων ἡμῶν εἴρηκε᾽ « Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου.» Αὐτὸς μὲν γὰρ καὶ κατὰ τὸ ἀνθρώπειον ἁμαρτίας ἀμύητος ἦν. ε᾿Αμαρτίαν γὰρ οὐ πεποίηκεν "Ὁ, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. » Τὰ δὲ ἡμέτερα οἰκειούμενος στόμα τῆς φύσεως γέγονεν. Αὐτὸς γὰρ τὰς ἁμαρτίας ἡμῶν ἔλαβε, καὶ τὰς νόσους ἐβάστασεν. Ὅτι δὲ καὶ ταύτην τὴν μαρτυρίαν, ὡς τῇ Δεσποτιχῇ κεν, ἀκούσωμεν τοῦ Κυρίου πρὸς Ἰουδαίους λέγοντος" « Οὐκ ἀνέγνωτε " Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;» Οὗτος τοιγαροῦν ἐκ στόματος νηπίων καὶ θηλαζόντων καταρτισάμενος αἶνον, ἐπεσκέψατο τῶν ἀνθρώπων τὴν φύσιν. Ὁ δὲ θεῖος 'Απόστολος τῇ προφητικῇ μαρτυρίᾳ τὴν ἑρμηνείαν προσήνεγκεν. « Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. » Καὶ ἐπειδὴ εἰκὸς ἣν εἰπεῖν τινας " Καὶ μὴν πλεΐστους ὁρῶμεν ἄντιλέγοντας, καὶ προσκυνεῖν αὐτὸν οὐκ ἐθέλοντας, ἀναγκαίως ἐπήγαγε" ε Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. » Τοῦτο γὰρ καὶ ἤδη εἴρηκεν. Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν" ἀντὶ τοῦ, Ἐν ἐκείνῳ τῷ βίῳ πάντων κρατήσει" ὑποταγήσονται γὰρ τότε καὶ οἱ νῦν ἀντιλέγοντες. Ἐπειδὴ δὲ τῶν ἀγγέλων αὐτὸν καὶ Ποιητὴν εἴρηκε καὶ Δεσπότην, ἀπίθανον δὲ τοῦτο εἶναί πως ἐδόκει τοῖς ἀθάνατον μὲν διδασκομένοις τῶν ἀγγέλων τὴν φύσιν, τὸ δὲ τοῦ Δεσπότου Χριστοῦ μανθάνουσι πάθος, ἀναγκαίως καὶ περὶ ### English translation (Claude) “For if the word spoken through angels proved firm, and every transgression and disobedience received a just recompense, how shall we escape if we neglect so great a salvation? It was first spoken through the Lord, and was confirmed to us by those who heard, God [bearing witness] with signs and wonders and various miracles and distributions of the Holy Spirit according to his will.” To the exhortation he has again joined a comparison, and shows how far the teaching of the Gospels surpasses the ordinances of the law. For angels ministered at the giving of the law; but here the Master of the angels himself first brought the saving teaching, and those who enjoyed the apostolic grace received it in succession. And the law was a word pointing out what was to be done; but the Lord’s teaching brings about eternal salvation. And since Moses too used miracles, he necessarily shows grace excelling in this respect too. For here not only the Master worked miracles, but also his divine disciples and their successors. And he showed the New Covenant shining in the spiritual gifts as well. For of old only the prophets shared in the spiritual gift; but now all who believe enjoy this grace. For this is what he added: “and distributions of the Holy Spirit according to his will.” He said these things to urge them to attend more earnestly to the divine teaching; but in the form of exhortation he taught the difference between the one and the other. And very wisely he said that God bears witness to the preaching through the miracles; for the demonstration is clear, and the truthfulness of the witness indisputable. Having inserted these things in between, he [resumes] the argument of the comparison with the angels. “For it was not to angels that he subjected the world to come, of which we speak. But someone testified somewhere, saying: What is man, that you remember him, or the son of man, that you visit him? You made him a little lower than the angels; with glory and honour you crowned him, and set him over the works of your hands; you subjected all things under his feet.” He called the future life “the world to come.” Again, however, he compares the angels with the Master Christ not as God but as man, and shows that not the angels but he has received the lordship of all things. And “What is man?” is said about the common nature, but it fits the first-fruits taken from us, since he makes his own the things of the whole nature. So he said, in the person of all of us: “Far from my salvation are the words of my transgressions.” For he himself, even in his humanity, had no part in sin: “For he committed no sin, nor was deceit found in his mouth.” But making ours his own, he became the mouth of the nature; for “he himself took our sins and bore our diseases.” And that [we should apply] this testimony too to the Master’s [humanity], let us hear the Lord saying to the Jews: “Have you not read: Out of the mouth of infants and nursing babies you have prepared praise?” He, then, having prepared praise out of the mouth of infants and nursing babies, visited the nature of human beings. And the divine Apostle added the interpretation to the prophetic testimony: “For in subjecting all things to him, he left nothing that is not subject to him.” And since some would likely say, “And yet we see very many contradicting and unwilling to worship him,” he necessarily added: “But now we do not yet see all things subjected to him.” For he had already said this: “For it was not to angels that he subjected the world to come, of which we speak,” in place of “In that life he will rule over all”; for then even those who now contradict will be subjected. And since he had called him both Maker and Master of the angels, and this seemed somehow incredible to those who were taught that the nature of the angels is immortal and learned of the passion of the Master Christ, he necessarily [speaks] about … ### Scripture references - Heb 2:2–8: quotation, high confidence - Acts 7:53: allusion, medium confidence - Gal 3:19: allusion, medium confidence - Ps 8:4–6 (8:5-Ps LXX): quotation, high confidence - Ps 22:1 (21:2 LXX): quotation, high confidence - 1 Pet 2:22: quotation, high confidence - Matt 8:17: quotation, high confidence - Isa 53:4: allusion, high confidence - Matt 21:16: quotation, high confidence - Ps 8:2 (8:3 LXX): quotation, high confidence ### Translation notes - Ref 2.2 covers Heb 2:2–8. A displaced line in the scan, the opening of Heb 1:14 (“Are they not all ministering spirits for …”), stands inside the quotation of Ps 8 here; it belongs to the comment in ref 1.10 and is not translated here. A word in the lemma of 2:4 (“bearing witness with”) and words at the end of the section are lost (marked in brackets and “…”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 2:2–8; Ps 8:4–6 (8:5–7 LXX); Ps 22:1 (21:2 LXX); 1 Pet 2:22; Matt 8:17 (Isa 53:4); Matt 21:16; Ps 8:2 (8:3 LXX). Allusions: Acts 7:53; Gal 3:19. ### Citation (SBL) Theodoret, Interp. Heb. 2.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-2). ## On Heb 2:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-2-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads “apart from God” as meaning that Christ died for all creation, which needed healing, the divine nature alone excepted. ### Greek text « Τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου ", δόξῃ " καὶ τιμῇ ἐστεφανωμένον, ὅπως "" χωρὶς θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου, ν» Οὐ τῇ φύσει … τῆς ἀνθρωπότητος, Καὶ αὐτὴ δὲ μετὰ τὴν ἀνάστασιν τῆς θείας μετέλαχε δόξης. Τὸ μέντοι πάθος ὑπὲρ ἁπάντων ὑπέμεινε, Πάντα γὰρ ὅσα κτιστὴν ἔχει τὴν φύσιν, ταύτης ἐδεῖτο τῆς θεραπείας " τοῦτο γὰρ εἷπεν, ὅπως χωρὶς Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. Μόνη, φησὶν, ἡ θεία φύσις ἀνενδεὴς, τἄλλα δὲ πάντα τοῦ τῆς ἐνανθρωπήσεως ἐδεῖτο φαρμάκου. Ἐνανθρωπήσας γὰρ ὁ Θεὸς Λόγος κατέλυσε τοῦ θανάτου τὸ κράτος " καταλύσας δὲ ἐπηγγείλατο ἡμῖν τὴν ἀνάστασιν " τῇ δὲ ἀναστάσει ἀφθαρσία καὶ ἀθανασία συνέζευκται" τῆς δὲ ἀφθαρσίας μεθέξει καὶ τὰ ὁρώμενα. Τοῦτο γὰρ καὶ ἐν τῇ πρὸς Ῥωμαίους ἔφη" « Ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. » Καὶ οἱ ἄγγελοι δὲ ἐν θυμηδίᾳ διατελοῦσι τὴν τῶν ἀνθρώπων θεώμενοι σωτηρίαν. Εἰ γὰρ ἐπὶ ἑνὶ ἁμαρτωλῷ χαίρουσι, πολλῷ μᾶλλον τοσαύτας ὁρῶντες μυριάδας τῆς σωτηρίας ἀξιουμένας θυμηδίας πλησθήσονται. Ὑπὲρ ἁπάντων τοίνυν τὸ σωτήριον ὑπέμεινε πάθος. Μόνη γὰρ ἡ θεία φύσις τῆς ἐντεῦθεν γενομένης θεραπείας ἀνε"- ### English translation (Claude) “But we see Jesus, who was made a little lower than the angels because of the suffering of death, crowned with glory and honour, so that apart from God he might taste death for everyone.” Not in the nature of the … of the humanity. And it too, after the resurrection, shared in the divine glory. The passion, however, he underwent for all. For all things that have a created nature needed this healing; for this is what he meant by “so that apart from God he might taste death for everyone.” Only the divine nature, he says, is without need; all other things needed the remedy of the incarnation. For God the Word, having become man, destroyed the power of death; and having destroyed it, he promised us the resurrection; and incorruption and immortality are joined to the resurrection; and the visible things too will share in incorruption. For this is what he said in the letter to the Romans too: “Because the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.” And the angels too continue in gladness, beholding the salvation of human beings. For if they rejoice over one sinner, much more will they be filled with gladness when they see so many myriads counted worthy of salvation. For all, then, he underwent the saving passion; for only the divine nature [had no need] of the healing that came from it … ### Scripture references - Heb 2:9: quotation, high confidence - Rom 8:21: quotation, high confidence - Luke 15:7: allusion, high confidence - Luke 15:10: allusion, high confidence ### Translation notes - Theodoret's text of Heb 2:9 reads “apart from God” (χωρὶς θεοῦ), not “by the grace of God” (χάριτι θεοῦ), and he interprets it. Words are lost in the scan, with footnotes from Migne's page in their place, after “Not in the nature of the” (marked “…”; the sense is that Christ suffered in the nature of the humanity, not of the divinity); the section breaks off mid-word at the end. Quotations: Heb 2:9; Rom 8:21. Allusion: Luke 15:7, 10. ### Citation (SBL) Theodoret, Interp. Heb. 2.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-9). ## On Heb 2:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-2-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the pioneer of salvation made perfect through suffering is the human nature assumed by God the Word, whose resurrection brings about ours. ### Greek text « Ἔπρεπε γὰρ αὐτὸν δι᾽ ὃν τὰ πάντα, καὶ δι᾽ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.» Τὸν Θεὸν Λόγον ἔδειξεν ἣν ἀνέλαβε τελειώσαντα φύσιν. ᾿Αρχηγὸς τῆς ἡμετέρας σωτηρίας ἡ ληφθεῖσα φύσις. Ἐκείνη γὰρ ἐκ νεκρῶν ἀναστᾶσα πᾶσιν ἡμῖν ἐπραγματεύσατο τὴν ἀνάστασιν. ### English translation (Claude) “For it was fitting that he, for whom are all things and through whom are all things, in bringing many sons to glory, should make perfect the pioneer of their salvation through sufferings.” He showed God the Word perfecting the nature that he assumed. The pioneer of our salvation is the nature that was assumed; for it, having risen from the dead, brought about the resurrection for all of us. ### Scripture references - Heb 2:10: quotation, high confidence ### Translation notes - Latin debris from Migne's column inside the lemma removed. Quotation: Heb 2:10. ### Citation (SBL) Theodoret, Interp. Heb. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-10). ## On Heb 2:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-2-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ calls us brothers and children because he shared our nature, destroyed death and the devil by dying in it, and became our high priest and apostle as man, not as God. ### Greek text « Ὅ τε γὰρ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. » Καὶ τοῦτο κατὰ τὸ ἀνθρώπινον τέθεικε, Κτιστὴ γὰρ ἡ ληφθεῖσα φύσις " εἷς δέ γε καὶ ἡμῶν καὶ αὐτῆς Ποιητής " ἀλλὰ δι᾿ ἐκείνης ἁγιαζόμεθα. Εἰ δὲ καὶ κατὰ θείαν φύσιν οἱ αἱρετικοὶ τοῦ Μονογενοῦς δόξῃ. Ἕνα γὰρ, φησὶν, ἔχομεν Πατέρα καὶ ἡμεῖς καὶ αὐτός. ᾿Αλλ᾽ εὔδηλον, ὡς ὁ μέν ἔστι φύσει Υἱὸς, ἡμεῖς δὲ χάριτι. Ταύτην γὰρ ἡμᾶς διδάσκει τὴν διαφορὰν τὸ, τὸν μὲν ἁγιάζειν, ἡμᾶς δὲ «Δι᾿ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων " ᾿Απαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Καὶ πάλιν’ Ἐγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῷ. Καὶ πάλιν Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἃ μοι ἔδωκεν ὁ Θεός. Ἀπόχρη καὶ τὸ, οὐκ ἐπαισχύνεται, δεῖξαι τὴν διαφορὰν τῆς υἱότητος. Περὶ δεσποτῶν γὰρ καὶ δούλων διαλεγόμενοι, καὶ τὴν τῶν δεσποτῶν ταπεινοφροσύνην διδάσκοντες εἰώθαμεν λέγειν" Οὐκ ἐπαισχύνεται͵ μετὰ τῶν οἰκετῶν ἐσθίων καὶ πίνων, καὶ συγκαθήμενος, καὶ τοὺς τούτων ἀῤῥώστους δι᾿ ἑαυτοῦ θεραπεύων. Τοῦτο τοίνυν κἀνταῦθα αἰνίττεται, ὡς ὁ τὰ ὑπὲρ ἡμῶν καταδεξάμενος πάθος οὐκ ἐπαισχύνεται καλεῖν ἀδελφοὺς τούτους, ὑπὲρ ὧν τὸ πάθος ὑπέμεινεν, Οὐ μόνον δὲ αὐτοὺς ἀδελφοὺς, ἀλλὰ καὶ παιδία καλεῖ, Οὕτως ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς θείοις ἔλεγεν ἀποστόλοις " « Τεκνία, ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἰμι. » Καὶ πάλιν " « Τεκνία, μή τι προσφάγιον ἔχετε; » Ἔδειξε δὲ καὶ τὰ ταπεινῶς εἰρημένα οἰκονομικῶς εἰρημένα" τῷ γὰρ, οὐκ ἐπαισχύνεται, συνέζευξε τὸ, ᾿Εγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ, Οὐκ ἐπαισχύνεται γὰρ, διὰ τὴν τῶν ἀνθρώπων σωτηρίαν, καὶ ταπεινοῖς παρὰ τὴν οἰκείαν ἀξίαν κεχρῆσθαι λόγοις. Εἶτα τῆς περὶ τῶν παιδίων μαρτυρίας ἐπιλαβόμενος, τὸν περὶ τοῦ σωτηρίου πάθους ἐξυφαίνει λόγον. « Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ αὐτὸς "5 παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας "5,,») Πῶς οἷόν τε ἦν, φησὶν, ἢ ἀδελφὸν αὐτὸν ἡμῶν χρηματίσαι, ἢ παῖδας ἡμᾶς γνησίως καλέσαι, μὴ τὴν αὐτὴν περικείμενον φύσιν; Οὗ δὴ χάριν ταύτην ἀναλαβὼν, τὴν τοῦ θανάτου κατέλυσε δυναστείαν, καὶ τὸ ἐπικείμενον ἡμῖν διέλυσε δέος. Δειμαίνοντες γὰρ ἀεὶ διετελοῦμεν τὸν θάνατον, ἐπειδήπερ ἔλκειν ἠναγκαζόμεθα τῆς θνητότητος τὸν ζυγόν. Σφόδρα δὲ ἀναγκαίως καὶ τὸ, παραπλησίως, τέθεικεν, ἵνα τὴν τῆς φαντασίας διελέγξῃ συκοφαντίαν. Ταῦτα δὲ διεξῆλθεν ἅπαντα, διδάσκων τοὺς ἐλάττονα τῶν ἀγγέλων τὸν Υἱὸν διὰ τὸ πάθος ὑπολαμβάνοντας, ὡς ἀναγκαίως τὸ πάθος ὑπέμεινε. Τοῦτο δὲ καὶ διὰ τῶν ἑξῆς ἐκπαιδεύει σαφέστερον. «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται", ἀλλὰ σπέρματος ᾿Αβραὰμ ἐπιλαμβάνεται. ν Εἰ γὰρ ἀγγέλων ἀνειλήφει φύσιν, κρείττων ἂν ἐγεγόνει θανάτου. Ἐπειδὴ δὲ ἀνθρώπειον ἦν ὃ ἀνέλαβε, διὰ μὲν τοῦ πάθους τὸ τῶν ἀνθρώπων ἀπέδωκε χρέος, διὰ δὲ τῆς τοῦ πεπονθότος σώματος ἀναστάσεως τὴν οἰκείαν ἀπέδειξε δύναμιν. Ἄγαν δὲ σοφῶς ὁ θεῖος Ἀπόστολος ἀντὶ τοῦ γενικοῦ ὀνόματος τὸ ἰδικὸν τέθεικεν. Οὐ γὰρ εἶπε, Σπέρματος ἀνθρώπου ἐπιλαμἀναμιμνήσχων αὐτοὺς καὶ τῆς πρὸς τὸν ᾿Αβραὰμ γεγενημένης ἐπαγγελίας. « Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι.» Ὁμοίως γὰρ ἡμῖν καὶ τροφῆς μετέλαβε, καὶ πόνον ὑπέμεινε, καὶ ἐθύμησε, καὶ ἐδάκρυσε, καὶ θάνατον κατεδέξατο. « Ἵνα ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ. Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειραθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. » Ἔδειξε προσφορὰν αὐτοῦ γεγενημένον τὸν σωτήριον θάνατον. Ὑπὲρ ἁπάσης γὰρ τῆς κτίσεως ὃ ἀνέλαβε ἦνοχε σῶμα. Προστέθεικε δὲ καὶ ἕτερον εἰς ψυχαγωγίαν ἐκείνων. Τῇ πείρᾳ γὰρ, φησὶ, μεμαθηκὼς τῆς ἀνθρωπείας φύσεως τὴν ἀσθένειαν, ἅτε δὴ κατὰ νόμον καὶ κατὰ χάριν πολιτευσάμενος, τοῖς πολεμουμένοις ἐπικουρίαν ὀρέγει. Καὶ ταῦτα δὲ κατὰ τὸ ἀνθρώπειον εἴρηται. Οὔτε γὰρ ἀρχιερεὺς ἡμῶν ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος " οὔτε ὡς Θεὸς πέπονθεν, ἀλλ᾽ ὡς ἄνθρωπος "οὔτε ὡς Θεὸς" διὰ τῆς πείρας μεμάθηκε τὰ ἡμέτερα, ἀλλ' ὡς Θεὸς καὶ δημιουργὸς γινώσκει τὰ πάντα σαφῶς, Οὕτω τὴν πρὸς τοὺς μείζονα τῶν προφητῶν Μωῦσῆν τὸν μέγαν ἐκ παραλλήλου τίθησιν " ἵνα δείξας ἄπειρον τὸ διάφορον, δείξῃ κατὰ ταυτὸν καὶ τῶν διαθηκῶν, καὶ τῶν ἐπαγγελιῶν, καὶ μέντοι καὶ τῶν ἱερέων, τὸ μέσον. Πάλιν δὲ τῇ συγκρίσει παραίνεσιν ἀναμίγνυσιν, ἵνα μὴ δόξῃ ὥσπερ ἐξεπίτηδες τοῦτο ποιεῖν, ἀλλ᾽ ὡς ὑπό τινος ἀνάγκης ὠθούμενος. « Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν Χριστὸν, πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωῦσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. » Πάλιν ἀρχιερέα καὶ ἀπόστολον αὐτὸν ὡς ἄνθρωπον κέκληκεν. Εἰ γὰρ ὡς θεὸς ἀρχιερεύς ἐστι, καὶ πρὸ τῆς ἐνανθρωπήσεως τοῦτο ἂν ἦν. Ὅτι δὲ καὶ ἀπόστολος τῆς ὁμολογίας ἡμῶν μετὰ τὴν ἐνανθρώπησιν γέγονεν, ἐν τῇ πρὸς Γαλάτας ἐδίδαξεν. ε« Ὅτε γὰρ ἦλθε, φησὶ, τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ γενόμενον ἐκ γυναικός. » Καὶ οὐκ εἶπεν, ᾿Απέστειλεν αὑτὸν γενέσθαι ἐκ γυναικὸς, ἀλλὰ, γενόμενον ἐκ γυναικὸς ἀπέστειλεν" ὡς εἶναι δῆλον, ὅτι τῇ ἐνανθρωπήσει πρόσφορον τὸ τῆς ἀποστολῆς ὄνομα. Ὁμολογίαν δὲ ἡμῶν τὴν πίστιν ἐκάλεσε, ποίησιν δὲ, οὐ τὴν δημιουργίαν, ἀλλὰ τὴν χειροτονίαν κέκληκεν. Πιστὸν γὰρ ὄντα, φησὶν, τῷ ποιήσαντι αὐτὸν, τουτέστιν ἀπόστολον καὶ ἀρχιερέα. Εἶτα καὶ τῶν περὶ τοῦ Μωϋσέως ὑπὸ τοῦ Θεοῦ εἰρημένων ἀναμνήσας, τοῦ γὰρ Θεοῦ ἐστι φωνή Ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι, δείκνυσιν ἐν τοῖς ἑξῆς τὸ διάφορον. - ### English translation (Claude) “For he who sanctifies and those who are sanctified are all from one.” This too he has set down in respect of the human. For the nature that was assumed is created, and one is the Maker both of us and of it; but through it we are sanctified. And if, as the heretics [say, this were said] according to the divine nature as well, … of the Only-begotten … For one Father, he says, we and he have. But it is quite clear that he is Son by nature, and we by grace. For this difference teaches us: that he sanctifies, and we … “For which reason he is not ashamed to call them brothers, saying: I will proclaim your name to my brothers; in the midst of the congregation I will sing your praise. And again: I will put my trust in him. And again: Here am I and the children whom God has given me.” The words “he is not ashamed” are enough to show the difference of the sonship. For when we talk about masters and slaves, and teach the humility of masters, we are accustomed to say: He is not ashamed to eat and drink with his household slaves, and to sit with them, and to tend their sick himself. This, then, is what he hints at here too: that he who accepted the passion on our behalf is not ashamed to call brothers those for whom he endured the passion. And not only brothers, but he also calls them children. So the Lord in the holy Gospels said to the divine apostles: “Little children, yet a little while I am with you.” And again: “Children, have you anything to eat?” And he showed that the lowly sayings are said by way of the economy; for with “he is not ashamed” he joined “I will put my trust in him.” For he is not ashamed, for the sake of the salvation of human beings, to use words that are lowly and beneath his own dignity. Then, taking up the testimony about the children, he unfolds the word about the saving passion. “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, so that through death he might destroy the one who has the power of death, that is, the devil, and deliver those who through fear of death were subject to slavery all their lives.” How would it have been possible, he says, either for him to be called our brother, or for him genuinely to call us children, if he did not wear the same nature? For this reason, having assumed it, he destroyed the dominion of death and dissolved the fear that lay upon us. For we continually lived in dread of death, since we were compelled to drag the yoke of mortality. And very necessarily he set down “likewise,” to refute the calumny that it was in appearance only. He went through all these things to teach those who supposed the Son to be less than the angels because of the passion that he underwent the passion of necessity. And this he teaches more clearly through what follows. “For surely it is not angels that he takes hold of, but he takes hold of the seed of Abraham.” For if he had assumed the nature of angels, he would have been stronger than death. But since what he assumed was human, through the passion he paid the debt of human beings, and through the resurrection of the body that suffered he displayed his own power. And very wisely the divine Apostle has set down the specific name in place of the general. For he did not say, “he takes hold of the seed of man” … reminding them also of the promise made to Abraham. “Therefore he had to be made like his brothers in every respect.” For like us he partook of food, endured toil, felt anger, wept, and accepted death. “So that he might become a merciful and faithful high priest in things relating to God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are tempted.” He showed that his saving death had become an offering; for on behalf of the whole creation he offered the body that he assumed. And he added something else for their comfort: having learned by experience, he says, the weakness of human nature, inasmuch as he lived both under the law and under grace, he extends help to those who are under attack. And these things too are said in respect of the human. For he is our high priest not as God but as man; nor did he suffer as God, but as man; nor did he learn our condition through experience as God, but as God and creator he knows all things clearly. Thus he sets side by side with him the great Moses, who was greater than the prophets, so that, having shown the difference to be boundless, he might show at the same time the gap between the covenants, between the promises, and indeed between the priests. And again he mixes exhortation with the comparison, so as not to seem to do this deliberately, but as driven by some necessity. “Therefore, holy brothers, sharers in a heavenly calling, consider the apostle and high priest of our confession, Jesus Christ, who was faithful to him who made him, as Moses also was in all his house.” Again he has called him high priest and apostle as man. For if he is high priest as God, he would have been this before the incarnation too. And that he became apostle of our confession after the incarnation, he taught in the letter to the Galatians: “For when the fullness of time came,” he says, “God sent forth his Son, born of a woman.” And he did not say, “He sent him to be born of a woman,” but “he sent him born of a woman,” so that it is clear that the name of sending fits the incarnation. And he called our faith “confession”; and by “making” he meant not the creation but the appointment. For “being faithful,” he says, “to the one who made him,” that is, made him apostle and high priest. Then, recalling also what God said about Moses (for it is the voice of God: “He is faithful in all my house”), he shows in what follows the difference. ### Scripture references - Heb 2:11–18: quotation, high confidence - Heb 3:1–2: quotation, high confidence - Ps 22:22 (21:23 LXX): quotation, high confidence - Isa 8:17–18: quotation, high confidence - John 13:33: quotation, high confidence - John 21:5: quotation, high confidence - Gal 4:4: quotation, high confidence - Num 12:7: quotation, high confidence ### Translation notes - Ref 2.11 covers Heb 2:11–3:2. Words are lost in the scan near the start (the remark on the heretics, and after “we”) and after “the seed of man” (marked “…”). “Felt anger” renders ἐθύμησε (uncertain reading). Theodoret's remark on “likewise” is aimed at those who held that Christ's body was only an appearance. Latin debris and footnotes from Migne's column removed. Quotations: Heb 2:11–3:2; Ps 22:22 (21:23 LXX); Isa 8:17–18; John 13:33; John 21:5; Gal 4:4; Num 12:7. ### Citation (SBL) Theodoret, Interp. Heb. 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-11). ## On Heb 3:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-3-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ surpasses Moses as a maker surpasses what he has made. ### Greek text «Πλείονος γὰρ δόξης οὗτος παρὰ Μωῦσῆν ἠξίωται, καθ᾽ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν. » “Ὅση, φησὶ, ποιήματος πρὸς ποιητὴν διαφορὰ, τοσαύτη Μωϋσέως πρὸς τὸν Χριστόν. Τοῦτο γὰρ καὶ τὰ ἑξῆς διδάσκει σαφέστερον. ### English translation (Claude) “For he has been counted worthy of more glory than Moses, as much as the builder of a house has more honour than the house.” As great as the difference between a thing made and its maker, he says, so great is the difference between Moses and Christ. And what follows teaches this more clearly. ### Scripture references - Heb 3:3: quotation, high confidence ### Translation notes - Quotation: Heb 3:3. ### Citation (SBL) Theodoret, Interp. Heb. 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-3). ## On Heb 3:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-3-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ's superiority to Moses rests on his divine nature, that Moses is servant and Christ Son, and that “faithful” is no lowly title, since Scripture uses it of God. ### Greek text «Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. » Εἰδέναι μέντοι χρὴ, ὡς τὴν μὲν ὑπεροχὴν ἀπὸ τῆς θείας ἔδειξε φύσεως " πλείονος δὲ αὐτὸν ἠξιῶσθαι δόξης κατὰ τὸ ἀνθρώπειον εἴρηκεν. Ἐπειδὴ γὰρ καὶ Θεὸς καὶ ἄνθρωπος ὁ Δεσπότης Χριστὸς, ἀμφότερα δὲ ἐν τῷ ἑνὶ θεωρεῖται προσώπῳ, ἀναγκαίως καὶ τὰ ὑψηλὰ καὶ τὰ ταπεινὰ περὶ αὐτοῦ λέγειν εἰς δήλωσιν τῶν δύο φύσεων ἀναγκάζεται. « Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὑτοῦ, ὡς θεράπων, εἰς μαρτύριον τῶν λαληθησομένων. Χριστὸς δὲ ὡς Υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παῤῥησίαν καὶ τὸ τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν. » ᾿Απὸ τῆς Παλαιᾶς Γραφῆς τὰ ὀνόματα τέθεικε" καὶ γὰρ τὸν Μωῦσῆν θεράποντα κέκληκεν ν» Καὶ πάλιν" ε Οὐκ οὕτως ὡς ὁ θεράπων μου Μωῦσῆς. » Καὶ αὐτὸν δὲ τὸν Δεσπότην Χριστὸν Υἱὸν ἡ Παλαιὰ Γραφὴ καλεῖ' ε Τί ὄνομα τῷ Υἱῷ αὐτοῦ; » Καί" ε Υἱός μου εἶ σύ, ἐγὼ σήμερον γεσε.» Καί" ε Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.» Γινώσκεται τοίνυν, φησὶ, τούτου κἀκείνου τὸ μέσον" ὁ μὲν γὰρ θεράπων, ὁ δὲ Υἱός" καὶ ἐκεῖνος μὲν πιστὸς ἐκλήθη, ἵνα δειχθῇ ἀξιόχρεως νομοθέτης. Τοῦτο γὰρ εἶπεν, Εἰς μαρτύριον τῶν Ὁ δὲ Χριστὸς ὡς Υἱὸς καλεῖται δὲ εὐτελείας τήνδε τὴν προσηγορίαν οἱ Πιστὸς ὁ Θεὸς δι᾽ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ. » Καὶ τοῦ προφήτου Δαβίδ· ε Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὑτοῦ, » Καὶ πάλιν" ε Καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός. » Καὶ ὁ θεῖος δὲ Μωῦσῆς οὕτω λέγει" « Θεὸς πιστὸς, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. » Οἶκον δὲ τοῦ Θεοῦ κέκληκε τοὺς πιστεύοντας κατὰ τὴν προφητείαν τὴν λέγουσαν' ε Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω. ν» Ταύτης δὲ, φησὶν, ἀπολαυσόμεθα τῆς τιμῆς, ἐὰν τὴν παῤῥησίαν, ἧς τετυχήκαμεν, καὶ τὴν ἀξιέραστον ἐλδιὰ τῶν τῆς ἀρετῆς κατορθωμάτων διατηρέσω- Ἐπειδὴ δὲ τῆς ἐλπίδος ἐμνήσθη, ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς" ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Ὑπέσχετο δὲ ἡμῖν ὁ Δεσπότης τὴν βασιλείαν τῶν οὐρανῶν, σύγκρισιν πάλιν ποιεῖται τῶν Ἰουδαίοις δεδομένων καὶ τῶν ἡμῖν ἐπηγγελμένων. ### English translation (Claude) “For every house is built by someone; but he who built all things is God.” One must know, however, that he showed the superiority from the divine nature, but said that he was counted worthy of more glory in respect of the human. For since the Master Christ is both God and man, and both are seen in the one person, he is necessarily compelled to say both lofty and lowly things about him, to make the two natures plain. “And Moses was faithful in all his house as a servant, for a testimony of the things that were to be spoken; but Christ as a Son over his house, whose house we are, if we hold the boldness and [the boast] of hope firm to the end.” He has set down the names from the Old Scripture. For it has called Moses a servant; and again: “Not so is my servant Moses.” And the Old Scripture calls the Master Christ himself Son: “What is the name of his Son?” And: “You are my Son, today I have begotten you.” And: “From the womb, before the morning star, I begot you.” The difference between the one and the other, then, he says, is known: the one is servant, the other Son. And that one was called faithful so that he might be shown to be a lawgiver worthy of credit; for this is what he meant by “for a testimony of the things …” But Christ as Son … this title … of lowliness …: “God is faithful, through whom you were called into the fellowship of his Son.” And from the prophet David: “The Lord is faithful in all his words.” And again: “And the witness in heaven is faithful.” And the divine Moses too speaks thus: “God is faithful, and there is no injustice in him.” And he has called the believers the house of God, according to the prophecy that says: “I will dwell in them and walk among them.” And we shall enjoy this honour, he says, if we preserve the boldness we have obtained and the lovely hope … through the achievements of virtue. And since he had mentioned hope (and “hope that is seen is not hope; for who hopes for what he sees?”), and the Master has promised us the kingdom of heaven, he again makes a comparison between what was given to the Jews and what has been promised to us. ### Scripture references - Heb 3:4–6: quotation, high confidence - Num 12:7: quotation, high confidence - Prov 30:4: quotation, high confidence - Ps 2:7: quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence - 1 Cor 1:9: quotation, high confidence - Ps 145:13 (144:13 LXX): quotation, high confidence - Ps 89:37 (88:38 LXX): quotation, high confidence - Deut 32:4: quotation, high confidence - 2 Cor 6:16: quotation, high confidence - Lev 26:12: allusion, medium confidence - Rom 8:24: quotation, high confidence ### Translation notes - Ref 3.4 covers Heb 3:4–6. Lines are lost in the scan in the comment on “faithful” (marked “…”): the surviving words show Theodoret arguing that “faithful” is not a title of lowliness, since Scripture applies it to God. Latin debris and footnotes from Migne's column removed. Quotations: Heb 3:4–6; Num 12:7; Prov 30:4; Ps 2:7; Ps 110:3 (109:3 LXX); 1 Cor 1:9; Ps 145:13 (144:13 LXX); Ps 89:37 (88:38 LXX); Deut 32:4; 2 Cor 6:16 (Lev 26:12); Rom 8:24. ### Citation (SBL) Theodoret, Interp. Heb. 3.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-4). ## On Heb 3:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-3-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Paul cites Psalm 95's warning about Israel in the wilderness to urge his readers to guard their faith and hope against unbelief. ### Greek text « Διὸ καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον᾽ Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἕτη. Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον" ᾿Αεὶ πλανῶνται τῇ καρδίᾳ. ὤμοσα ἐν τῇ ὀργῇ μου" Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου; » Τέθεικε μὲν τὴν μαρτυρίαν, δεδιττόμενος δῆθεν αὐτοὺς, ἵνα φυλάξωσι διὰ σπουδῆς τὴν δεδομένην ἐλπίδα. Πλὴν ἕτερον κατασκευάζει, ἀνυπόπτως πάλιν μεθοδεύων τὸν λόγον. Ἐπιμένει δὲ τῇ παραινέσει. « Βλέπετε "", ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος. » Πολλῆς ὑμῖν ἐπιμελείας δεῖ καὶ σπουδῆς, ὥστε φυλάξαι τὴν πίστιν, καὶ μὴ τὴν λώβην τῆς ἀπιστίας εἰσδέξασθαι. Αὕτη γὰρ χωρίζει τοῦ ζῶντος Θεοῦ. ### English translation (Claude) “Therefore, as the Holy Spirit says: Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers tested me, put me to the proof, and saw my works for forty years. Therefore I was provoked with that generation, and said: They always go astray in their heart … As I swore in my wrath: They shall not enter my rest.” He has set down the testimony, of course to frighten them, so that they may keep with zeal the hope that has been given; but he is preparing something else as well, again handling the argument unobtrusively. And he continues the exhortation: “Take care, brothers, lest there be in any of you an evil heart of unbelief, in falling away from the living God.” You need much care and zeal, so as to guard the faith and not admit the ruin of unbelief; for it separates one from the living God. ### Scripture references - Heb 3:7–12: quotation, high confidence - Ps 95:7–11 (94:7-Ps LXX): quotation, high confidence ### Translation notes - Ref 3.7 covers Heb 3:7–12. Words of the quotation (“and they did not know my ways”) are missing in the scan (marked “…”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 3:7–12; Ps 95:7–11 (94:7–11 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-7). ## On Heb 3:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-3-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that “Today” means the present life, and that the “beginning of our confidence” is the faith received in baptism, by which we were joined to Christ and received the Spirit. ### Greek text « ᾿Αλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἐκάστην ἡμέραν, ἄκρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας. » Καθ᾿ ἐκάστην ἡμέραν τοὺς ἔτι ζῶντας προσέχει πᾶσαν ἑαυτῶν ποιεῖσθαι φροντίδα, ἵνα μὴ χώραν ἡ ἁμαρτία λαβοῦσα ἀντίτυπον τὴν ἡμετέραν καρδίαν ἐργάσηται. Σήμερον δὲ τὸν παρόντα κέκληκε βίον. « Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάν περ τὴν ἀρχὴν" τῆς ὑποστάσεως μέχρι τέλους βε- Δεσπότῃ Χριστῷ διὰ τοῦ παναγίου βαπτίσματος τοῦ θανάτου, καὶ συνταφέντες αὐτῷ ἐν τῷ τύπῳ τῆς ἀναστάσεως γεγενήμεθα, εἴπερ ἄρα βεβαίαν τὴν πίστιν φυλάξωμεν, Ταύτην τὴν ἀρχὴν τῆς ὑποστάσεως κέκληκε" δι᾽ ἐκείνης γὰρ ἐνεονργήθημεν, καὶ συνήφθημεν τῷ Δεσπότῃ Χριστῷ, καὶ τῆς τοῦ παναγίου Πνεύματος μετειλήφαμεν χάριτος. Εἶτα πάλιν τὸν προφητικὸν ἀναλαμβάνει λόγον. « Ἐν τῷ λέγεσθαι" Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. » Μέμνηται δὲ καὶ τῶν τοῦτο δεξαμένων τὸ πάθος. ### English translation (Claude) “But exhort one another every day, as long as it is called Today, so that none of you may be hardened by the deceitfulness of sin.” He bids those who are still living to take every care for themselves every day, so that sin may not gain a foothold and make our heart resistant. And he has called the present life “Today.” “For we have become sharers in Christ, if indeed we hold the beginning of our confidence firm to the end.” … to the Master Christ through the all-holy baptism of [his] death, and, buried with him, we have become [sharers] in the likeness of the resurrection, if indeed we keep the faith firm. This he has called the beginning of our confidence; for through it we were born again, and were joined to the Master Christ, and have received the grace of the all-holy Spirit. Then he takes up again the prophetic word: “As it is said: Today, if you hear his voice, do not harden your hearts as in the rebellion.” And he mentions those who suffered this. ### Scripture references - Heb 3:13–15: quotation, high confidence - Ps 95:7–8 (94:7-Ps LXX): quotation, high confidence - Rom 6:3–5: allusion, high confidence ### Translation notes - The ref is numbered 3.10, but the section covers Heb 3:13–15 (the verse numerals were misread in the scan). Words are lost after the lemma of 3:14 (marked “…”; bracketed words supplied by sense). “We were born again”: the word is garbled in the scan (probably ἀνεγεννήθημεν; uncertain). Latin debris from Migne's column removed. Quotations: Heb 3:13–15; Ps 95:7–8 (94:7–8 LXX). Allusion: Rom 6:3–5. ### Citation (SBL) Theodoret, Interp. Heb. 3.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-10). ## On Heb 3:16 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-3-16 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains how Heb 3:16–19 should be read and recounts how the generation of the Exodus, except Caleb and Joshua, perished in the wilderness for refusing to enter the promised land. ### Greek text « Τίνες γὰρ ἀκούσαντες παρεπίκραναν; ᾿Αλλ' οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως.» Κατ᾽ ἐρώτησιν τὸ πρῶτον ἀναγνωστέον" τὸ δὲ δεύτερον μὴ ἀποφαντικῶς, ἀλλὰ καθ᾽ ὑπόκρισιν. Οὕτω γὰρ νοεῖν τὰ ἑξῆς παρασκευάζει" πλὴν γὰρ Χαλὲβ τοῦ Ἰεφοννῆ, καὶ Ἰησοῦ τοῦ Ναυῆ, ἑξακόσιαι ἐφθάρησαν χιλιάδες. Τούτους γὰρ εἶπεν, ἐξελθόντας ἐξ Αἰγύπτου. « Τίσι δὲ προσώχθισε τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσον ἐν τῇ ἐρήμῳ; Τίσι δὲ ὥμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὑτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; Καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι᾽ ἀπιστίαν. Τοῦ γὰρ Θεοῦ παρεγγυήσαντος εἰς τὴν ἐπηγγελμένην ἀπᾶραι γῆν, ἀντεῖπον ἐκεῖνοι, προβαλλόμενοι τὸ δέος, καὶ τῶν πολεμίων τὸ μέγεθος. Οὗ δὴ χάριν ὁ τῶν ὅλων θεὸς ἅπαντας κατὰ μέρος ἐν τῇ ἐρήμῳ καταναλώσας, τοὺς ἐκείνων παῖδας ἀντ᾽ ἐκείνων εἰσήγαγε. Ταῦτα παρενθεὶς, ὥστε διὰ τούτων δεδείξασθαι, καὶ παρασκευᾶσαι προσμεῖναι τὰς δεδομένας ἐλπίδας, περὶ τῆς καταπαύσεως λοιπὸν ποιεῖται τὸν λόγον, διδάσκων ὡς ἄνωθεν ὁ προφήτης Δαβὶδ ταύτην ἡμῖν προεθέσπισε. ### English translation (Claude) “For who, having heard, rebelled? Was it not all those who came out of Egypt through Moses?” The first is to be read as a question; the second not as a statement, but with the tone of a question. For so what follows prompts us to understand it; for except for Caleb son of Jephunneh and Joshua son of Nun, six hundred thousand perished. For it is these he called “those who came out of Egypt.” “And with whom was he provoked for forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who disobeyed? And we see that they could not enter because of unbelief.” For when God charged them to set out for the promised land, they refused, putting forward their fear and the size of the enemy. For this reason the God of all consumed them all, part by part, in the wilderness, and brought in their children instead of them. Having inserted these things, so as to show through them, and to prepare them to hold fast to the hopes that have been given, he now makes his discourse about the rest, teaching that the prophet David foretold it to us long ago. ### Scripture references - Heb 3:16–19: quotation, high confidence - Num 14:29–30: allusion, high confidence - Num 14:38: allusion, high confidence - Num 1:46: allusion, medium confidence - Num 13:31–33: allusion, medium confidence ### Translation notes - Ref 3.16 covers Heb 3:16–19. Latin debris from Migne's column removed. Quotations: Heb 3:16–19. Allusions: Num 14:1–38 (the refusal and the deaths in the wilderness; Caleb and Joshua, 14:30, 38); Num 1:46 (the number). ### Citation (SBL) Theodoret, Interp. Heb. 3.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-16). ## On Heb 4:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that God has promised another rest, which we must strive to reach so as not to share the fate of the wilderness generation. ### Greek text « Φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ἡμῶν ὑστερηκέναι. » Ἐπηγγείλατο, φησὶν, ἡμῖν ὁ Θεὸς, ὡς ἔστιν ἑτέρα κατάπαυσις. Σπουδάσωμεν τοίνυν ταύτης τυχεῖν, ἵνα μὴ ἐκείνοις τὰ ὅμοια πάθωμεν. ### English translation (Claude) “Let us therefore fear, lest, while the promise of entering his rest remains, any of you should seem to have fallen short.” God has promised us, he says, that there is another rest. Let us then be eager to obtain it, so that we may not suffer the like of those men. ### Scripture references - Heb 4:1: quotation, high confidence ### Translation notes - Quotation: Heb 4:1. ### Citation (SBL) Theodoret, Interp. Heb. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-1). ## On Heb 4:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that hearing God's word does not save without receiving and keeping it in faith. ### Greek text « Καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι, ἀλλ᾽ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους. » Οὐκ ἀπόχρη εἰς σωτηρίαν ἡ τῶν λόγων ἀκρόασις. Προσήκει γὰρ τοῦτο μετὰ πίστεως δέξασθαι, καὶ βεβαίως φυλάξαι. Τί γὰρ ὥνησεν ἡ τοῦ Θεοῦ ἐπαγγελία τοὺς ταύτην δεξαμένους, μὴ πιστῶς δεξαμένους, καὶ τῇ τοῦ Θεοῦ δυνάμει τεθαῤῥηκότας, ἢ καὶ οἷον τοῖς Θεοῦ λόγοις ἀνακραθέντας; ### English translation (Claude) “For we too have had the good news preached to us, just as they did; but the word they heard did not benefit them …” Hearing the words is not sufficient for salvation; for one must receive it with faith and guard it firmly. For what did God’s promise profit those who received it, since they did not receive it faithfully, nor trust in God’s power, nor were, as it were, mingled with the words of God? ### Scripture references - Heb 4:2: quotation, high confidence ### Translation notes - The end of the lemma of Heb 4:2 (“not being mixed with faith in those who heard”) is lost in the scan, with Latin debris and footnotes from Migne's column in its place (marked “…”); the comment refers to it. Quotation: Heb 4:2. ### Citation (SBL) Theodoret, Interp. Heb. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-2). ## On Heb 4:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Scripture speaks of three rests, the seventh day, the promised land, and the kingdom of heaven, and that David's “rest” cannot be the first. ### Greek text « Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν" Ὡς ὤμοσα ἐν τῇ ὀργῇ μου " Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. » Βούλεται δεῖξαι τρεῖς καταπαύσεις ἐν τῇ θείᾳ Γραφῇ καὶ πρώτην μὲν τὴν ἑβδόμην ἡμέραν, ἐν ἧ τὴν κτίσιν πεπλήρωκεν ὁ Θεός· δευτέραν δὲ τῆς ἐπαγγελίας τὴν γῆν " τρίτην δέ γε τὴν βασιλείαν τῶν οὐρανῶν. Κατασκευάζει δὲ τὴν ταύτης ἀπόδειξιν ἀπὸ τῆς προφητικῆς μαρτυρίας. Εἰ γὰρ μὴ ἀληθῶς, φησὶν, ἔστιν ἑτέρα κατάπαυσις, τί δήποτε τοῖς τὴν δευτέραν δεξαμένοις καὶ παρεγγυᾷ μὴ σκληρῦναι τὰς καρδίας, καὶ ἀπειλεῖ τιμωρίαν, καὶ τῶν τῆς δευτέρας καταπαύσεως καταπεφρονηκότων ποιεῖται τὴν μνήμην; κατὰ τάξιν δὲ ταύτας τίθησι, καὶ πρώτην μὲν τὴν τῆς ἑβδόμης ἡμέρας. « Καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων. Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτως " Καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὑτοῦ. ν» Ὅτι, φησὶν, οὐ περὶ ἐκείνης ὁ μακάριος λέγει Δαβίδ, παντί που δῆλον" πρὸ πολλῶν γὰρ γενεῶν ἐκείνη γεγένηται τοῦ Δαβίδ" ἐν γὰρ τῇ ἑβδόμῃ ἡμέρᾳ πεπλήρωκε τὴν κτίσιν ὁ τῶν ὅλων Θεός. ### English translation (Claude) “For we who have believed enter the rest, as he has said: As I swore in my wrath, They shall not enter my rest.” He wishes to show three rests in the divine Scripture: first, the seventh day, on which God completed the creation; second, the land of promise; and third, the kingdom of heaven. And he builds the proof of this from the prophetic testimony. For if there is not truly another rest, he says, why does he both charge those who had received the second not to harden their hearts, and threaten punishment, and make mention of those who despised the second rest? He sets them out in order, and first that of the seventh day: “And yet the works were finished from the foundation of the world. For he has spoken somewhere about the seventh day thus: And God rested on the seventh day from all his works.” That the blessed David does not speak about that one, he says, is plain to everyone; for that rest came about many generations before David; for on the seventh day the God of all completed the creation. ### Scripture references - Heb 4:3–4: quotation, high confidence - Ps 95:11 (94:11 LXX): quotation, high confidence - Gen 2:2: quotation, high confidence ### Translation notes - Ref 4.3 covers Heb 4:3–4. Quotations: Heb 4:3–4; Ps 95:11 (94:11 LXX); Gen 2:2. ### Citation (SBL) Theodoret, Interp. Heb. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-3). ## On Heb 4:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that David, long after the entry into the land, still speaks of a “Today” and a rest still to be entered. ### Greek text « Καὶ ἐν τούτῳ πάλιν᾽ Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου; » ᾿Αλλ' ὅμως καὶ ταῦτα ἐπιστάμενος ὁ Προφήτης, οὐδὲν ἧττον ἑτέραν κατὰ « Ἐπεὶ οὖν ἀπολείπεταί τινας εἰσελθεῖν εἰς αὑτὴν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι᾽ ἀπείθειαν, πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαβὶδ λέγων, μετὰ τοσοῦτον χρόνον, καθὼς προείρηται" Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. » Εἶτα διδάσκων ὡς οὐ περὶ τῆς Παλαιστίνης ταῦτά φησιν ὁ Προφήτης. ἐπισυλλογίζεται " ### English translation (Claude) “And again in this place: They shall not enter my rest.” Yet even though he knew these things, the Prophet nonetheless [speaks of] another … “Since therefore it remains for some to enter it, and those who formerly received the good news did not enter because of disobedience, again he sets a certain day, Today, saying through David after so long a time, as has been said before: Today, if you hear his voice, do not harden your hearts as in the rebellion.” Then, teaching that the Prophet does not say these things about Palestine, he concludes: ### Scripture references - Heb 4:5–7: quotation, high confidence - Ps 95:7–8 (94:7-Ps LXX): quotation, high confidence - Ps 95:11 (94:11 LXX): quotation, high confidence ### Translation notes - Ref 4.5 covers Heb 4:5–7. Words are lost in the scan after “another” (marked “…”). Quotations: Heb 4:5–7; Ps 95:7–8, 11 (94:7–8, 11 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-5). ## On Heb 4:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the promised rest is not the land Joshua gave, but a sabbath rest in the future life, free of toil, as God rested on the seventh day. ### Greek text « Εἰ γὰρ αὑτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας. ν Οὐκ ἂν, φησὶ, περὶ ἐκείνης εἶπε τῆς γῆς. Εἰς ἐκείνην γὰρ αὐτοὺς εἰσήγαγεν ὁ τοῦ Ναυῆ Ἰησοῦς, Ἐν αὐτῇ δὲ ἦν καὶ ὁ θεῖος Δαβὶδ, ὅτε ταύτην ἐπηγγέλλετο τὴν « Ἄρα οὖν ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. » Οὐ κατ᾽ ἐρώτησιν, ἀλλὰ κατὰ ἀπόφασιν ἀναγνωστέον. Σαββατισμὸν δὲ τὴν κατάπαυσιν κέκληκεν, ἐπειδὴ ἐν τῇ ἑβδόμῃ ἡμέρᾳ κατέπαυσεν ὁ Θεὸς ἀπὸ πάντων τῶν ἔργων, ὧν ἐποίησεν ἐν τῷ μέλλοντι δὲ βίῳ ἄλυπος ἔσται ζωὴ, καὶ πόνων ἐλευθέρα, καὶ φροντίδων ἀπηλλαγμένη. Σαββατισμὸν τοίνυν ὠνόμασε τὴν τῶν σωματικῶν ἔργων ἀπαλλαγὴν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς " « Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὑτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. » “Ὥσπερ γὰρ ὁ τῶν ὅλων Θεὸς, ἐν τῇ ἕκτῃ ἡμέρᾳ ἅπασαν τὴν κτίσιν πεπληρωκὼς, τῇ ἑβδόμῃ ἐπαύσατο τοῦ δημιουργεῖν " οὕτως οἱ τόνδε τὸν βίον ὑπεξελθόντες, καὶ εἰς ἐκεῖνον μεταβάντες, τῶν παρόντων ἀπαλλαγήσονται πόνων. Καὶ Ἰουδαίοις δὲ ὁ νόμος ἐκέλευσε τῷ Σαββάτῳ τῶν μὲν σωματικῶν ἔργων ἀπέχεσθαι, μόναις δὲ προσφέρειν ταῖς ψυχαῖς ἐπιμέλειαν. Εἶτα συμβουλευτικῶς " ### English translation (Claude) “For if Joshua had given them rest, he would not speak afterwards of another day.” He would not, he says, have spoken about that land. For Joshua son of Nun brought them into it; and the divine David too was in it when he was promising this … “So then there remains a sabbath rest for the people of God.” It is to be read not as a question but as a statement. And he has called the rest a “sabbath rest,” since on the seventh day God rested from all the works that he made; and in the future life there will be a life without grief, free of toils and released from cares. So he named the release from bodily works a sabbath rest. For this is what what follows shows: “For whoever has entered his rest has himself also rested from his works, as God did from his own.” For just as the God of all, having completed the whole creation on the sixth day, ceased from creating on the seventh, so those who leave this life and pass over to that one will be released from present toils. And the law too commanded the Jews on the Sabbath to abstain from bodily works and to give care to their souls alone. Then, by way of counsel: ### Scripture references - Heb 4:8–10: quotation, high confidence - Gen 2:2: allusion, high confidence - Exod 20:8–10: allusion, medium confidence ### Translation notes - Ref 4.8 covers Heb 4:8–10. Words are lost in the scan after “promising this” (marked “…”). Quotations: Heb 4:8–10; Gen 2:2. Allusion: Exod 20:8–10. ### Citation (SBL) Theodoret, Interp. Heb. 4.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-8). ## On Heb 4:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret warns that the living word of God sees every hidden thought, so that at the judgment sinners will stand silent like sacrificial victims, and urges constant watchfulness. ### Greek text « Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας. » ποθῶν τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαῦσαι, ταῖς ἐκείνων τῶν ἀπειθησάντων ὑπεύθυνος ἔσται κατηγορίαις. "Ἔπειτα τὸ φρίκης γέμον κριτήριον ἐπιδείκνυσι. « Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄκρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος. » Οὐδὲν δύναται λαθεῖν ἐκεῖνον τὸν ἀδέκαστον δικαστὴν, πάντα δὲ ἀκριβῶς ἐπίσταται, καὶ αὐτῶν τῶν λογισμῶν τὰ κινήματα. Οἷδε τὰ ἐν τῷ οὐ λέληθεν αὐτὸν τὰ πονηρὰ βουλεύματα τῆς ψυχῆς, αὐτῷ τὰ δ κεκρυμμένα γυμνά. Τὸ δὲ, θεικε τῶν θυομένων ζώων, ἃ παντελῶς ἄφωνα κεῖται, τῆς σφαγῆς τὴν ζωὴν ἀφελομένης, καὶ μετὰ τῆς ζωῆς τὴν φωνήν. Οὕτω, φησὶ, καὶ ἡμεῖς κρινόμενοι θεώμεθα μὲν ἅπαντα τὰ δυσσεβῶς παρ᾽ ἡμῶν ἣ παρανόμως γεγενημένα " σιγῶντες δὲ τὴν τῆς τιμωρίας δεχόμεθα ψῆφον, ἅτε δὴ τὸ δίκαιον αὐτῆς ἐπιστάμενοι. Ταῦτα δὲ οὐκ ἐκείνοις μόνοις, ἀλλὰ καὶ πᾶσιν ἡμῖν γέγραφεν ὁ θεῖος ᾿Απόστολος. Προσήκει τοίνυν διηνεκῶς ἡμᾶς σκοπεῖν τὸ θεῖον ἐκεῖνο κριτήριον, καὶ πεφρικέναι, καὶ τρέμειν, καὶ τὰς θείας ἐντολὰς φυλάττειν ἐπιμελῶς, καὶ τὴν ἐπηγγελμένην προσμένειν κατάπαυσιν" ἧς τύχοιμεν ἐν Χριστῷ" μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) “Let us therefore strive to enter that rest, so that no one may fall by the same example of disobedience.” … desiring to enjoy the promised good things, he will be liable to the same accusations as those who disobeyed. Then he shows the judgment full of dread: “For the word of God is living and active, and sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden before him, but all things are naked and laid bare to his eyes, to whom we must give account.” Nothing can escape the notice of that incorruptible judge, but he knows all things exactly, even the very movements of the thoughts. He knows what is in the … the evil counsels of the soul do not escape him … to him the hidden things are naked. And “laid bare” he has set down [from the image] of animals being sacrificed, which lie altogether voiceless, the slaughter having taken away their life, and with their life their voice. So too, he says, when we are judged, we shall behold all that we have done impiously or lawlessly, and in silence we shall receive the sentence of punishment, since we know that it is just. These things the divine Apostle wrote not to them alone, but also to all of us. We ought, then, continually to keep that divine judgment in view, and to shudder and tremble, and to keep the divine commandments carefully, and to await the promised rest; which may we obtain in Christ, with whom to the Father, with the all-holy Spirit, be glory and majesty, now and always and to the ages of ages. Amen. ### Scripture references - Heb 4:11–13: quotation, high confidence ### Translation notes - Ref 4.11 covers Heb 4:11–13 and ends with a doxology (end of a section of the commentary). Words are lost in the scan after the lemma of 4:11 (part of them, “For whoever lives in ease and does not …”, stands displaced in ref 4.14) and in the comment on 4:13 (marked “…”; bracketed words supplied by sense). Theodoret explains τετραχηλισμένα (“laid bare”, literally of a victim's neck bent back) from sacrificial animals. Quotations: Heb 4:11–13. ### Citation (SBL) Theodoret, Interp. Heb. 4.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-11). ## On Heb 4:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/2-1/#p-4-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the names “high priest” and “lamb” belong to Christ's humanity, since his divinity is everywhere, and that he sympathizes with our weakness, having shared our sufferings without sin. ### Greek text « Ἔχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. » Ἐν μὲν τοῖς πρόσθεν ἡρμηνευμένοις τῶν καταπαύσεων τὴν σύγκρισιν ἐποιήσατο, » Ὃ γὰρ ῥᾳστώνῃ συζῶν, καὶ μὴ … καὶ ἔδειξε τὴν ἡμῖν ἐπηγγελμένην ἀμείνω τῆς Ἰουδαίοις ὑπεσχημένης. Ἐκείνοις γὰρ τὴν γῆν τῆς ἐπαγγελίας ὑπέσχετο, ἡμῖν δὲ τὸν οὐρανόν. Ἐντεῦθεν δὲ λοιπὸν τῆς ἀρχιερωσύνης ποιεῖται τὴν παρεξέτασιν, καὶ δείκνυσι πολλῷ μείζονά τε καὶ κρείττονα τῆς Λευϊτικῆς τὴν κατὰ τὴν τάξιν Μελχισεδέκ, Τῷ παραινετικῷ δὲ πάλιν σχήματι κεχρημένος, ποιεῖται τὴν σύγκρισιν, ἵνα μὴ δόξῃ τοῖς ἔτι τὴν κατὰ νόμον πολιτείαν ἀσπαζομένοις τῷ νόμῳ πολεμεῖν, ἀλλ᾽ οὐ τῇ ἀληθείᾳ συνηγορεῖν. ᾿Αρχιερέα δὲ τὸν Κύριον Ἰησοῦν προσηγόρευσεν, ὡς τὴν ὑπὲρ τὴν ἁμαρτίαν. Τούτου δὴ χάριν καὶ ἀμνὸς ὠνομάσϑη. ε Ἴδε γὰρ, φησὶν, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ν» Δῆλον δὲ καὶ τοῖς ἄγαν φιλονείκοις, ὡς ἀνθρώπεια τὰ ὀνόματα. Εἰ δὲ τῆς θεότητος ταῦτά τινες ὑπειλήφασι, καλείτωσαν αὐτὴν καὶ κατάραν, καὶ δούλου μορφὴν, καὶ ὅσα τοιαῦτα. Εἰ δὲ οὐδὲν τούτων τῆς θείας φύσεως ἴδιον, λείπεται νοεῖν ταῦτα τῆς οἰκονομίας ὀνόματα, Ὥσπερ γὰρ ἄνθρωπος λέγεται γεγενῆσθαι, φύσιν ἀνθρωπείαν ᾿ἀνειληφώς " οὕτως ἀρχιερεὺς ἡμῶν ὡς ἄνθρωπος κέκληται, Τοῦτο δὲ ἡμᾶς καὶ τὰ ἀποστολικὰ διδάσκει ῥητά, Δείκνυσι γὰρ αὐτὸν τοὺς οὐρανοὺς διεληλυθότα' ἡ δὲ τοῦ Δεσπότου Χριστοῦ θεότης ἀπερίγραφον ἔχει τὴν φύσιν, πανταχοῦ πάρεστι, καὶ τοῖς πᾶσι παρίσταται. Τοῦτο καὶ αὑτὸς ἡμᾶς ὁ Δεσπότης ἐδίδαξεν. « Οὐδεὶς γὰρ, φησὶν, ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. ν» Κάτω γὰρ ὧν, καὶ τοῖς ἀνθρώποις διαλεγόμενος, ἔλεγεν εἶναι καὶ ἄνω. Χρὴ τοίνυν ἡμᾶς εἰδέναι, τίνα μὲν τῆς θεολογίας, τίνα δὲ τῆς οἰκονομίας ὀνόματα. Ὃ μέντοι θεῖος ᾿Απόστολος ὑποδείξας ἡμῖν τὸν μέγαν ἡμῶν ἀρχιερέα πρῶτον εἰς τὴν ἀληθινὴν εἰσεληλυθότα κατάπαυσιν, καὶ τῶν οὐρανῶν γεγενημένον ὑπέρτερον, τὴν ὁμολογίαν κατέχειν παρεγγυᾷ, Ὁμολογίαν δὲ ἡμῶν τὴν πίστιν ὠνόμασεν. Ὁμολογοῦμεν γὰρ πιστεύειν, οὐ μόνον εἰς Πατέρα, καὶ ΥἹὸν, καὶ ἅγιον Πνεῦμα, ἀλλὰ καὶ εἰς ἀνάστασιν νεκρῶν, “καὶ εἰς τὴν αἰώνιον, καὶ εἰς οὐρανῶν βασιλείαν. « Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. » Πολλὰς κατ᾽ ἐκεῖνον τὸν καιρὸν οἱ πεπιστευκότες ἐδέχοντο πειρασμῶν τρικυμίας. Ψυχαγωγεῖ αὐτοὺς, διδάσκων ὡς ὁ ἡμέτερος ἀρχιερεὺς οὐ μόνον ὡς θεὸς οἷδε τῆς ἡμετέρας φύσεως τὴν ἀσθένειαν, ἀλλὰ καὶ ὡς ἄνθρωπος πεῖραν τῶν ἡμετέρων ἔλαβε παθημάτων, μόνης τῆς Ἂν διαμείνας ἀμύητος. Ταύτην δὲ, φησὶν, ἡμῶν τὴν ἀσθένειαν ἐπιστάμενος, καὶ τὴν ἁρμόττουσαν ὀρέγει βοήθειαν, ἀδ' Ρ. 180 5Ξ.ᾳ. "ὶ καὶ γαΐ τ καὶ διχάξων ἐμῖν, πρὸς ### English translation (Claude) “Having then a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.” In what was explained earlier he made the comparison of the rests. [For whoever lives in ease and does not … to enter into …] And he showed that the rest promised to us is better than the one promised to the Jews; for to them he promised the land of promise, but to us heaven. From here on he makes the comparison of the high priesthood, and shows that the one according to the order of Melchizedek is much greater and better than the Levitical. And again using the form of exhortation, he makes the comparison, so as not to seem to those who still embraced the way of life under the law to be making war on the law rather than pleading for the truth. He has called the Lord Jesus high priest, as having offered the [sacrifice] for sin. For this reason he was named lamb too: “Behold,” he says, “the lamb of God, who takes away the sin of the world.” And it is plain even to the very contentious that the names are human. And if some have supposed these to belong to the divinity, let them call it also “curse” and “form of a slave” and all such things. But if none of these is proper to the divine nature, it remains to understand these as names of the economy. For just as he is said to have become man, having assumed human nature, so he is called our high priest as man. And the apostolic words too teach us this; for he shows him to have passed through the heavens; but the divinity of the Master Christ has an uncircumscribed nature, is present everywhere, and stands by all things. This the Master himself also taught us: “For no one,” he says, “has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.” For while he was below and conversing with men, he said that he was also above. We must know, then, which names belong to theology, and which to the economy. Now the divine Apostle, having pointed out to us that our great high priest has entered first into the true rest and has become higher than the heavens, charges us to hold fast the confession. He has named our faith “confession”; for we confess that we believe not only in Father and Son and Holy Spirit, but also in the resurrection of the dead, and in eternal [life], and in the kingdom of heaven. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every respect in the same way, without sin.” At that time those who had believed were receiving many storms of temptations. He comforts them, teaching that our high priest not only knows the weakness of our nature as God, but also as man experienced our sufferings, remaining untouched by [sin] alone. And knowing this weakness of ours, he says, he extends the fitting help … ### Scripture references - Heb 4:14–15: quotation, high confidence - John 1:29: quotation, high confidence - Gal 3:13: allusion, high confidence - Phil 2:7: allusion, high confidence - John 3:13: quotation, high confidence ### Translation notes - Ref 4.14 covers Heb 4:14–15; the lemma of 4:16 is in ref 5.6. A displaced line in the scan, “For whoever lives in ease and does not … to enter into”, belongs to the comment on 4:11 (ref 4.11) and is placed in brackets. Words are lost near the end and at the end of the section (marked “…”; bracketed words supplied by sense). The creed-like list of what “we confess” is translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 4:14–15; John 1:29; John 3:13. Allusions: Gal 3:13 (“curse”); Phil 2:7 (“form of a slave”). ### Citation (SBL) Theodoret, Interp. Heb. 4.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-14). ## On Heb 5:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-5-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the throne of grace as Christ's seat at God's right hand as man, and that, like Aaron, Christ was appointed high priest by God, though of a new order and from the tribe of Judah. ### Greek text « Προσερχώμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. » Ὡς Θεὸς ὁ Δεσπότης Χριστὸς φυσικὴν ἔχει τὴν βασιλείαν, αἰώνιον τὸν θρόνον. « Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος. ν Ὡς δὲ ἄνθρωπος, καὶ ἀρχιερεὺς, καὶ ἀπόστολος τῆς ὁμολογίας ἡμῶν, ἀκούει" « Κάθου ἐκ δεξιῶν μου. » Τοῦτον χάριτος θρόνον κέκληκεν ὁ θεῖος ᾿Απόστολος. Οἶμαι δὲ αὐτὸν καὶ τὴν φιλανθρωπίαν αἰνίττεσθαι, ἧ κεχρημένος δικάσει. Τοῦτο γὰρ προστέθεικεν· Ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Κατὰ γὰρ τὸν παρόντα προσιόντες βίον, καὶ τὴν ἀκραιφνῆ καὶ εἰλικρινῆ πίστιν ἐπιδεικνύμενοι, ἐν τῇ τῆς κρίσεως ἡμέρᾳ τῆς φιλανθρωπίας τευξόμεθα. Εἶτα τῆς ἱερωσύνης τὴν αἰτίαν διδάσκει, καὶ τίνος ἕνεκεν ταύτης ἀξιοῦνταί τινες, καὶ τί προσήκει τὸν ἀρχιερέα. « Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν. » Εἶπεν, ὅτι « Οὐκ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, ἀλλὰ πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας"» ἀναγκαίως τοίνυν καὶ ταῦτα προστέθεικε, διδάσκων ὡς κἀν τῷ νόμῳ οὐκ ἄγγελος ὑπὲρ ἀνθρώπων ἱερατεύειν ἐτάχθη, ἀλλ᾽ ἄνθρωπος ὑπὲρ ἀνθρώπων, τὴν αὐτὴν φύσιν ἔχων, τὰ αὐτὰ περικείμενος πάθη, τῆς φύσεως τὴν ἀσθένειαν ἐπιστάμενος, συγγνώμην γέμων τοῖς ὁλισθαίνουσιν, ὀρέγων χεῖρα τοῖς ἁμαρτάνουσιν, ἐκ τῶν οἰκείων καὶ τὰ τοῦ πέλας σκοπῶν. μόνου, ἀλλὰ καὶ ὑπὲρ ἑαυτοῦ προσφέρειν νενομο- « Καὶ οὐκ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ᾽ ὁ καλούμενος ὑπὸ τοῦ θεοῦ, καθάπερ καὶ ὁ Ἀαρών, » 'Αρχιερεὺς γὰρ ἔννομος, ὁ παρὰ τοῦ Θεοῦ τὴν χειροτονίαν δεχόμενος. Οὕτω γὰρ καὶ Ἀαρὼν ὁ πρῶτος ἀρχιερεὺς τὴν ἀξίαν ταύτην ἐδέξατο. Ταῦτα μέντοι ὁ θεῖος ᾿Απόστολος εἴρηκεν, οὐ τῆς ἀρχιερωσύνης ἡμῖν τοὺς κανόνας νῦν ἐπιδεῖξαι βουλόμενος, ἀλλὰ τὰ περὶ τῆς Δεσποτικῆς σύνης προκατασκευάζων " σοφῶς αὐτίκα τοίνυν ἐπήγαγεν· « Οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ λαλήσας πρὸς αὐτόν᾽ Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Καθὼς τὴν ἀσθένειαν ἐξοίτει τὴν Οὗ δὴ χάριν, καὶ τὰς θυσίας οὐκ ὑπὲρ τοῦ λαοῦ καὶ ἐν ἑτέρῳ λέγει " Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ γὰρ ἐξ ἑτέρας ὑπῆρχε φυλῆς (ἐκ τοῦ Δαβιτικοῦ γὰρ κατὰ τὴν ἀνθρωπείαν φύσιν ἐβλάστησε γένους) εἰδὼς ὁ ᾿Απόστολος τῶν ἀπιστούντων Ἰουδαίων τὸ τῆς γνώμης ἀντίτυπον, εἰς τὰς προφητικὰς κατέφυγε ρίας " καὶ σοφῶς μὲν διὰ τούτων τὸν οἰκεῖον ἐβεβαίωσε λόγον " σοφῶς δὲ αὐτὸν ἔδειξεν οὐκ ἀρχιερέα μόνον, ἀλλὰ καὶ Υἱὸν προσαγορευόμενον, καὶ καινήν τινα καὶ παράδοξον ἀρχιερωσύνην δεξάμενον. Ἐπειδὴ δὲ εἶπεν ὡς τούτου χάριν ἄνθρωπος ὑπὲρ ἀνθρώπων ἀρχιερεὺς προβάλλεται, ὥστε συμπάσχειν τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν " δείκνυσι καὶ τὸν Δεσπότην Χριστὸν, πλὴν ἁμαρτίας, πάντα τῆς ἀνθρωπείας φύσεως δεξάμενον τὰ παθήματα, ### English translation (Claude) “Let us then approach the throne of grace with boldness, so that we may receive mercy and find grace for timely help.” As God the Master Christ has a kingship by nature, an eternal throne: “For your throne, O God,” he says, “is for ever and ever.” But as man, and high priest, and apostle of our confession, he hears: “Sit at my right hand.” This the divine Apostle has called the throne of grace. And I think he hints also at the lovingkindness that he will use when he judges. For this is what he added: “so that we may receive mercy and find grace for timely help.” For if we approach in the present life and show unmixed and sincere faith, on the day of judgment we shall obtain lovingkindness. Then he teaches the reason for the priesthood, and for what reason some are counted worthy of it, and what befits the high priest. “For every high priest chosen from among men is appointed on behalf of men in things relating to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and the wayward, since he himself is beset with weakness; and because of this he must offer for sins, as for the people, so also for himself.” He had said, “We do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every respect in the same way, without sin”; necessarily, then, he has added these things too, teaching that even in the law it was not an angel who was appointed to act as priest on behalf of men, but a man on behalf of men, having the same nature, beset with the same passions, knowing the weakness of the nature, full of forgiveness for those who slip, stretching out a hand to sinners, judging his neighbour’s case from his own. [For this reason it was laid down by law that he should offer the sacrifices not on behalf of the people] alone, but also on behalf of himself. “And no one takes the honour for himself, but only when called by God, just as Aaron was.” For the lawful high priest is the one who receives his appointment from God; for so Aaron too, the first high priest, received this dignity. The divine Apostle said these things not because he wished now to show us the rules of the high priesthood, but preparing beforehand what concerns the Master’s priesthood. Wisely, then, he at once added: “So also Christ did not glorify himself to be made high priest, but the one who said to him: You are my Son, today I have begotten you; as he says also in another place: You are a priest for ever according to the order of Melchizedek.” For since he was of another tribe (for according to his human nature he sprang from the family of David), the Apostle, knowing how resistant the mind of the unbelieving Jews was, took refuge in the prophetic [testimonies]; and wisely through these he confirmed his own argument; and wisely he showed him to be not only high priest but also called Son, and to have received a new and extraordinary high priesthood. And since he had said that for this reason a man is put forward as high priest on behalf of men, so as to sympathize with the ignorant and the wayward, since he himself is beset with weakness, he shows that the Master Christ too received all the sufferings of human nature except sin, ### Scripture references - Heb 4:16: quotation, high confidence - Ps 45:6 (44:7 LXX): quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Heb 5:1–6: quotation, high confidence - Heb 4:15: quotation, high confidence - Ps 2:7: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Exod 28:1: allusion, medium confidence - Lev 9:7: allusion, medium confidence - Lev 16:6: allusion, medium confidence ### Translation notes - The ref is numbered 5.6, but the section begins with the lemma of Heb 4:16 and covers Heb 4:16–5:6. Two displaced lines in the scan, “… weakness …” and “For this reason the sacrifices not on behalf of the people”, stand inside the lemma of 5:6; the second completes the comment on 5:3 and is translated there in brackets. The section breaks off mid-sentence. Latin debris and footnotes from Migne's column removed. Quotations: Heb 4:16; Ps 45:6 (44:7 LXX); Ps 110:1 (109:1 LXX); Heb 5:1–6; Heb 4:15; Ps 2:7; Ps 110:4 (109:4 LXX). Allusions: Exod 28:1; Lev 9:7; 16:6. ### Citation (SBL) Theodoret, Interp. Heb. 5.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-6). ## On Heb 5:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-5-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret argues that Christ's prayers, tears, and fear of death in Heb 5:7–10 belong to his humanity, which truly suffered, against those who held that his body was only an appearance. ### Greek text « Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὑτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Καίπερ Υἱὸς ὧν", ἔμαθεν ἀφ᾽ ὧν ἔπαθε τὴν ὑπακοήν. Καὶ τελειωθεὶς ἐγένετο τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου, προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὶν ταῦτα περὶ τῆς θείας εἰρῆσθαι φύσεως εἴποι; Εἰ γὰρ ὁ μακάριος Παῦλος οὐκ ἐδεδίει τὸν θάνατον, ἀλλὰ ἐπιθυμίαν εἶχεν εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι, καὶ τοῖς προειρηκόσι τὰ ἐν Ἴεροδοσχεῖν, ἔφη" «ε Τί κλαίετε, καὶ συνθρύπτετέ μου τὴν καρδίαν; Ἐγὼ γὰρ οὐ μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ " πῶς ὁ Θεὸς Λόγος, ὁ τῶν αἰώνων δημιουργὸς, ὁ ἀναλλοίωτός τε, καὶ ἄτρεπτος, καὶ πάθους ἐλεύθερος, ἐδεδίει τὸν θάνατον; ᾿Αλλὰ γὰρ ἴσως καὶ τὸ μηκύνειν περὶ τούτων ἀνοίας ἐσχάτης. Ἡ γὰρ τῆς ταπεινότητος τῶν εἰρημένων ὑπερβολὴ, καὶ αὐτοὺς ἀναγκάζει τοὺς τὴν θεότητα βλασφημοῦντας, μηδὲν τούτων τῇ θεότητι προσαρμόσαι. Καὶ γὰρ τὴν ἀνθρωπότητα τοῦ παθεῖν ἡ θεότης συνεχώρησεν, ἵνα μάθωμεν ὡς ἀληθῶς ἐνηνθρώπησε, καὶ φύσιν ἀνθρωπείαν ἀνέλαβε, καὶ οὐ φαντασίᾳ καὶ δοκήσει τὸ τῆς οἰκονομίας ἐτελέσθη μυστήριον. Εἰ γὰρ καὶ τούτων οὕτως γεγενημένων, καὶ Σίμων, καὶ Μένανδρος, καὶ Κέρδων, καὶ Μαρκίων, καὶ Βαλεντῖνος, καὶ Βασιλίδης, καὶ Βαρδησάνης, καὶ Μάνης, τοὺς οἰκείους ἐδίδαξαν θιασώτας͵ ὡς οὐδὲν εἶχε τῆς ἀνθρωπείας φύσεως, δῆλον ὅτι πλείους ἂν τὸν πλάνον τοῦτον ὑπέμειναν, εἰ μὴ τῶν ἀνθρωπείων πλὴν ἁμαρτίας ἠνέσχετο παθημάτων. Ἡμέρας δὲ σαρκός τὸν τῆς θνητότητος ἔφη καιρὸν, τουτέστιν ἡνίκα θνητὸν εἶχε τὸ σῶμα. Λέγει δὲ τὴν εὐχὴν, ἣν παρὰ τὸ πάθος προσηύξατο " « Πάτερ, εἰπὼν, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ.» Τὸ δὲ, Ἔμαθεν, ἀφ᾽ ὧν ἔπαθε, τὴν ὑπακοὴν, ὑπερβολικῶς ὁ ᾿Απόστολος τέθεικε. Τὴν γὰρ ὑπακοὴν οὐ μετὰ τὸ πάθος, ἀλλὰ πρὸ τοῦ πάθους ἐπεδείξατο. Τελείωσιν δὲ τὴν ἀνάστασιν καὶ τὴν ἀθανασίαν ἐκάλεσε, Τοῦτο γὰρ τῆς οἰκονομίας τὸ πέρας. Ὑπερβολικῶς δὲ ἅπαντα τέθεικε τὰ παθήματα, οὐ μόνον δεῖξαι βουλόμενος τὸ τῆς ἐνανθρωπήσεως ἀληθὲς, ἀλλὰ καὶ ἐκεῖνον βεβαιῶν τὸν λόγον, ὃν ἤδη προείρηκεν " « Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας " » ἵνα καὶ ταύτῃ προτρέψῃ τούτους, οἷς ἔγραφεν, ἐπιμεῖναι τῇ πίστει, καὶ θαῤῥῆσαι τῇ τοῦ ἀρχιερέως συμπαθείᾳ τε καὶ φιλανθρωπίᾳ. Πάλιν δὲ τοῦ Μελχισεδὲκ μνημονεύσας, βούλεται μὲν τὴν τούτου ἱερωσύνην δεῖξαι τῆς Λευϊτικῆς μείζονα " ἀναβάλλεσθαι δὲ τέως δοκεῖ, διὰ τὴν τῶν διδασκομένων ἀσθένειαν. Τοῦτο γὰρ ἔφη " ### English translation (Claude) “In the days of his flesh, he offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience from what he suffered; and having been made perfect, he became for all who obey him the source of eternal salvation, being designated by God a high priest according to the …” … would say that these things are said about the divine nature? For if the blessed Paul did not fear death, but had the desire to depart and be with Christ, and said to those who foretold what would happen in Jerusalem, “Why are you weeping and breaking my heart? For I am ready not only to be bound but even to die for the name of our Lord Jesus Christ,” how could God the Word, the creator of the ages, who is unchangeable and unalterable and free of passion, have feared death? But indeed, perhaps even to dwell at length on these things is utter folly. For the extreme lowliness of what is said compels even those who blaspheme the divinity to apply none of these things to the divinity. For the divinity allowed the humanity to suffer, so that we might learn that he truly became man and assumed human nature, and that the mystery of the economy was not accomplished in appearance and seeming. For if, even when these things happened so, Simon and Menander and Cerdo and Marcion and Valentinus and Basilides and Bardaisan and Mani taught their followers that he had nothing of human nature, it is clear that more would have fallen into this error had he not borne the human sufferings, sin excepted. He called “the days of the flesh” the time of mortality, that is, when he had a mortal body. And he means the prayer that he prayed at the passion, saying: “Father, if it is possible, let this cup pass from me.” “He learned obedience from what he suffered” the Apostle has set down hyperbolically; for he showed his obedience not after the passion but before the passion. And he called the resurrection and immortality “perfection”; for this is the goal of the economy. He has set down all the sufferings hyperbolically, wishing not only to show the reality of the incarnation, but also to confirm the word he had already spoken: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every respect in the same way, without sin,” so that by this too he might urge those to whom he was writing to persevere in the faith and to take courage from the high priest’s sympathy and lovingkindness. And mentioning Melchizedek again, he wishes to show that his priesthood is greater than the Levitical; but for the moment he seems to postpone it because of the weakness of those being taught. For this is what he said: ### Scripture references - Heb 5:7–10: quotation, high confidence - Phil 1:23: allusion, high confidence - Acts 21:13: quotation, high confidence - Matt 26:39: quotation, high confidence - Heb 4:15: quotation, high confidence ### Translation notes - Ref 5.7 covers Heb 5:7–10. The end of the lemma and the start of the comment are lost in the scan (marked “…”). The list of teachers (Simon, Menander, Cerdo, Marcion, Valentinus, Basilides, Bardaisan, Mani) who denied Christ's real humanity is translated as written. Footnotes and Latin debris from Migne's column removed. Quotations: Heb 5:7–10; Phil 1:23; Acts 21:13; Matt 26:39; Heb 4:15. ### Citation (SBL) Theodoret, Interp. Heb. 5.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-7). ## On Heb 5:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-5-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Paul tempers his rebuke of the readers' dullness with praise. ### Greek text « Περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς. » Εἶτα καὶ μετρίαν αὐτῶν ποιεῖται κατηγορίαν, καὶ εὐφημίᾳ ταύτην κεράννυσιν, ἵνα διὰ ταύτης τὴν ### English translation (Claude) “About this we have much to say, and it is hard to explain, since you have become dull of hearing.” Then he makes a moderate accusation against them, and mixes it with praise, so that through this the … ### Scripture references - Heb 5:11: quotation, high confidence ### Translation notes - The section breaks off mid-sentence in the scan (marked “…”). Quotation: Heb 5:11. ### Citation (SBL) Theodoret, Interp. Heb. 5.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-11). ## On Heb 5:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-5-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the “milk” is the lowlier teaching about Christ's humanity, given first to those of weak faith, as Peter and Paul did, before the “solid food” of his divinity. ### Greek text « Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. » Στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, τοὺς ταπεινοτέρους περὶ τοῦ Χριστοῦ λόγους ἐκάλεσε. Τοῖς γὰρ μηδέπω τὴν πίστιν ἐσχηκόσι τελείαν, τὰ περὶ τῆς ἀνθρωπότητος προσέφερον μόνα τῆς ἀληθείας οἱ κήρυκες. Οὕτως ὁ μακάριος Πέτρος ἐν Ἰουδαίοις δημηγορῶν, ἐμέτρησε τὴν διδασκαλίαν τῇ ἀσθενείᾳ τῶν ἀκουόντων. ε Ἰησοῦν γὰρ, ἔφη, τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς, » καὶ τὰ τούτων ἑξῆς τῷ λόγῳ τούτῳ συμβαίνοντα. Καὶ ὁ θεσπέσιος Παῦλος προσφέρων ᾿Αθηναίοις τὸ κήρυγμα, οὐ Θεὸν, ἀλλ᾽ ἄνδρα τὸν Δεσπότην Χριστὸν προσηγόρευσεν. Οὕτω καὶ Κορινθίοις γράφων ἔφη, ε Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα - οὕπω γὰρ ἠδύνασθε. » Ἐν δὲ τοῖς πρὸ τούτων γεγραμμένοις, ἐδήλωσε τί προσηγόρευσε γάλα. « Οὐ γὰρ ἔκρινα, φησὶ, τοῦ εἰδέναι τι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον. » Τοῦτο καὶ ἐνταῦθα λέγει " Καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Τὰ ταπεινότερα, φησὶ, περὶ τοῦ Δεσπότου Χριστοῦ λέγειν ὑμῖν ἀναγκαζόμεθα. Τοῖς γὰρ μηδὲ ταῦτα δεχομένοις πῶς οἷόν τε τὰ μείζονα προσενεγκεῖν; Εἶτα δείκνυσιν ἀτελοῦς καὶ τελείου διαφοράν. « Πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης" νήπιος γάρ ἔστι. Τελείων δέ ἔστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. » ᾿Απὸ τῶν ἡλικιῶν ἔδειξε τὴν διαφοράν. Καθάπερ γὰρ τοῖς μὲν εὐθυγενέσι βρέφεσι τὸ γάλα προσφέρειν εἰώθαμεν, τοῖς δὲ στεγανωτέρους ἐσχηκόσιν ὀδόντας, πάσης λοιπὸν ἀπολαύειν τροφῆς ἐπιτρέπομεν " οὕτω τοῖς ἀτελῆ πίστιν ἔχουσι σύμμετρον τῆς ἀσθενείας τὴν διδασκαλίαν προσφέρομεν' τοὺς δὲ τελείαν εἰσδεξαμένους τῶν τελεωτέρων φέστερον διδάσκων, τί προσηγόρευσε γάλα, ἐπήγαγε " ### English translation (Claude) “For though by this time you ought to be teachers, you need someone to teach you again the elements of the beginning of the oracles of God, and you have come to need milk, not solid food.” He called the lowlier words about Christ “the elements of the beginning of the oracles of God.” For to those who did not yet have perfect faith the heralds of the truth offered only what concerns the humanity. So the blessed Peter, preaching among the Jews, measured the teaching to the weakness of the hearers: “Jesus the Nazarene,” he said, “a man attested to you by God,” and what follows in keeping with this. And the inspired Paul, bringing the preaching to the Athenians, called the Master Christ not God but a man. So too, writing to the Corinthians, he said: “I gave you milk to drink, not solid food; for you were not yet able.” And in what is written before these words he showed what he called milk: “For I decided,” he says, “to know nothing among you except Jesus Christ, and him crucified.” This he says here too: “And you have come to need milk, not solid food.” We are compelled, he says, to tell you the lowlier things about the Master Christ; for to those who do not even receive these, how is it possible to offer the greater? Then he shows the difference between imperfect and perfect. “For everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their faculties trained to distinguish good and evil.” He showed the difference from the ages of life. For just as to newborn infants we are accustomed to offer milk, but to those who have firmer teeth we then allow the enjoyment of every food, so to those who have imperfect faith we offer teaching proportioned to their weakness; but those who have received perfect [faith] … of the more perfect … teaching more clearly what he called milk, he added: ### Scripture references - Heb 5:12–14: quotation, high confidence - Acts 2:22: quotation, high confidence - Acts 17:31: allusion, high confidence - 1 Cor 3:2: quotation, high confidence - 1 Cor 2:2: quotation, high confidence ### Translation notes - Ref 5.12 covers Heb 5:12–14. Words are lost in the scan near the end (marked “…”). Latin debris from Migne's column removed. Quotations: Heb 5:12–14; Acts 2:22; 1 Cor 3:2; 1 Cor 2:2. Allusion: Acts 17:31. ### Citation (SBL) Theodoret, Interp. Heb. 5.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-12). ## On Heb 6:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-6-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the “elements” of Heb 6:1–2 as the first teaching of converts, and reads Heb 6:4–6 as forbidding a second baptism, not repentance, against the Novatianists. ### Greek text «Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. » Τίς δὲ ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος; ε« Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου. Καὶ τοῦτο ποιήσομεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεός. » Μεμψάμενος αὑτοῖς τὸ περὶ τὴν πίστιν ἀμφίβολον, τοῦτο γὰρ ἐκάλεσε γάλα, τῆς τελειότητος ἔχεσθαι παραινεῖ, καὶ τοῖς ἤδη καταβληθεῖσι θεμελίοις ἐποικοδομεῖν τὰ λοιπὰ, μὴ ἄλλον ἄνωθεν πηγνύναι θεμέλιον, Θεμέλιον δὲ τὴν πίστιν ἐκάλεσεν· ἔργα δὲ νεκρὰ τὴν πονηρίαν. Οἱ γὰρ πεπιστευκότες τὴν τούτων βδελυττόμενοι δυσοσμίαν, καὶ μεταμελείᾳ χρώμενοι, προσίασι τῷ θείῳ βαπτίσματι, καὶ διὰ τῆς ἱερατικῆς χειρὸς ὑποδέχονται τὴν χάριν τοῦ Πνεύματος, καὶ ἐν τῷ θείῳ βαπτίσματι τὸν τῆς ἀναστάσεως δεχόμενοι τύπον, προσμένουσι τὴν κοινὴν πάντων ἀνάστασιν, καὶ τὸ μέλλον κριτήριον. Ταῦτα στοιχεῖα ἐκάλεσε τῶν λογίων. Καθάπερ γὰρ τοῖς μειρακίοις ὁ γραμματιστὴς πρῶτον ὑποδείκνυσι τῶν στοιχείων τοὺς χαρακτῆρας" οὕτως οἱ τῆς εὐσεβείας διδάσκαλοι ταῦτα πρῶτα τοὺς πίστει προσιόντας παιδεύουσι. Λέγει τοίνυν ὁ θεῖος ᾿Απόστολος, ὅτι τῶν τελειοτέρων ἐφίεσθαι χρὴ, καὶ μὴ πάλιν ἄνωθεν μανθάνειν τὰ τῆς εὐσεβείας στοιχεῖα. Τὸ μέντοι, Καὶ τοῦτο ποιήσωμεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεὸς, τῷ ἄνω προσήρμοσε, Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. Καὶ τοῦτο ποιήσωμεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεὸς, ἀντὶ τοῦ, Σπουδάσωμεν, ἐπιθυμήσωμεν, πάντα πόνον ὑπὲρ τῆς τελειότητος ἀσπασώμεθα. Εἴωθε δὲ ὁ ᾿Απόστολος πάντα ἑξαρτᾷν τῆς θείας προμηθείας, Διὰ τοῦτο προστέθεικεν, ἐάνπερ ἐπιτρέπῃ ὁ θεός. Οὕτω καὶ Κορινθίοις ἐπιστέλλων ἔλεγεν " ε Ἐλεύσομαι δὲ πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ, » Πληθυντικῶς δὲ τὸ βάπτισμα τέθεικεν, οὐ πολλὰ εἶναι διδάσκων βαπτίσματα, ἀλλ ἐπειδὴ πολλοὶ τῆς τοῦ βαπτίσματος ἀπολαύουσι χάριτος. Ὅτι γὰρ ἕν ἐκήρυττε βάπτισμα, διδάσκει τὰ ἑξῆς " « ᾿Αδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὴν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος. Καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ τῶν, φη τίν, τοὺς τῷ παναγίῳ προσεληλυθότας βαπτίσματι, καὶ τῆς τοῦ θείου Πνεύματος χάριτος μετειληφότας, καὶ τῶν αἰωνίων ἀγαθῶν δεξαμένους τὸν τύπον, αὖθις προσελθεῖν, καὶ τυχεῖν ἑτέρου βαπτίσματος. Τοῦτο γὰρ οὐδέν ἐστιν ἕτερον, ἢ πάλιν τὸν Υἱὸν τοῦ Θεοῦ τῷ σταυρῷ προσηλῶσαι, καὶ τὴν γεγενημένην ἀτιμίαν πάλιν αὑτῷ προσάψαι. Ὥσπερ γὰρ ἅπαξ τὸ πάθος αὐτὸς ὑπέμεινεν, οὕτω καὶ ἡμᾶς ἅπαξ αὑτῷ προσήκει κοινωνῆσαι τοῦ πάθους. Συνθαπτόμεθα δὲ αὐτῷ διὰ τοῦ βαπτίσματος, καὶ συνανιστάμεθα. Οὐκ οἷόν τε οὖν ἡμᾶς πάλιν ἀπολαῦσαι τῆς τοῦ βαπτίσματος δωρεᾶς. Χριστὸς γὰρ ἀναστὰς ἐκ νεκρῶν οὐκ ἔτι ἀποθνήσκει, θάνατος αὑτοῦ οὐκ ἔτι κυριεύει " ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ ὃ δὲ ζῇ, ζῇ τῷ Θεῷ. Καὶ ἡμῶν δὲ ὁ παλαιὸς ἄνθρωπος συνεσταυρώθη ἐν τῷ βαπτίσματι, τοῦ θανάτου τὸν τύπον δεξάμενος. Καλὸν δὲ Θεοῦ ῥῆμα, τὴν ὑπόσχεσιν ἔφη τῶν ἀγαθῶν. Δυνάμεις δὲ μέλλοντος αἰῶνος τὸ βάπτισμα προσηγόρευσε, καὶ τὴν χάριν τοῦ Πνεύματος " διὰ τούτων γὰρ δυνατὸν τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν. Ταῦτα δὲ ὁ ᾿Απόστολος εἴρηκε, τοὺς ἐξ Ἰουδαίων πεπιστευκότας διδάσκων, μὴ νομίζειν τὸ πανάγιον βάπτισμα τοῖς Ἰουδαϊκοῖς ἐοικέναι βαπτίσμασιν. Ἐκεῖνα μὲν γὰρ οὐκ ἀμαρτήματα ἔλυεν, ἀλλὰ τὸν δοκοῦντα τοῦ σώματος ἐκάθαιρε μολυσμόν " οὗ δὴ χάριν, καὶ πολλὰ καὶ συνεχῶς προσεφέρετο. Τοῦτο δέ γε ἕν ἐστιν, ὅτε δὴ τοῦ σωτηρίου πάθους καὶ τῆς ἀναστάσεως ἔχον τὸν τύπον, καὶ προδιαγράφον ἡμῖν τὴν ἐσομένην ἀνάστασιν. Ταῦτα οἱ Ναυάτου κατὰ τῆς ἀληθείας ὁπλίζουσι τὰ ῥητὰ, μὴ συνιέντες ὡς ὁ θεῖος ᾿Απόστολος οὐ τὰ τῆς μετανοίας ἀπηγόρευσε φάρμακα, ἀλλὰ τοῦ θείου βαπτίσματος τὸν ὄρον ἐδίτὸν Υἱὸν τοῦ Θεοῦ, καὶ παραδειγματίζοντας. Παραδειγματίσαι γάρ ἔστι τὸ θεῖον μυστήριον, τὸ δὶς τούτου μεταλαχεῖν. Ὅτι γὰρ πανταχοῦ κηρύττει μετάνοιαν, μαρτυρεῖ μὲν τὰ πρὸς Κορινθίους αὐτῷ γεγραμμένα, μαρτυρεῖ δὲ τὰ πρὸς Γαλάτας ᾿ καὶ πανταχοῦ δὲ τούτους κατασπείρει τοὺς λόγους. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν. « Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ᾽ αὑτῆς πολλάκις ἐρχόμενον ὑετὸν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις, δι᾽ οὃς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας παρὰ τοῦ Θεοῦ. Ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους, ἀδόκιμος καὶ κατάρας ἐγγὺς, ἧς τὸ τέλος εἰς καῦσιν. » ᾿Απὸ τῆς εἰκόνος ἔδειξε μὲν, τίνων ἀγαθῶν ἀπολαύουσιν οἱ τοὺς ὡρίμους φέροντες τῆς εὐσεβείας καρπούς " τίνα δὲ πείσονται οἱ τὰς ἀχάνδὲ μεταφορικῶς τὴν διδασκαλίαν ἐκάλεσεν ᾿ οὕτω γὰρ καὶ ὁ προφήτης Ἡσαΐας εἴρηκε, μᾶλλον δὲ ὁ Θεὸς διὰ τοῦ Προφήτου " ε Καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ᾽ αὐτὸν ὑετόν. ν Καὶ ἐν τοῖς θείοις Εὐαγγελίοις " « Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. » Ἐπειδὴ δὲ αὐστηροτέροις ἐχρήσατο λόγοις, ἀκανθῶν καὶ πυρὸς μνημονεύσας, τὴν ἀπὸ τῆς εὐφημίας ψυχαγωγίαν προσφέρει. ### English translation (Claude) “Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection.” And what is the word of the beginning of Christ? “Not laying again a foundation of repentance from dead works and of faith toward God, of teaching about baptisms, and of laying on of hands, and of resurrection of the dead and eternal judgment. And this we will do, if God permits.” Having blamed them for their wavering about the faith (for this is what he called milk), he exhorts them to hold to perfection and to build the rest upon the foundations already laid, and not to fix another foundation from the beginning. He called faith the foundation, and wickedness dead works. For those who have believed, loathing the stench of these and using repentance, come to divine baptism, and through the priestly hand receive the grace of the Spirit, and, receiving in divine baptism the type of the resurrection, await the common resurrection of all and the judgment to come. These he called the elements of the oracles. For just as the schoolmaster first shows boys the shapes of the letters, so the teachers of godliness teach these things first to those who come to the faith. So the divine Apostle says that one must aim at the more perfect things, and not learn again from the beginning the elements of godliness. But “And this we will do, if God permits” he joined to what was said above: “Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection. And this we will do, if God permits”: in place of “let us be eager, let us desire, let us embrace every toil for the sake of perfection.” The Apostle is accustomed to make everything depend on divine providence; for this reason he added “if God permits.” So too, writing to the Corinthians, he said: “I will come to you, if the Lord wills.” He set baptism in the plural, not teaching that there are many baptisms, but because many enjoy the grace of baptism. For that he preached one baptism, what follows teaches: “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and become sharers of the Holy Spirit, and tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance, since they crucify again for themselves the Son of …” [It is impossible], he says, for those who have come to the all-holy baptism, and have received the grace of the divine Spirit, and have accepted the type of the eternal good things, to come again and obtain another baptism. For this is nothing else than to nail the Son of God to the cross again, and to attach to him again the dishonour that took place. For just as he himself underwent the passion once, so we too must share in his passion once. We are buried with him through baptism, and we rise with him. It is not possible, then, for us to enjoy the gift of baptism again. “For Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For the death he died, he died to sin once for all; but the life he lives, he lives to God.” And our old man too was crucified with him in baptism, having received the type of death. “The goodness of the word of God” he called the promise of the good things. And he called baptism and the grace of the Spirit “the powers of the age to come”; for through these it is possible to obtain the promised good things. The Apostle said these things to teach those who had believed from the Jews not to think that the all-holy baptism resembles the Jewish baptisms. For those did not loose sins, but cleansed the apparent defilement of the body; for this reason they were offered many times and continually. But this baptism is one, since it has the type of the saving passion and of the resurrection, and prefigures for us the resurrection to come. These words the followers of Novatus arm against the truth, not understanding that the divine Apostle did not forbid the remedies of repentance, but laid down the rule of divine baptism … the Son of God, and put him to open shame.” For to put the divine mystery to open shame is to partake of it twice. For that he preaches repentance everywhere, what he wrote to the Corinthians bears witness, and what he wrote to the Galatians bears witness too; and he sows these words everywhere. But let us proceed to the continuation of the interpretation. “For land that drinks the rain that often comes upon it, and produces vegetation useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.” By the image he showed what good things those enjoy who bear the ripe fruits of godliness, and what those will suffer who [bear] thorns … And metaphorically he called the teaching [rain]; for so the prophet Isaiah too said, or rather God through the Prophet: “And I will command the clouds not to rain rain upon it.” And in the divine Gospels: “If anyone thirsts, let him come to me and drink.” And since he had used rather harsh words, mentioning thorns and fire, he offers the comfort of praise. ### Scripture references - Heb 6:1–8: quotation, high confidence - 1 Cor 4:19: quotation, high confidence - Rom 6:4: allusion, high confidence - Rom 6:9–10: quotation, high confidence - Rom 6:6: allusion, high confidence - Eph 4:5: allusion, low confidence - 2 Cor 2:7: allusion, low confidence - Gal 6:1: allusion, low confidence - Isa 5:6: quotation, high confidence - John 7:37: quotation, high confidence ### Translation notes - Ref 6.1 covers Heb 6:1–8. The end of the lemma of 6:6 and the start of the comment are lost in the scan (marked “…”); a displaced line with the end of the lemma (“the Son of God, and put him to open shame”) stands later, after “the rule of divine baptism”, and is translated there. Theodoret's reading against the Novatianists (that 6:4–6 excludes rebaptism, not repentance after baptism) is translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 6:1–8; 1 Cor 4:19; Rom 6:9–10; Isa 5:6; John 7:37. Allusions: Rom 6:4, 6; Eph 4:5; 2 Cor 2:7; Gal 6:1. ### Citation (SBL) Theodoret, Interp. Heb. 6.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-1). ## On Heb 6:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-6-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Paul's praise of the readers' past service and his call to patient hope, using Abraham, who received God's sworn promise and saw it fulfilled only after long endurance. ### Greek text « Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν. » Καὶ ἵνα μὴ δόξῃ κολακείᾳ μᾶλλον, ἣ ἀληθείᾳ κεχρῆσθαι, τῶν ἤδη κατωρθωμένων αὐτοῖς ἀναμιμνήσκει, προθυμοτέρους ταύτῃ περὶ τὰ θεῖα ποιῶν. « Οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν, καὶ τοῦ κόπου τῆς ἀγάπης, ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὑτοῦ, διακονήσαντες τοῖς ἁγίοις, καὶ διακονοῦντες. ν» Ταῦτα τοίνυν αὐτοῖς συνειδὼς τί δήποτε νωθροὺς καλεῖς, καὶ νηπίους, καὶ … « Ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄκρι τέλους, ἵνα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. » Αἰνίττεται διὰ τῶν λόγων, ὡς πολλὴν μὲν ἐξ ἀρχῆς ἐπεδείξαντο μακροθυμίαν· ἤμβλυνε δὲ ταύτην τὰ συνεχῆ καὶ ἐπάλληλα τῶν ἐναντίων κύματα. Καὶ οἰκείαν δὲ φιλοστοργίαν ὑπέφηνεν. Ἐφίεμαι γὰρ, φησὶ, καὶ λίαν ποθῶ μετ' ἐκείνης ὑμᾶς τῆς προθυμίας ὁρᾷν ἀεί. “Ἔσται δὲ τοῦτο, εἰ δίχα πάσης ἀμφιβολίας τὰς δεδομένας ὑμῖν τῶν μελλόντων ἐλπίδας κατάσχοιτε, εἰς τοὺς διὰ πίστεως περιφανεῖς γεγενημένους ἀφορῶντας ἁγίους, οἵ διὰ πολλῆς καρτερίας τῶν ἐπηγγελμένων ἀγαθῶν ἀπέλαυσαν. Καὶ τῶν μὲν πλειόνων μετὰ τὴν παρεξέτασιν ποιεῖται τὴν μνήμην τέως δὲ τὸν πατριάρχην ᾿Αβραὰμ εἰς μέσον ἄγει, καὶ δείκνυσι τὰς μὲν θείας ἐπαγγελίας δεξάμενον, μετὰ πλεῖστον δὲ χρόνον τὸ τούτων θεασάμενον πέρας. « Τῷ γὰρ ᾿Αβραὰμ ἐπαγγειλάμενος ὁ θεὸς, ἐπεὶ κατ᾽ οὐδενὸς εἶχε μείζονος ὀμόσαι, ὥμοσε καθ᾽ ἑαυτοῦ, λέγων’ Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε. Καὶ οὕτως μακροθυμήσας ἐπέτυχε τῆς ἐπαγγελίας. » Ἔδειξε τοῦ ἐπαγγειλαμένου τὴν ἀλήθειαν. Θεὸς γὰρ, φησὶν, ἦν οὐδὲν ὑπερκείμενον ἔχων᾽ καὶ μάρτυς ὁ ὄρκος" καθ᾽ ἑαυτοῦ γὰρ ὀμώμοκεν. ᾿Αλλ᾽ ὅμως καὶ ὑποσχόμενος, καὶ μεθ᾽ ὅρκων τοῦτο ποιησάμενος, οὐκ εὐθὺς τὰς ἐπαγγελίας ἐπλήρωσεν" ἀλλ᾽ ἐδεήθη καρτερίας ὁ πατριάρχης πολλῆς, καὶ πλείστου χρόνου διεληλυθότος, οὕτως εἶδε τὴν τῆς ἐπαγγελίας ἀλήθειαν" διδάσκει δὲ καὶ τίνος χάριν ὀμώμοκε, καὶ τί δήποτε καθ᾽ ἑαυτοῦ … οὐσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὄρκος. » Ἔθος τοῖς ἀνθρώποις ὄρκῳ βεβαιοῦν τοὺς λόγους, ἔθος δὲ αὐτοῖς καὶ κατὰ τῶν … « Ἐν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ τον τῆς βουλῆς αὑτοῦ, ἐμεσίτευσεν ὄρκῳ. ν Τούτου … λόμενος τῆς ἐπαγγελίας τὸ ἀψευδὲς, καὶ ὡς ἀδύνατον ἄλλο τι μετὰ τὸν ὄρκον βουλεύσασθαι. ### English translation (Claude) “But we are persuaded of better things concerning you, beloved, things that belong to salvation, even though we speak in this way.” And so as not to seem to use flattery rather than truth, he reminds them of what they had already achieved, making them by this more eager for divine things. “For God is not unjust so as to forget your work and the labour of love that you showed toward his name, in serving the saints and still serving them.” Knowing these things of them, then, why do you call them dull, and infants, and … “And we desire each of you to show the same zeal for the full assurance of hope to the end, so that you may not become dull, but imitators of those who through faith and patience inherit the promises.” He hints through these words that they had shown much patience from the beginning, but the continual and successive waves of their opponents had blunted it. And he displayed his own affection too: For I long, he says, and greatly yearn to see you always with that eagerness. And this will be, if without any doubt you hold fast the hopes of things to come that have been given you, looking to the saints who became illustrious through faith, who through great endurance enjoyed the promised good things. Of most of them he makes mention after the comparison; for the moment he brings forward the patriarch Abraham, and shows that he received the divine promises, but saw their fulfilment after a very long time. “For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying: Surely, blessing I will bless you, and multiplying I will multiply you. And so, having patiently endured, he obtained the promise.” He showed the truthfulness of the one who promised. For he was God, he says, having nothing above him; and the oath is a witness, for he swore by himself. Yet even after promising, and doing this with oaths, he did not at once fulfil the promises; but the patriarch needed great endurance, and only after a very long time had passed did he see the truth of the promise. And he teaches also why he swore, and why by himself … “and for them an oath is the end of all dispute, for confirmation.” It is the custom of men to confirm their words by an oath, and their custom also [to swear] by … “In this way God, wishing to show more abundantly to the heirs of the promise the unchangeableness of his counsel, guaranteed it with an oath.” … wishing [to show] the truthfulness of the promise, and that it is impossible to plan anything else after the oath. ### Scripture references - Heb 6:9–17: quotation, high confidence - Gen 22:16–17: quotation, high confidence ### Translation notes - Ref 6.9 covers Heb 6:9–17. Words are lost in the scan in several places (marked “…”), including the first half of the lemma of 6:16 (“For men swear by something greater”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 6:9–17; Gen 22:16–17. ### Citation (SBL) Theodoret, Interp. Heb. 6.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-9). ## On Heb 6:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-6-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that God's word and oath are the two unchangeable things that give believers firm hope in promises not yet seen. ### Greek text « Ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφεύγοντες κρατῆσαι τῆς προκειμένης ἐλπίδος. ν» Δύο πράγματα τὸν λόγον καὶ τὸν ὅρκον εἴρηκε. Καὶ μόνῳ γὰρ λόγῳ χρώμενος ὁ Θεὸς πληροῖ τὴν ὑπόσχεσιν' πολλῷ δὲ μᾶλλον ὄρκον συνάπτων τῷ λόγῳ. Τοῦτο δὲ, φησὶ, πεποίηκεν ἡμᾶς παραθαῤῥύνων, καὶ προσμένειν τὰς θείας ἐπαγγελίας παρασκευάζων, καὶ μὴ ἀπιστεῖν ἐπειδήπερ οὐκ ὁρῶμεν τὰς ὑποσχέσεις. Ἐλπὶς γὰρ βλεπομένη οὐκ ἔστιν ### English translation (Claude) “So that through two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.” He has called the word and the oath two things. For God fulfils his promise even when he uses only a word; much more when he joins an oath to the word. And this, he says, he has done to encourage us and to prepare us to await the divine promises, and not to disbelieve because we do not see the promises. For “hope that is seen is not hope” … ### Scripture references - Heb 6:18: quotation, high confidence - Rom 8:24: quotation, high confidence ### Translation notes - Latin debris from Migne's column removed; the section breaks off at the end (marked “…”). Quotations: Heb 6:18; Rom 8:24. ### Citation (SBL) Theodoret, Interp. Heb. 6.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-18). ## On Heb 6:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/5-6/#p-6-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the hope that anchors the soul in heaven, where Christ has gone as our forerunner and eternal high priest, and begins the comparison with Melchizedek, whose names make him a type of Christ. ### Greek text « Ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς (τουτέστι τὴν ἐλπίδα), ἀσφαλῆ τε καὶ βεβαίαν, καὶ ταπέτασμω τὸν οὐρανὸν ἐκάλεσε. Τὴν γὰρ τῶν οὐρανῶν βασιλείαν ὑπέσχετο δώσειν τοῖς εἰς αὐτὸν πεπιστευκόσιν ὁ Κύριος. Ἐκεῖνα, φησὶν, ἐλπίζομεν τὰ ἀγαθὰ, ταύτην κατέχομεν τὴν ἐλπίδα, καθάπερ ἄγκυραν ἱεράν. Καὶ γὰρ ἄγκυρα ἐν τῷ βυθῷ κεκρυμμένη, οὐκ ἐᾷ κλονεῖσθαι τὰς ἡμετέρας ψυχάς. Δείκνυσι πο οὐ τὰ ἑτέρωθεν ἀναντίῤῥητον τῶν ἀγαθῶν τὴν ἐλ- «Ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν. Ἰησοῦς.» Δι᾽ ἡμᾶς, φησὶν, ἐνηνθρώπησε, δι' ἡμᾶς τὸ σῶμα τῷ θανάτῳ παρέδωκε, καὶ καταλύσας τὸν θάνατον εἰς οὐρανοὺς ἀνελήλυθεν ἀπαρχὴ τῶν κεκοιμημένων γενόμενος. Ἡὔξησε δὲ τὸ θάρσος τῇ τοῦ προδρόμου προσηγορίᾳ. Εἰ γὰρ πρόδρομος ἡμῶν ἐστι, καὶ ὑπὲρ ἡμῶν ἀνελήλυθεν, ἀνάγκη καὶ ἡμᾶς ἀκολουθῆσαι, καὶ τῆς ἀνόδου τυχεῖν. Τοῦτο καὶ ὁ Κύριος τοῖς ἀποστόλοις ἔφη" « Πολλαὶ μοναὶ παρὰ τῷ Πατρί μου. Εἰ δὲ μή γε, εἶπον ἂν ὑμῖν ὅτι Πορεύσομαι, καὶ ἑτοιμάσω τόπον ὑμῖν. Κἂν πορευθῶ, καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἐλεύσομαι πρὸς ὑμᾶς, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵν᾽ ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε.» Οὕτω καὶ ἐνταῦθα, ὅπου πρόδρομος ὑπὲρ ἡμῶν Ἰησοῦς. ᾿Αναλαμβάνει δὲ καὶ τὸν περὶ τῆς ἀρχιερωσύνης λόγον. « Κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. » Ἐκ τῆς προφητικῆς τοῦτο εἴληφε μαρτυρίας. « Σὺ γὰρ εἶ, φησὶν, ἀρχιερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » ᾿Αρχιερεὺς δὲ εἰς τὸν αἰῶνά ἐστιν, οὐκ ὡς θυσίας προσφέρων, ἅπαξ γὰρ τὸ ἑαυτοῦ προσενήνοχε σῶμα" ἀλλ᾽ ὡς μεσίτης προσάγων τῷ Πατρὶ τοὺς πιστεύοντας. Δι᾿ αὑτοῦ γὰρ, φησὶν, ἐσχήκαμεν τὴν προσαγωγὴν ἀμφότεροι πρὸς τὸν Πατέρα. Καὶ αὑτὸς δὲ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησίν" «ε Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι᾽ ἐμοῦ. » Εἰδέναι μέντοι χρὴ, ὡς τῶν πρὸς τὸν ᾿Αβραὰμ γεγενημένων ὄρκων ὁ θεῖος ᾿Απόστολος ἐμνημόνευσεν, ὥστε δειχθῆναι τὸ τῆς θείας βουλῆς ἀμετάθετον, Προκατασκευάζει γὰρ τῆς κατὰ τάξιν Μελχισεδὲκ ἀρχιερωσύνης τὸ βέβαιον. Καὶ ἐνταῦθα γὰρ ὄρκος τῷ λόγῳ συνέζευκται. Ἣν μέντοι πολλάκις ὤδινε ποιήσασθαι σύγκρισιν, ἐπὶ τοῦ παρόντος ποιεῖται" καὶ πρῶτον τῆς κατὰ τὸν Μελχισεδὲκ ἱστορίας ἀναμιμνήσκει. « Οὗτος γὰρ ὁ Μελχισεδὲκ, βασιλεὺς Σαλὴμ, ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου, ὁ συναντήσας ᾿Αβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων, καὶ εὐλογήσας αὐτόν· ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν ᾿Αβραάμ. » ᾿Αφηγηματικῶς μὲν δοκεῖ ποιεῖσθαι τοὺς λόγους" προκατασκευάζει δὲ τὸ προκείμενον. Τούτου γὰρ δὴ χάριν καὶ τὸν ᾿Αβραὰμ ἔδειξεν εὐλογούμενον, καὶ τῶν λαφύρων τὴν δεκάτην προσφέροντα, ἵνα δείξῃ καὶ τῷ τύπῳ τὸν πατριάρχην παραχωροῦντα. Εἶτα καὶ ἀπὸ τῶν ὀνομάτων αὐτοῦ τὸ μέγεθος δείκνυσι. ε Πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα καὶ βασιλεὺς Σαλὴμ, ὅ ἔστι βασιλεὺς εἰρήνης. » Τοῦτο τὸ Μελχισεδὲκ ὄνομα, κατὰ τὴν Ἑβραίων καὶ Σύρων φωνὴν, βασιλεὺς δικαιοσύνης σημαίνει. Οὗτος δὲ τῆς Σαλὴμ ἐβασίλευσεν’ ἑρμηνεύεται δὲ τὸ Σαλὴμ εἰρήνη, Δεῖξαι τοίνυν βούλεται διὰ τούτων τύπον αὖτὸν ὄντα τοῦ Δεσπότου Χριστοῦ. Αὐτὸς γάρ ἐστι κατὰ τὸν ᾿Απόστολον ἡ εἰρήνη ἡμῶν, αὐτὸς κέκληται κατὰ τὸν Προφήτην δικαιοσύνη ἡμῶν. ### English translation (Claude) “Which we have as an anchor of the soul (that is, the hope), sure and steadfast, and …” … he called heaven the curtain. For the Lord promised to give the kingdom of heaven to those who believe in him. Those good things, he says, we hope for; this hope we hold, like a sacred anchor. For an anchor hidden in the deep does not allow our souls to be tossed about. He shows from another side too that the hope of the good things is beyond dispute: “Where a forerunner has entered for us, Jesus.” For us, he says, he became man; for us he handed over his body to death; and having destroyed death he has ascended into heaven, having become the first-fruits of those who have fallen asleep. And he increased their courage by the title “forerunner.” For if he is our forerunner, and has ascended on our behalf, it is necessary that we too follow and obtain the ascent. This the Lord too said to the apostles: “In my Father’s house are many dwelling places; if it were not so, I would have told you that I go to prepare a place for you. And if I go and prepare a place for you, I will come again and take you to myself, so that where I am, you may be also.” So here too: “where a forerunner has entered for us, Jesus.” And he takes up again the word about the high priesthood: “Having become a high priest for ever according to the order of Melchizedek.” This he has taken from the prophetic testimony: “For you are,” he says, “a priest for ever according to the order of Melchizedek.” And he is high priest for ever, not as offering sacrifices (for he offered his own body once), but as mediator bringing those who believe to the Father. “For through him,” he says, “we both have access to the Father.” And the Lord himself in the holy Gospels says: “No one comes to the Father except through me.” One must know, however, that the divine Apostle mentioned the oaths made to Abraham so that the unchangeableness of the divine counsel might be shown; for he is preparing beforehand the firmness of the high priesthood according to the order of Melchizedek. For here too an oath is joined to the word. And the comparison that he had often been in labour to make, he now makes; and first he recalls the history of Melchizedek. “For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom Abraham also apportioned a tenth of everything.” He seems to be telling a story, but he is preparing the matter at hand. For this reason he showed Abraham being blessed and offering the tenth of the spoils, to show the patriarch giving way even to the type. Then he shows his greatness from his names as well: “First, being interpreted, king of righteousness, and then also king of Salem, that is, king of peace.” This name, Melchizedek, means “king of righteousness” in the language of the Hebrews and Syrians. And he reigned over Salem; and Salem is interpreted “peace.” By these things he wishes to show that he is a type of the Master Christ. For he, according to the Apostle, is our peace; he has been called, according to the Prophet, our righteousness. ### Scripture references - Heb 6:19–20: quotation, high confidence - 1 Cor 15:20: allusion, high confidence - John 14:2–3: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Eph 2:18: quotation, high confidence - John 14:6: quotation, high confidence - Heb 7:1–2: quotation, high confidence - Gen 14:17–20: allusion, high confidence - Eph 2:14: allusion, high confidence - Jer 23:6: allusion, high confidence ### Translation notes - Ref 6.19 covers Heb 6:19–7:2. The end of the lemma of 6:19 and the start of the comment are lost in the scan (marked “…”). Latin debris and footnotes from Migne's column, which run through the whole section, removed. Quotations: Heb 6:19–7:2; John 14:2–3; Ps 110:4 (109:4 LXX); Eph 2:18; John 14:6; Eph 2:14. Allusions: 1 Cor 15:20; Gen 14:17–20; Jer 23:6. ### Citation (SBL) Theodoret, Interp. Heb. 6.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-19). ## On Heb 7:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Melchizedek is “without father, mother, and genealogy” only because Scripture records none, while Christ is so truly: without mother as God, without father as man, eternal and immortal. ### Greek text « Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει εἰς τὸ διηνεκές.» Τὸν ᾿Αβραὰμ ἐγενεαλόγησεν ἡ θεία Γραφὴ, καὶ ἄλλους δὲ πολλοὺς καὶ πρὸ ἐκείνου καὶ μετ᾽ ἐκεῖνον, καὶ τὸν ἐκείνου πατέρα, καὶ τὸν πάππον, καὶ τὸν ἐπίπαππον, καὶ τοὺς ἐκείνου προγόνους" προστέθεικε δὲ ὅτι τοσῶνδε γενόμενος ἐτῶν γεγέννηκε, καὶ τοσάδε πάλιν ἐπιδιώσας τετελεύτηκε. Τοῦ δὲ Μελχισεδὲκ οὔτε τὸν πατέρα, οὔτε μὴν τὴν μητέρα, οὔτε τὸ γένος ἐδίδαξεν ἡ θεία Γραφή" καὶ οὔτε πόσον ἐδίωσε χρόνον, οὔτε πότε τοῦ βίου τὸ πέρας ἐδέξατο. Κατὰ τοῦτο τοίνυν οὗτος ἀπάτωρ, καὶ ἀμήτωρ, καὶ ἀγενεαλόγητος, οὔτε ἀρχὴν ἡμερῶν ἐσχηκὼς, οὔτε ζωῆς τέλος ἔχων. Οὐδὲν γὰρ τούτων ἡμᾶς ἐδίδαξεν ἡ θεία Γραφή. Ὁ μέντοι Δεσπότης Χριστὸς φύσει καὶ ἀληθῶς τούτων ἕκαστον ἔχει, ᾿Αμήτωρ μὲν γάρ ἐστιν ὡς Θεὸς, ἐκ μόνου γὰρ γεγέννηται τοῦ Πατρός" ἀπάτωρ δὲ ὡς ἄνθρωπος, ἐκ μόνης γὰρ ἐτέχθη μητρὸς, τῆς Παρθένου φημί. ᾿Αγενεαλόγητος ὡς Θεός" οὐ γὰρ χρήζει γενεαλογίας ὁ ἐξ ἀγεννήτου γεγεννημένος Πατρός. Οὐκ ἔσχεν ἀρχὴν ἡμερῶν, ἀΐδιος γὰρ ἡ γέννησις. Οὔτε ζωῆς ἔχει τέλος " ἀθάνατον γὰρ ἔχει φύσιν. Τούτου χάριν οὐ τὸν Δεσπότην Χριστὸν τῷ Μελχισεδὲκ ἀφωμοίωσεν, ἀλλὰ τὸν Μελχισεδὲκ τῷ Χριστῷ. Ἐκεῖνος γὰρ τούτου τύπος, οὗτος δὲ τοῦ τύπου ἡ ἀλήθεια. Ἐν μέντοι τῇ ἱερωσύνῃ οὐ Μελχισεδὲκ μεμίμηται τὸν Δεσπότην Χριστὸν, ἀλλ᾽ ὁ Δεσπότης Χριστὸς ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Τὸ γὰρ ἱερατεύειν ἀνθρώπου, Θεοῦ δὲ τὰ προσφερόμενα δέχεσθαι. ᾿Αλλ᾽ ὅμως ἐνανθρωπήσας ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, καὶ ἀρχιερεὺς ἡμῶν ἐγένετο κατὰ τὴν τάξιν Μελχισεδὲκ, οὐκ ἀξίωμα προσλαβὼν, ἀλλὰ τὴν θείαν κατακρύψας ἀξίαν, καὶ τὴν ὑπὲρ τῆς ἡμετέρας σωτηρίας καταδεξάμενος ταπεινότητα. Οὕτως ἀμνὸς κέκληται, καὶ ἁμαρτία, καὶ κατάρα, καὶ ὁδὸς, καὶ θύρα, καὶ ἕτερα πλεῖστα παραπλήσια τούτων. Περὶ μέντοι τοῦ Μελχισεδὲκ ἔφη, ὅτι μένει ἱερεὺς εἰς τὸ διηνεκὲς, ἐπειδήπερ τὴν ἱερωσύνην οὐ παρέπεμψεν εἰς παῖδας, καθάπερ ᾿Ααρὼν, καὶ Ἐλεάζαρ, καὶ Φινεές. Ὁ γὰρ εἰς ἕτερον τοῦτον παραπέμπων τὸν κλῆρον, δοκεῖ πως ἀφαιρεῖσθαι τὴν ἀξίαν, ἄλλου τὴν ἐνέργειαν ἔχοντος. Ἔχει δὲ καὶ ἑτέραν διάνοιαν, "Ὥσπερ γὰρ Μωϋσῆν οὐ τὸν νομοθέτην μόνον καλοῦμεν, ἀλλὰ καὶ αὑτὸν τὸν νόμον, οὕτω καὶ Μελχισεδὲκ, καὶ τὸ πρόσωπον ὀνομάζομεν, καὶ τὸ πρᾶγμα, τὴν ἱερωσύνην. Ταύτην δὲ ὁ Δεσπότης ἔχει Χριστὸς, ἀτελεύτητον ἔχων ζωήν. ### English translation (Claude) “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains for ever.” The divine Scripture gave the genealogy of Abraham, and of many others too, both before him and after him, his father, his grandfather, his great-grandfather, and his ancestors; and it added that at such an age he begot, and having lived on so many years more he died. But of Melchizedek the divine Scripture taught neither the father nor the mother nor the lineage, neither how long he lived nor when he met the end of his life. In this respect, then, he is without father, and without mother, and without genealogy, neither having had a beginning of days nor having an end of life; for the divine Scripture taught us none of these things. The Master Christ, however, has each of these by nature and truly. For he is without mother as God, since he was begotten of the Father alone; and without father as man, since he was born of a mother alone, the Virgin, I mean. He is without genealogy as God; for he who is begotten of the unbegotten Father needs no genealogy. He had no beginning of days, for his begetting is eternal; nor has he an end of life, for he has an immortal nature. For this reason he did not liken the Master Christ to Melchizedek, but Melchizedek to Christ; for the one is the type of the other, and the other the truth of the type. In the priesthood, however, it is not Melchizedek who has imitated the Master Christ, but the Master Christ is priest for ever according to the order of Melchizedek. For to act as priest belongs to man, but to receive what is offered belongs to God. Nevertheless, the only-begotten Son of God, having become man, became also our high priest according to the order of Melchizedek, not taking on a dignity, but concealing his divine rank and accepting lowliness for our salvation. So he has been called lamb, and sin, and curse, and way, and door, and very many other things like these. And of Melchizedek he said that he remains a priest for ever because he did not hand on the priesthood to children, as Aaron and Eleazar and Phinehas did. For one who hands this office on to another seems in a way to be deprived of the dignity, since another has the exercise of it. The words have another sense too. For just as we call by the name “Moses” not only the lawgiver but also the law itself, so by “Melchizedek” we name both the person and the thing, the priesthood. And this the Master Christ has, having an endless life. ### Scripture references - Heb 7:3: quotation, high confidence - Gen 11:10–26: allusion, medium confidence - John 1:29: allusion, high confidence - 2 Cor 5:21: allusion, high confidence - Gal 3:13: allusion, high confidence - John 14:6: allusion, high confidence - John 10:9: allusion, high confidence - Num 20:25–28: allusion, medium confidence ### Translation notes - Footnotes from Migne's page removed. Quotations: Heb 7:3. Allusions: Gen 11:10–26 (Abraham's genealogy); John 1:29; 2 Cor 5:21; Gal 3:13; John 14:6; John 10:9; Num 20:25–28; Exod 6:25. ### Citation (SBL) Theodoret, Interp. Heb. 7.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-3). ## On Heb 7:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret stresses that Abraham, root of the priests and bearer of the blessing for the nations, gave tithes to Melchizedek, and that the Levitical priests take tithes from their own kin. ### Greek text « Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. » Τοῦ ἀξιώματος τοῦ ᾿Αβραὰμ οὐκ ἁπλῶς ἐμνημόνευσεν, ἀλλὰ δεῖξαι βουλόμενος, ὡς αὐτὴ τῶν ἱερέων ἡ ῥίζα, τῶν ἀγαθῶν ἡ κρηπὶς, δι᾽ οὗ τῆς εὐλογίας μεταλαγχάνει τὰ ἔθνη, τῆς λείας τὴν δεκάτην τῷ Μελ- « Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευΐ τὴν ἱερωσύνην λαμβάνοντες, ἐντολὴν ἔχουσι ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος ᾿Αβραάμ. ν Τοσαύτη δὲ, φησὶν, ἡ τῆς ἱερωσύνης ἀξία, ὡς τοὺς κατὰ νόμον ἱερέας, καὶ παρ' αὐτῶν τῶν ὁμογενῶν τε καὶ ὁμοφύλων τὰς δεκάτας κομίζεσθαι, καίτοι τὸν αὐτὸν ### English translation (Claude) “See how great this man was, to whom Abraham the patriarch gave a tenth of the spoils.” He mentioned Abraham’s dignity not idly, but wishing to show that he, the root of the priests, the foundation of the good things, through whom the nations share in the blessing, [gave] the tenth of the plunder to Melchizedek … “And those of the sons of Levi who receive the priesthood have a commandment to take tithes from the people according to the law, that is, from their brothers, though these have come out of the loins of Abraham.” So great, he says, is the dignity of the priesthood that the priests under the law receive the tithes even from those of their own race and tribe, although the same … ### Scripture references - Heb 7:4–5: quotation, high confidence - Gen 14:20: allusion, high confidence - Gen 22:18: allusion, medium confidence - Num 18:21: allusion, medium confidence ### Translation notes - Ref 7.4 covers Heb 7:4–5. Words are lost in the scan after “to Melchizedek” and at the end (marked “…”). Latin debris from Migne's column removed. Quotations: Heb 7:4–5. Allusions: Gen 14:20; Gen 22:18; Num 18:21. ### Citation (SBL) Theodoret, Interp. Heb. 7.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-4). ## On Heb 7:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Melchizedek, though not of Levi's line, took tithes from Abraham and blessed him, and that “without genealogy” means only that his descent is not traced from them. ### Greek text « Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὑτῶν δεδεκάτωκε τὸν ᾿Αβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκεν. » Οἱ μὲν οὖν κατὰ τὸν νόμον ἱερεῖς, τοὺς ὁμοφύλους ἀπαιτοῦσι δεκάτας. Οὗτος δὲ ἀλλόφυλος ὧν παρ᾽ αὐτοῦ τοῦ πατριάρχου τὰς δεκάτας ἐδέξατο, καὶ τῷ τὰς θείας ἐπαγγελίας εἰληφότι τὴν εὐλογίαν ἀντέδωκεν, Ἡρμήνευσε δὲ καὶ τὸ ἀγενεαλόγητος. Ἐξ αὐτῶν γὰρ εἶπε τὸν Μελχισεδὲκ μὴ γενεαλογεῖσθαι. Δῆλον τοίνυν ὡς ἐκεῖνος οὐκ ἀληθῶς ἀγενεαλόγητος, ἀλλὰ κατὰ τύπον. ### English translation (Claude) “But this one, whose descent is not counted from them, has received tithes from Abraham and has blessed the one who had the promises.” The priests under the law demand tithes from those of their own tribe. But this man, though of another race, received tithes from the patriarch himself, and gave in return the blessing to the one who had received the divine promises. And he has interpreted “without genealogy” too; for he said that Melchizedek’s descent is not counted “from them.” It is clear, then, that he was not truly without genealogy, but in a figure. ### Scripture references - Heb 7:6: quotation, high confidence ### Translation notes - Quotation: Heb 7:6. ### Citation (SBL) Theodoret, Interp. Heb. 7.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-6). ## On Heb 7:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that the greater blesses the lesser, so Melchizedek's blessing shows him greater than Abraham. ### Greek text « Χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. » ᾿Αναμφίλεκτόν τε καὶ λίαν ἀναμφισβήτητον, ὡς οἱ μείζους εὐλογεῖν τοὺς ἐλάττους εἰώθασι. ### English translation (Claude) “And without any dispute the lesser is blessed by the greater.” It is beyond dispute and quite incontestable that the greater are accustomed to bless the lesser. ### Scripture references - Heb 7:7: quotation, high confidence ### Translation notes - Latin debris from Migne's column removed. Quotation: Heb 7:7. ### Citation (SBL) Theodoret, Interp. Heb. 7.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-7). ## On Heb 7:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Levi, still in Abraham's loins, paid tithes to Melchizedek through him, so that even the Levitical priests acknowledged Melchizedek's greater priesthood. ### Greek text « Καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν" ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. » ᾿Απὸ τῆς προφητικῆς τοῦτο τέθεικε μαρτυρίας. ε Σὺ γὰρ εἶ, φησὶν, ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ δὲ εἰκὸς ἦν Ἰουδαίους εἰπεῖν ὅτι ᾿Αβραὰμ οὐκ ἦν ἱερεὺς, καὶ εἰκότως τὰς δεκάτας προσενήνοχε, καὶ τὴν εὐλογίαν ἀπέλαβεν, ὁ δὲ ᾿Ααρὼν τῆς ἱερωσύνης τὴν ἀξίαν ἐδέξατο, καὶ τὸ ἐκείνου γένος μετ᾽ ἐκεῖνον τῆς θείας μετέλαχε χάριτος, δείκνυσιν ἐκ περινοίας καὶ τούτους διὰ πατριάρχου τὰς δεκάτας προσενεγκόντας. « Καὶ, ὡς ἔπος εἰπεῖν, δι᾽ ᾿Αβραὰμ καὶ Λευῒ ὁ δεκάτας λαμβάνων δεδεκάτωται. Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ Πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ “"΄. » Οὐδέπω τοῦ Ἰσαὰκ ἐγεγόνει πατὴρ, ὅτε τοῦ Μελχισεδὲκ ὁ πατριάρχης τὴν εὐλογίαν ἐδέξατο. Ἔτι τοίνυν ἐν ἑαυτῷ εἶχε τῆς παιδοποιίας τὰς ἀφορμάς. Ἐκ δὲ τοῦ Ἰσαὰκ ὁ Ἰακὼβ ἐβλάστησεν, ἐξ ἐκείνου δὲ ὁ Λευῖς. Ἐν αὐτῷ τοίνυν ἦν, φησὶν, ὁ Λευῒς, ἡνίκα καὶ τὴν δεκάτην προσήνεγκε, καὶ τὴν εὐλογίαν ἐδέξατο. ᾿Ανάγκη τοίνυν καὶ αὐτὸν δεδεκατῶσθαι, καὶ τῆς εὐλογίας μετειληφέναι. Εἶτα πάλιν ἑτέρωθεν μεθοδεύει τὸν λόγον, καὶ τῷ τῶν λεγομέμὲν δεχομένην τὴν Λευϊτικὴν ἱερωσύνην, τὴν δὲ κατὰ τάξιν Μελχισεδὲκ ἀντὶ ταύτης εἰσαγομένην. Προκατασπείρει δὲ κατὰ ταυτὸν καὶ τὴν περὶ τῆς Καινῆς Διαθήκης διδασκαλίαν. ### English translation (Claude) “And here mortal men receive tithes, but there one of whom it is testified that he lives.” This he has set down from the prophetic testimony: “For you are,” he says, “a priest for ever according to the order of Melchizedek.” And since the Jews would likely say that Abraham was not a priest, and so it was natural that he offered the tithes and received the blessing, but that Aaron received the dignity of the priesthood, and his family after him shared in the divine grace, he shows ingeniously that these too offered the tithes through the patriarch. “And, so to speak, even Levi, who receives tithes, has paid tithes through Abraham. For he was still in the loins of his father when Melchizedek met him.” He had not yet become the father of Isaac when the patriarch received Melchizedek’s blessing; he still had in himself, then, the seeds of begetting children. And from Isaac sprang Jacob, and from him Levi. Levi, then, he says, was in him when he offered the tithe and received the blessing; necessarily, then, he too has paid tithes and shared in the blessing. Then he again approaches the argument from another side, and by … the Levitical priesthood receiving …, and the one according to the order of Melchizedek being brought in in its place. And at the same time he sows beforehand the teaching about the New Covenant. ### Scripture references - Heb 7:8–10: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence ### Translation notes - Ref 7.8 covers Heb 7:8–10. Words are lost in the scan near the end (marked “…”). Quotations: Heb 7:8–10; Ps 110:4 (109:4 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 7.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-8). ## On Heb 7:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret argues that the promise of a priest after Melchizedek's order shows the Levitical priesthood, through which the law was kept, was not perfect. ### Greek text « Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευϊτικῆς ἱερωσύνης ἦν ὁ λαὸς γὰρ ἐπὶ αὐτῇ νενομοθέτητο, τίς ἔτι χρεία ἦν κατὰ τὴν τάξιν Μελχισεδὲκ ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν ᾿Ααρὼν λέγεσθαι; » Εἰ τὸ τέλειον, φησὶν, εἶχεν ἡ κατὰ νόμον ἱερωσύνη, δι’ αὐτῆς γὰρ ἅπαντα ἐπληροῦτο τὰ νόμιμα, τί βούλεται τῆς ἑτέρας ἡ δόσις; Τί δήποτε δὲ οὐ κατὰ τὴν τάξιν ᾿Ααρὼν, ἀλλὰ κατὰ τὴν τάξιν Μελχισεδὲκ ταύτην ἐπαγγέλλεται δώσειν; Καὶ μὴν κατ᾽ ἐκείνην ἐπληροῦτο τὰ νόμιμα. Ἐκείνη γὰρ τὰς θυδι' ἐκείνης ἐπληροῦντο αἱ περὶ τῶν ἑορτῶν ἐντολαί. Τοῦτο γὰρ εἶπεν " Ὁ λαὸς γὰρ ἐπ᾿ αὐτῇ νενομοθέτητο. Οὕτω δείξας τὴν τῆς ἱερωσύνης ἐναλλαγὴν δείκνυσι καὶ τοῦ νόμου τὴν παῦλαν. σ ### English translation (Claude) “If, then, perfection had been through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise according to the order of Melchizedek, and not to be named according to the order of Aaron?” If the priesthood under the law, he says, had what is perfect (for through it all the legal ordinances were fulfilled), what does the giving of the other mean? And why does he promise to give it not according to the order of Aaron, but according to the order of Melchizedek? And yet the legal ordinances were fulfilled according to that one; for it [offered] the sacrifices … through it the commandments about the feasts were fulfilled. For this is what he said: “For under it the people received the law.” Having thus shown the change of the priesthood, he shows also the cessation of the law. ### Scripture references - Heb 7:11: quotation, high confidence ### Translation notes - Words are lost in the scan after “the sacrifices” (marked “…”). Quotation: Heb 7:11. ### Citation (SBL) Theodoret, Interp. Heb. 7.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-11). ## On Heb 7:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that, since the law is bound to the priesthood, the end of the Levitical priesthood means the end of the law. ### Greek text « Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. » Ὁ νόμος τῇ ἱερωσύνῃ συνέζευκται. ᾿Ανάγκη τοίνυν τῆς ἱερωσύνης παυομένης, τοῦτο παθεῖν καὶ τὸν νόμον. ### English translation (Claude) “For when the priesthood is changed, a change of law also necessarily takes place.” The law is joined to the priesthood. Necessarily, then, when the priesthood ceases, the law too undergoes this. ### Scripture references - Heb 7:12: quotation, high confidence ### Translation notes - Quotation: Heb 7:12. ### Citation (SBL) Theodoret, Interp. Heb. 7.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-12). ## On Heb 7:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-7-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Christ, from the royal tribe of Judah, is priest by God's oath for ever, that the ritual parts of the law cease as weak, and that all lowly statements of Heb 7:13–8:2 apply to Christ's humanity. ### Greek text « Ἐφ᾽ ὃν γὰρ λέγεται ταῦτα, φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκε "ὁ τῷ θυσιαστηρίῳ. ν Λέγει δὲ καὶ τὸ τῆς φυλῆς ὄνομα. « … ὁ Κύριος ἡμῶν, εἰς ἣν φυλὴν οὐδὲν περὶ ἱερωσύνης Μωῦσῆς ἐλάλησε. » Τὸ, πρόδηλον, ὡς ἀναντίῤῥητον τέθεικε. Καὶ γὰρ τῶν Μάγων παραγενομένων, καὶ ἐρωτήσαντος τοῦ Ἡρώδου τοὺς Ἰουδαίους, ποῦ ὁ Χριστὸς γεννᾶται, ἔφασαν " Ἐν Βηθλεὲμ τῆς Ἰουδαίας. Εἶτα καὶ τὸν σφέτερον ἐβεβαίωσαν λόγον τῇ Γραφικῇ μαρτυρίᾳ. Γέγραπται γάρ' « Καὶ σὺ, Βηθλεὲμ, γῇ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα " ἐκ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. » Ἐκ δὲ ταύτης, φησὶν, οὐδεὶς ἱερεὺς ἀπεφάνθη. ᾿Αλλὰ καὶ Ὀζίας τῆς ἱερωσύνης κατατολμήσας, τὴν ἀτιμίαν τῆς λέπρας, ἐπιτίμιον τῆς αὐθαδείας ἐδέξατο. Θαυμάσαι δὲ ἄξιον τὸ τῆς οἰκονομίας μυστήριον. Ὥσπερ γὰρ ὁ Δεσπότης Χριστὸς βασιλεὺς αἰώνιος ὧν, ἀρχιερεὺς ἡμῶν ἐχρημάτισεν " οὕτως ἡ Ἰούδα φυλὴ, καὶ βασιλικὴ πρότερον οὖσα, τῆς ἱερωσύνης διὰ τοῦ Δεσπότου τετύχηκε. « Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ κατὰ νόμον ἐντολῆς σαρκικῆς γέγονεν, ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. Μαρτυρεῖ γάρ" Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.» Καὶ ἑτέρωθεν, φησὶ, δεῖξαι δυνατὸν τούτου κἀκείνου τὴν ὁμοιότητα. Καθάπερ γὰρ ἐκεῖνος τῆς ἱερωσύνης διαδόχους οὐκ ἔσχεν, οὕτως οὐδὲ οὗτος ταύτην εἰς ἕτερον παραπέμψει. Σαρκικὴν γὰρ ἐντολὴν τοῦτο κέκληκεν, ὡς τοῦ νόμου διὰ τὸ θνητὸν τῶν ἀνθρώπων κελεύοντος, μετὰ τὴν τοῦ ἀρχιερέως τελευτὴν τὸν ἐκείνου παῖδα τὴν ἱερωσύνην λαμβάνειν. Οἶμαι δὲ καὶ ἕτερον τὸν λόγον τόνδε αἰνίττεσθαι. Τὸ σῶμα γὰρ ὡς ἐπίπαν οἱ ἱερεῖς ἐξεκάθαιρον, τοῦτο περιῤῥαίνοντες καὶ λούοντες. Ὑπὲρ τούτου τὰς θυσίας προσέφερον. Οὐδὲ γὰρ ὑπὲρ ἀνδροφόνων, ἣ γάμους ἀλεἰώθεσαν, ἀλλ᾽ ὑπὲρ γονοῤῥυῶν, καὶ λεπρῶν, καὶ τῶν ἀπτομένων ὀστέων νεκρῶν. Εἶτα πάλιν ἀναλαμβάνει τὸν περὶ τοῦ νόμου λόγον. « ᾿Αθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς, διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος " ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι᾽ ἧς ἐγγίζομεν τῷ Θεῷ. Καὶ καθ᾽ ὅσον οὐ χωρὶς ὀρκωμοσίας. » Παύεται, φησὶν, ὁ νόμος, ἐπεισάγεται δὲ ἡ τῶν κρειττόνων ἐλπίς. Παύεται δὲ ἐκεῖνος, οὐκ ὡς πονηρὸς, κατὰ τὴν τῶν αἱρετικῶν παραπληξίαν, ἀλλ᾽ ὡς ἀσθενὴς, καὶ τὴν τελείαν οὐ δυνάμενος προσφέρειν ὠφέλειαν. Ἐπισημήνασθαι μέντοι δεῖ, ὡς ἀσθενῆ καὶ ἀνωφελῆ τὰ περιττὰ τοῦ νόμου καλεῖ, τὴν περιτομὴν, τὸ Σάββατον, καὶ τὰ τούτοις παραπλήσια, Τὸ γὰρ, Οὐ φονεύσεις, οὐ μοιχεύσεις, καὶ τὰ τούτοις προσόμοια, καὶ ἡ Καινὴ Δια- ᾽Αντ' ἐκείνων τοίνυν ἐδεξάμεθα τῶν μελλόντων ἀγαθῶν τὴν ἐλπίδα" αὕτη ἡμᾶς προσοικειοῖ τῷ Θεῷ. Ὅρκος δὲ ἡμῖν βεβαιοῖ τοῦ Θεοῦ τὴν ὑπόσχεσιν. « Οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες· ὁ δὲ μετ᾽ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν· Ὤμοσε Κύριος, καὶ οὐ μεταμεληθήσεται Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ γὰρ αὐτὸς καὶ τοὺς ἐν νόμῳ κεχειροτόνηκεν ἱερέας, ἐκείνους δὲ παύσας, ἕτερον ἀντ᾽ ἐκείνων ἀπέφηνεν, ἀναγκαίως εἴρηκεν, ὡς ἐκείνους μὲν δίχα ὅρκου κεχειροτόνηκεν, ἐπὶ δὲ τούτου καὶ ὅρκον προστέθεικεν. Μὴ τοίνυν νομίσητε, καὶ τήνδε τὴν ἱερωσύνην ὡς ἐκείνην παυθήσεσθαι, καὶ πάλιν ἄλλην ἀντὶ ταύτης γενήσεσθαι. Ἐκβάλλει γὰρ τὴν τοιαύτην ὑποψίαν ὁ γενόμενος ὄρκος. « Κατὰ τοσοῦτον κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς. » Δείξας τὴν ἱερωσύνην τῷ νόμῳ συνεζευγμένην, εἶτα τὴν μὲν Λευϊτικὴν παυομένην, τὴν δὲ κατὰ τάξιν Μελχισεδὲκ πεφηνυῖαν, ἀδεῶς λοιπὸν γυμνοῖ καὶ τὴν καινὴν διαθήκην, καὶ ἀποφαίνει τοσούτῳ τῆς παλαιᾶς διαφέρουσαν, ὅσῳ τῆς προτέρας ἱερωσύνης κρείττων πέφηνεν ἡ δευτέρα. Ἐπειδὴ δὲ ἡ καινὴ διαθήκη τὴν βασιλείαν ἡμῖν ὑπέσχετο τῶν οὐρανῶν, καὶ τῶν νεκρῶν τὴν ἀνάστασιν, καὶ τὴν ζωὴν τὴν αἰώνιον, οὐδὲν δὲ τούτων ἑωρᾶτο, εἰκότως ταύτης ἔγγυον ὠνόμασε τὸν Κύριον Ἰησοῦν ὃς διὰ μὲν τῆς οἰκείας ἀναστάσεως ἐβεβαίωσε τῆς ἡμετέρας ἀναστάσεως τὴν ἐλπίδα “ τὴν δὲ οἰκείαν ἀνάστασιν διὰ τῶν ἐπιτελουμένων ὑπὸ τῶν ἀποστόλων ἐδίδου θαυμάτων. Εἶτα πάλιν δείκνυσι καὶ ἑτέρωθεν τὴνὸς τὴν ἱερωσύνην ὑπερκειμένην. « Καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν. Ὁ δὲ διὰ τὸ μένειν αὑτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερωσύνην. » Οἱ κατὰ νόμον ἱερεῖς θνητὴν ἔχουσι φύσιν " οὗ δὴ χάριν διηνεκῶς ἱερατεύειν οὐ δύνανται, ἀλλ' ἔχουσι διαδόχους τῆς ἱερωσύνης τοὺς παῖδας. Οὗτος δὲ, ἀθάνατος ὢν, εἰς ἕτερον οὐ παραπέμπει τῆς ἱερωσύνης τὸ γέρας. « Ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι᾽ αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. ν Καὶ αὐτὴ τῶν λόγων ἡ ταπεινότης βοᾷ, ὡς οὐδὲν τούτων ἀρμόττει τῇ θεότητι τοῦ Χριστοῦ. Οὐδὲ γὰρ διὰ τοῦτο ζῇ, ἵν ἐντυγχάνῃ ὑπὲρ ἡμῶν" ἡ γὰρ ἐκείνου ζωὴ ἄναρχος καὶ ἀνώλεθρος. Οὐκοῦν κατὰ τὸ ἀνθρώπινον νοητέον καὶ ταῦτα. Ὥσπερ γὰρ τὸ πάθος ὑπὲρ ἡμῶν κατεδέξατο, οὕτως ἐντυγχάνει ὑπὲρ ἡμῶν. Συνέζευξε μέντοι τῷ ταπεινῷ καὶ ὑψηλὸν ὁ θεῖος ᾿Απόστολος " αὐτὸν γὰρ σώζειν ἡμᾶς εἴρηκεν, καὶ τελείαν σωτηρίαν παρέχειν. « Τοιοῦτος γὰρ ἡμῖν ἔπρεπεν ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος. » Οἶμαι καὶ αὑτοὺς ἂν ὁμολογῆσαι τοὺς τἀναντία τῇ ἀληθείᾳ φρονοῦντας, ὡς καὶ ταῦτα τῆς ἀνθρωπότητος, ἀλλ᾽ οὐ τῆς θεότητος ἴδια. Ἵνα γὰρ τἄλλα παραλίπω, τὸ, ὑψηλότερος τῶν οὐθιῷ Λόγῳ, τῷ τὰ πάντα τεκτηναμένῳ; Δηλοῖ δὲ ὁ λόγος τὸν μετὰ τὸ πάθος ἄνω τῶν οὐρανῶν γενόμενον. Ὁ δὲ Θεὸς Λόγος ἀπερίγραφον ἔχει τὴν φύσιν. Οὐκοῦν καὶ ταῦτα ὡς ἀνθρώπῳ προσαρμόσομεν τῷ Δεσπότῃ Χριστῷ, οὐκ ἄλλον τινὰ τοῦτον παρὰ τὸν Θεὸν Λόγον νοοῦντες, ἀλλ᾽ εἰδότες, τί μὲν τῆς θεότητος, τί δὲ τῆς ἀνθρωπότητος ἴδιον. « Ὃς οὐκ ἔχει καθ' ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ· τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας. » Δύο τέθεικεν, ἅπερ οὐκ ἔσχον οἱ τῆς ἱερωσύνης τετυχηκότες. Ἐκεῖνοι γὰρ καὶ συνεχῶς τὰ ἱερεῖα προσέφερον, καὶ ὑπὲρ ἑαυτῶν ἔθυον, ἅτε δὴ καὶ αὐτοὶ πλημμελοῦντες ὡς ἄνθρωποι" οἱ δὲ ἁμαρτήμασιν ὑποκείμενοι οὐ τοσαύτην ἔχουσι προσφέροντες παῤῥησίαν. Οὗτος δὲ οὐδέτερον τούτων ποιεῖ, τὸ μὲν, ἐπειδὴ ἁμαρτίας ἀμύητος, τὸ δὲ, ὡς τῆς μιᾶς θυσίας ἀρκεσάσης εἰς σωτηρίαν. Καὶ ἐκεῖνοι μὲν ἕτερα προσέφερον θύματα" οὗτος δὲ τὸ ἑαυτοῦ προσενήνοχε σῶμα, αὐτὸς ἱερεὺς καὶ ἱερεῖον γενόμενος, καὶ ὡς Θεὸς μετὰ τοῦ Πατρὸς καὶ τοῦ Πνεύματος τὸ δῶρον δεχόμενος. « Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν. » Τοιαύτη γὰρ τῶν ἀνθρώπων ἡ φύσις. ε Ὁ δὲ λόγος τῆς ὀρκωμοσίας τῆς μετὰ τὸν νόμον, Υἱὸν εἰς τὸν αἰῶνα τετελειωμένον.» Ὁ μονογενὴς Υἱὸς σύνδρομον ἔχει τῇ γεννήσει τὴν τελειότητα " τέλειον γὰρ αὐτὸν γεγέννηκεν ὁ Πατήρ. Καὶ τοῦτο τοίνυν κατὰ τὸ ἀνθρώπινον νοητέον, Τέλειον γὰρ ἐνταῦθα τὸν ἀθάνατον λέγει. Οὐ μὴν ἄλλον υἱὸν νοητέον παρὰ τὸν φύσει Υἱὸν, ἀλλὰ τὸν αὐτὸν καὶ φύσει ὄντα Υἱὸν ὡς Θεὸν, καὶ πάλιν δεξάμενον τὴν αὐτὴν προσηγορίαν ὡς ἄνθρωπον. «Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις" Τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, τῶν ἁγίων λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἦν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος. ν Τὴν μεγίστην τιμὴν τελευταίαν κατέλιπε, καὶ ἔδειξεν αὐτὸν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης καθήμενον. Τῶν μὲν γὰρ ἱερέων ὁ πρόγονος ᾿Ααρὼν, ὁ πρῶτος τῆς ἀρχιερωσύνης τὸ γέρας δεξάμενος, μετὰ δέους καὶ φρίκης εἰς τὴν θείαν εἰσίει σκηνήν. Οὗτος δὲ τὴν ἐκ δεξιῶν ἔχει καθέδραν. Τὸ μέντοι λειτουργὸς, ἐπειδὴ περὶ ἀρχιερέως ποιεῖται τοὺς λόγους, Ἐπεὶ ποίαν ἐπιτελεῖ λειτουργίαν ἅπαξ προσενέγκας ἑαυτὸν, οὐκ ἔτι ἑτέραν θυσίαν προσφέρων; Πῶς δὲ οἷόν τε αὐτὸν ὁμοῦ καὶ συνεδρεύειν καὶ λειτουργεῖν; Εἰ μή τις ἄρα λειτουργίαν εἴποι τῶν ἀνθρώπων τὴν σωτηρίαν, ἣν Δεσποτικῶς πραγματεύεται. Σκηνὴν δὲ τὸν οὐρανὸν ἐκάλεσεν, οὗ δημιουργὸς αὐτὸς ὧν, ὡς ἄνθρωπον λειτουργεῖν ὁ ᾿Απόστολος εἴρηκε. ### English translation (Claude) “For the one of whom these things are said belonged to another tribe, from which no one has served at the altar.” And he states the name of the tribe too: “… our Lord, about which tribe Moses said nothing concerning priesthood.” He has set down “evident” as something beyond dispute. For when the Magi arrived, and Herod asked the Jews where the Christ was to be born, they said: “In Bethlehem of Judea.” Then they confirmed their own word with the testimony of Scripture; for it is written: “And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come forth for me a ruler who will shepherd my people Israel.” And from this tribe, he says, no priest was appointed. Indeed Uzziah, having dared to seize the priesthood, received the disgrace of leprosy as the penalty for his presumption. And the mystery of the economy deserves wonder: for just as the Master Christ, though eternal king, was named our high priest, so the tribe of Judah, which before was royal, obtained the priesthood through the Master. “And it is yet more abundantly evident, if another priest arises in the likeness of Melchizedek, who has become priest not according to the law of a fleshly commandment, but according to the power of an indestructible life. For it is testified: You are a priest for ever according to the order of Melchizedek.” From another side too, he says, it is possible to show the likeness of the one to the other. For just as that one had no successors in the priesthood, so neither will this one hand it on to another. For he called this a fleshly commandment, since the law, because of the mortality of men, commands that after the high priest’s death his son should receive the priesthood. And I think this word hints at something else too. For the priests for the most part cleansed the body, sprinkling and washing it; it was for the body that they offered the sacrifices. For they were not accustomed [to offer] for murderers or for … marriages, but for those with a discharge, and for lepers, and for those who had touched the bones of the dead. Then he takes up again the word about the law: “For there is a setting aside of the former commandment because of its weakness and uselessness (for the law made nothing perfect), and the introduction of a better hope, through which we draw near to God; and inasmuch as it was not without an oath.” The law ceases, he says, and the hope of better things is brought in. And the law ceases not as evil, as the madness of the heretics has it, but as weak and unable to offer perfect benefit. One must note, however, that it is the superfluous parts of the law that he calls weak and useless: circumcision, the Sabbath, and things like these. For “You shall not murder, you shall not commit adultery,” and things like these, the New Covenant too … Instead of those, then, we have received the hope of the good things to come; this brings us close to God. And an oath confirms God’s promise to us. “For those became priests without an oath, but this one with an oath, through the one who said to him: The Lord has sworn and will not change his mind, You are a priest for ever according to the order of Melchizedek.” For since he himself had also appointed the priests in the law, but stopped them and appointed another in their place, he necessarily said that he appointed those without an oath, but for this one he added an oath as well. Do not think, then, that this priesthood too will cease like that one, and that yet another will come in its place; for the oath that was given excludes any such suspicion. “By so much has Jesus become the guarantor of a better covenant.” Having shown that the priesthood is joined to the law, and then that the Levitical priesthood is ceasing and the one according to the order of Melchizedek has appeared, he now fearlessly uncovers the new covenant too, and shows it to be as far superior to the old as the second priesthood has proved better than the first. And since the new covenant promised us the kingdom of heaven, the resurrection of the dead, and eternal life, and none of these was seen, he fittingly named the Lord Jesus its guarantor, who by his own resurrection confirmed the hope of our resurrection, and gave proof of his own resurrection through the miracles performed by the apostles. Then from another side too he shows that this priesthood is superior. “And the former became priests in greater numbers, because they were prevented by death from continuing; but this one, because he remains for ever, has a priesthood that does not pass to another.” The priests under the law have a mortal nature; for this reason they cannot act as priests continually, but have their sons as successors in the priesthood. But this one, being immortal, does not pass the honour of the priesthood on to another. “Hence he is able to save completely those who draw near to God through him, since he always lives to intercede for them.” The very lowliness of the words cries out that none of these things fits the divinity of Christ. For he does not live for this, that he may intercede for us; for his life is without beginning and imperishable. These things too, then, are to be understood in respect of the human. For just as he accepted the passion for us, so he intercedes for us. The divine Apostle, however, has joined the lofty to the lowly; for he said that he saves us and provides perfect salvation. “For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and become higher than the heavens.” I think that even those who hold views contrary to the truth would acknowledge that these things too are proper to the humanity, not to the divinity. For, to pass over the rest, “higher than the heavens” … to God the Word, who fashioned all things? The word points to the one who after the passion came to be above the heavens; but God the Word has an uncircumscribed nature. Let us, then, apply these things too to the Master Christ as man, not thinking of him as anyone other than God the Word, but knowing what is proper to the divinity and what to the humanity. “Who does not need daily, as the high priests do, to offer sacrifices first for his own sins and then for those of the people; for this he did once for all when he offered up himself.” He has set down two things that those who obtained the priesthood did not have. For they both offered the victims continually and sacrificed for themselves, since they too sinned as men; and those who are subject to sins do not have so much boldness when they offer. But this one does neither of these: the one, because he had no part in sin; the other, because the one sacrifice sufficed for salvation. And they offered other victims; but this one offered his own body, becoming himself priest and victim, and as God receiving the gift together with the Father and the Spirit. “For the law appoints men as high priests who have weakness.” For such is the nature of men. “But the word of the oath, which came after the law, appoints a Son made perfect for ever.” The only-begotten Son has perfection together with his begetting; for the Father begot him perfect. This too, then, is to be understood in respect of the human; for here he calls the immortal one “perfect.” Yet we must not think of another son besides the Son by nature, but of the same one, who is Son by nature as God and again received the same title as man. “Now the main point in what is being said is this: we have such a high priest, who sat down at the right hand of the throne of the Majesty in the heavens, a minister of the holy places and of the true tent, which the Lord pitched, not man.” He left the greatest honour for last, and showed him sitting at the right hand of the throne of the Majesty. For Aaron, the ancestor of the priests, the first to receive the honour of the high priesthood, used to enter the divine tent with fear and trembling; but this one has the seat at the right hand. But “minister” he said because he is speaking about a high priest. For what ministry does he perform, having offered himself once and no longer offering another sacrifice? And how is it possible for him at once to sit enthroned and to minister? Unless perhaps one were to call the salvation of human beings, which he brings about as Master, a ministry. And he called heaven the tent; though he himself is its creator, the Apostle said that he ministers as man. ### Scripture references - Heb 7:13–28: quotation, high confidence - Heb 8:1–2: quotation, high confidence - Matt 2:5–6: quotation, high confidence - Mic 5:2: quotation, high confidence - 2 Chr 26:16–21: allusion, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Num 19:11: allusion, medium confidence - Exod 20:13–14: quotation, high confidence ### Translation notes - The ref is numbered 7.13, but the section covers Heb 7:13–8:2. The opening of the lemma of 7:14 (“For it is evident that our Lord has sprung from Judah”) and words in several other places are lost in the scan (marked “…”); a garbled phrase about “marriages” probably refers to adulterers (uncertain). Theodoret's distinction between the moral commandments and the ceremonial parts of the law (circumcision, the Sabbath), and his rejection of the heretics' view of the law as evil, are translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 7:13–8:2; Matt 2:5–6 (Mic 5:2); Ps 110:4 (109:4 LXX); Exod 20:13–14. Allusions: 2 Chr 26:16–21 (Uzziah); Lev 13–15; Num 19:11–16. ### Citation (SBL) Theodoret, Interp. Heb. 7.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/7-13). ## On Heb 8:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-8-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the law's worship was a copy of heavenly things, and that the church's priests offer no new sacrifice but the memorial of Christ's one saving sacrifice, as he commanded. ### Greek text « Πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται" ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. » Ἴδιον ἀρχιερέως τὸ προσφέρειν δῶρα τῷ τῶν ὅλων Θεῷ. Τούτου χάριν ὁ Μονογενὴς ἐνανθρωπήσας, καὶ τὴν ἡμετέραν φύσιν « Εἰ μὲν γὰρ ἦν ἐπὶ τῆς γῆς, οὐδ᾽ ἂν ἦν ἱερεὺς, ὄντων τῶν ἱερέων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα, οἴτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων. » Ταῦτα εἰς ἀπολογίαν τέθεικεν, διδάσκων ὡς οὐ τοῦ νόμου κατηγορεῖ, ἀλλὰ σεπτὸν ἡγεῖται κἀκεῖνον, ὡς ἔχοντα τῶν ἐπουρανίων τὸν τύπον. Τούτου χάριν ἔφη ὅτι περιττὸν ἦν αὐτὸν ἐν τῇ γῇ διαιτώμενον ἱερέα καλεῖν, τῶν κατὰ νόμον ἱερέων τὴν νομικὴν ἐκπληρούντων λατρείαν. Εἰ τοίνυν καὶ ἡ κατὰ νόμον ἱερωσύνη τὸ τέλος ἐδέξατο, καὶ ὁ κατὰ τάξιν Μελχισεδὲκ ἀρχιερεὺς τὴν θυσίαν προσήνεγκε, καὶ θυσίας ἑτέρας ἀνενδεεῖς καθέστηκε, τί δήποτε τῆς καινῆς διαθήκης οἱ ἱερεῖς τὴν μυστικὴν λειτουργίαν ἐπιτελοῦσιν; ᾿Αλλὰ δῆλον τοῖς τὰ θεῖα πεπαιδευμένοις, ὡς οὐκ ἄλλην τινὰ θυσίαν προσφέρομεν, ἀλλὰ τῆς μιᾶς ἐκείνης καὶ σωτηρίου τὴν μνήμην ἐπιτελοῦμεν. Τοῦτο γὰρ ἡμῖν αὑτὸς ὁ Δεσπότης προσέταξε. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν· ἵνα τῇ θεωρίᾳ τὸν τύπον τῶν ὑπὲρ ἡμῶν γεγενημένων ἀναμιμνησκώμεθα παθημάτων, καὶ τὴν περὶ τὸν εὐεργέτην ἀγάπην πυρσεύωμεν, καὶ τῶν μελλόντων ἀγαθῶν προσμένωμεν τὴν ἀπόλαυσιν. Ὁ μέντοι θεῖος ᾿Απόστολος σκιὰν τῶν ἐπουρανίων καλέσας τὴν κατὰ νόμον λατρείαν, Γραφικῇ μαρτυρίᾳ βεβαιοῖ τὸν λόγον. « Καθὼς κεχρημάτισται Μωῦσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν. Ὅρα γὰρ, φησὶ, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. » Σχήματα γὰρ αὑτῷ δείξας ἐν τῷ ὄρει τινὰ, ἐκείνοις προσόμοια κατασκευάσαι προσέταξεν. Οὐκοῦν τύποι τῶν ἐπουρανίων τὰ παλαιά. Τοῦτο γὰρ ἐπάγει " ### English translation (Claude) “For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this one too to have something to offer.” It is proper to a high priest to offer gifts to the God of all. For this reason the Only-begotten, having become man and our nature … “If he were on earth, he would not be a priest at all, since there are priests who offer the gifts according to the law; they serve a copy and shadow of the heavenly things.” These things he has set down by way of defence, teaching that he is not accusing the law, but regards it too as venerable, as having the type of the heavenly things. For this reason he said that it would be superfluous to call him a priest while he lived on earth, since the priests under the law were carrying out the legal worship. If, then, the priesthood under the law has received its end, and the high priest according to the order of Melchizedek has offered the sacrifice and made other sacrifices unnecessary, why do the priests of the new covenant perform the mystical liturgy? But it is clear to those instructed in divine things that we do not offer some other sacrifice, but perform the memorial of that one saving sacrifice. For the Master himself commanded us this: “Do this in remembrance of me,” so that by beholding the type we may recall the sufferings undergone for us, and kindle our love for the Benefactor, and await the enjoyment of the good things to come. Now the divine Apostle, having called the worship under the law a shadow of the heavenly things, confirms the word with a testimony of Scripture: “Just as Moses was instructed when he was about to complete the tent: See, he says, that you make everything according to the pattern shown you on the mountain.” For having shown him certain shapes on the mountain, he commanded him to construct things like them. So the old things are types of the heavenly things. For this is what he adds: ### Scripture references - Heb 8:3–5: quotation, high confidence - Luke 22:19: quotation, high confidence - 1 Cor 11:24: quotation, high confidence - Exod 25:40: quotation, high confidence ### Translation notes - Ref 8.3 covers Heb 8:3–5. Words are lost in the scan after “our nature” (marked “…”). Theodoret's statement that the church's liturgy is the memorial of the one sacrifice, not another sacrifice, is translated as written. Quotations: Heb 8:3–5; Luke 22:19 (1 Cor 11:24); Exod 25:40. ### Citation (SBL) Theodoret, Interp. Heb. 8.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-3). ## On Heb 8:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-8-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret contrasts the bodily promises of the old covenant with the eternal life and kingdom promised by the new. ### Greek text « Νυνὶ δὲ διαφορωτέρας τετύχηκε λειτουργίας, ὅσῳ κρείττονός ἔστι διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. » Συντόμως ἔδειξε τὴν ὑπεροχήν. Ἡ μὲν γὰρ παλαιὰ διαθήκη σωματικὰς ἐπαγγελίας εἶχε συνεζευγμένας, γῆν ῥέουσαν γάλα καὶ μέλι, καὶ γῆν ἐλαιώνων καὶ ἀμπελώνων, καὶ παίδων πλῆθος, καὶ τὰ τούτοις προσόμοια, Ἡ δὲ καινὴ ζωὴν αἰώνιον καὶ οὐρανῶν βασιλείαν. Οὕτω δείξας τῆς Λευϊτικῆς ἱερωσύνης ὑπερκειμένην τὴν κατὰ τάξιν Μελχισεδὲκ, προφανῶς λοιπὸν ἀναλαμβάνει τὸν ὑπὲρ τῆς καινῆς διαθήκης ἀγῶνα. ### English translation (Claude) “But now he has obtained a more excellent ministry, by as much as he is the mediator of a better covenant, which has been enacted on better promises.” He has shown the superiority briefly. For the old covenant had bodily promises joined to it: a land flowing with milk and honey, a land of olive groves and vineyards, a multitude of children, and things like these; but the new has eternal life and the kingdom of heaven. Having thus shown that the priesthood according to the order of Melchizedek is superior to the Levitical, he now openly takes up the contest on behalf of the new covenant. ### Scripture references - Heb 8:6: quotation, high confidence - Exod 3:8: allusion, high confidence - Deut 6:11: allusion, medium confidence ### Translation notes - Quotation: Heb 8:6. Allusions: Exod 3:8; Deut 6:11. ### Citation (SBL) Theodoret, Interp. Heb. 8.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-6). ## On Heb 8:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-8-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret introduces Jeremiah's prophecy of the new covenant as proof that the first was not faultless. ### Greek text «Εἰ γὰρ ἡ πρώτη σκηνὴ ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐξητεῖτο τόπος. » Τὸ, ἄμεμπτος, ἀντὶ τοῦ, Τρ ὅτῳ καὶ Β. ζὰ τητα, ἀμέμπτους τοὺς χρωμένους ἐργαζομένη. Ἐπειδὴ δὲ ἀπέχρη τοῦτο πλῆξαι τοὺς τῆς νομικῆς πολιτείας ἀντεχομένους, τὸν προφήτην Ἱερεμίαν εἰς τὴν τοῦ εἰρημένου μαρτυρίαν καλεῖ, καί φησι· « Μεμφόμενος γὰρ αὐτοὺς λέγει - Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος" ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος " διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἔκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων " Γνῶθι τὸν Κύριον" ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὑτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. » Ταύτην προσενεγκὼν τὴν μαρτυρίαν θαυμασίως ἄγαν καὶ συντόμως ἐκβάλλει τὸν νόμον, καί φησιν" ### English translation (Claude) “For if that first tent had been faultless, no place would have been sought for a second.” “Faultless” in place of … making those who used it faultless. And since this sufficed to strike those who clung to the way of life under the law, he calls the prophet Jeremiah to testify to what has been said, and says: “For finding fault with them he says: Behold, days are coming, says the Lord, when I will establish with the house of Israel and with the house of Judah a new covenant, not like the covenant that I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: putting my laws into their mind, I will also write them on their hearts; and I will be their God, and they shall be my people. And they shall not teach, each one his fellow citizen and each one his brother, saying, Know the Lord; for all shall know me, from the least of them to the greatest of them. For I will be merciful toward their iniquities, and their sins and their lawless deeds I will remember no more.” Having brought forward this testimony, he very wonderfully and briefly casts out the law, and says: ### Scripture references - Heb 8:7–12: quotation, high confidence - Jer 31:31–34 (38:31-Jer LXX): quotation, high confidence ### Translation notes - Ref 8.7 covers Heb 8:7–12. The lemma of 8:7 reads “tent” (σκηνή) in the scan where Hebrews has “that first [covenant]”; probably a slip. Words are lost in the gloss on “faultless” (marked “…”). Quotations: Heb 8:7–12; Jer 31:31–34 (38:31–34 LXX). ### Citation (SBL) Theodoret, Interp. Heb. 8.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-7). ## On Heb 8:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/7-3/#p-8-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the old covenant, suited to mortal life, has grown old, while the new remains ever new, and that Jeremiah's “all shall know me” will be fulfilled in the life to come. ### Greek text « Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην. Τὸ δὲ παλαιούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. » Θνητοῖς γὰρ ἀνθρώποις ὁ νόμος ἁρμόδιος, ἡ δὲ καινὴ διαθήκη τὴν αἰώνιον ἡμῖν ὑπισχνεῖται ζωήν. Εἰκότως τοίνυν ἐκείνη μὲν γεγήρακεν, αὕτη δὲ καινὴ μένει διὰ παντὸς, ὡς τοῖς ἀγηράτοις αἰῶσι συνεζευγμένη. Τοῦτο καὶ ἡ προφητεία δεδήλωκεν, ὅτι Οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὑτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων" Γνῶθι τὸν Κύριον" ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν. Τοῦτο δὲ οὐ κατὰ τὸν παρόντα βίον γεγένηται, ἀλλὰ κατ᾽ ἐκεῖνον γενήσεται. Οἱ γὰρ ἔτι τὸν τῆς ἀπιστίας περικείμενοι ζόφον, ἐκεῖ τὴν ἀλήθειαν ὄψονται, καὶ κόψονται κατὰ τὴν θείαν φωνήν. Ἐπειδὴ δὲ σκιὰν τῶν ἐπουρανίων τὴν κατὰ νόμον λατρείαν ἐκάλεσεν ἐν τοῖς πρόσθεν ἡρμηνευμένοις, τοῦτον ἐξυφαίνει τὸν λόγον. ### English translation (Claude) “In speaking of a new covenant, he has made the first old; and what is becoming old and growing aged is near to vanishing.” For the law was suited to mortal men, but the new covenant promises us eternal life. Fittingly, then, that one has grown old, but this one remains new always, as joined to the ageless ages. This the prophecy too has shown: “They shall not teach, each one his fellow citizen and each one his brother, saying, Know the Lord; for all shall know me, from the least of them to the greatest of them.” This has not happened in the present life, but will happen in that one. For those who still wear the darkness of unbelief will there see the truth, and will mourn, according to the divine word. And since in what was explained before he called the worship under the law a shadow of the heavenly things, he now weaves this argument. ### Scripture references - Heb 8:13: quotation, high confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - Zech 12:10: allusion, medium confidence - Rev 1:7: allusion, low confidence ### Translation notes - Quotations: Heb 8:13; Jer 31:34 (38:34 LXX). Allusion: Zech 12:10 (cf. Rev 1:7), “they will see … and mourn”. ### Citation (SBL) Theodoret, Interp. Heb. 8.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/8-13). ## On Heb 9:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-9-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text « 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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). ### Citation (SBL) Theodoret, Interp. Heb. 9.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-1). ## On Heb 9:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-9-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that “Holy Place” here must be read as a neuter plural, matching the name “Holy of Holies.” ### Greek text « 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. ### English translation (Claude) “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. ### Scripture references - Heb 9:2: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 9.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-2). ## On Heb 9:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-9-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text « 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 9.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-8). ## On Heb 9:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-9-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text « 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- ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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). ### Citation (SBL) Theodoret, Interp. Heb. 9.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/9-15). ## On Heb 10:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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). ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - Heb 10:1: quotation, high confidence ### Translation notes - Heb 10:1. Latin debris from Migne’s column and stray footnote references removed. ### Citation (SBL) Theodoret, Interp. Heb. 10.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-1). ## On Heb 10:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that the yearly sacrifices could not cleanse the conscience but served to accuse sin and drive people to grace. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - Heb 10:2–3: quotation, high confidence ### Translation notes - Heb 10:2–3. ### Citation (SBL) Theodoret, Interp. Heb. 10.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-2). ## On Heb 10:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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, ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 10.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-4). ## On Heb 10:12 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-12 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text « 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- ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 10.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-12). ## On Heb 10:18 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-18 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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 ### English translation (Claude) “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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 10.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-18). ## On Heb 10:28 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-28 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret says Hebrews softens its warning by reminding the readers of the persecutions they had already endured with joy after their enlightenment. ### Greek text « 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 " ### English translation (Claude) “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: ### Scripture references - Heb 10:31–34: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 10.28 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-28). ## On Heb 10:35 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-35 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - Heb 10:35–38: quotation, high confidence - Hab 2:3–4: quotation, high confidence - Isa 26:20: allusion, low confidence ### Translation notes - 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. ### Citation (SBL) Theodoret, Interp. Heb. 10.35 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-35). ## On Heb 10:39 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/9-1/#p-10-39 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret introduces the roll of the faithful, which shows faith's power and consoles the persecuted. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - Heb 10:39: quotation, high confidence ### Translation notes - Heb 10:39. Footnote apparatus and Latin debris from Migne’s column removed. ### Citation (SBL) Theodoret, Interp. Heb. 10.39 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/10-39). ## On Heb 11:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains faith as an eye for unseen and hoped-for things, such as the resurrection, and notes that Hebrews begins with creation, the first teaching in Scripture. ### Greek text α΄. «Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. » Τὰ γὰρ οὐκ ὁρώμένα διὰ ταύτης ὁρῶμεν, καὶ πρὸς τὴν τῶν ἐλπιζομένων θεωρίαν ὀφθαλμὸς ἡ μῖν γίνεται, καὶ δείκνυσιν ὡς ὑφεστῶτα τὰ μηδέπω γεγενημένα, Τῶν νεκρῶν ἁπάντων ἐν τοῖς τάφοις ἔτι κειμένων, ἡ πίστις ἡμῖν προζωγραφεῖ τὴν ἀνάστασιν, καὶ τῆς χόνεως τῶν σωμάτων τὴν ἀθανασίαν παρασκευάζει φαντάξεσθαι. Εἶτα τὸν κατάλογον τῶν πάλαι γεγενημένων ἁγίων 3’. « Ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσθύτέροι.» Τουτέστιν, οἱ πάλαι γεγενημένοι, οἱ πρὸ τοῦ νόμο" καὶ ἐν τῷ νόμῳ διαλάμψαντες ἅγιοι. Τίθησι δὲ πρῶτον τὸ πρῶτον ἡμῖν ἐγγράφως παραδοθέν. Πρώτη δὲ ἡμῖν ἐγγράφως 5 ἐδόθη διδασκαλία, τι ε Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν τῆν, » καὶ τἄλλα τὰ περὶ κτίσεως εἰρημένα. ### English translation (Claude) “Now faith is the substance of things hoped for, the proof of things not seen.” For through it we see what is not seen; it becomes an eye for us for the contemplation of what is hoped for, and it shows as already existing what has not yet come to be. While all the dead still lie in their tombs, faith paints the resurrection for us in advance and enables us to picture the immortality of the bodies’ dust. Then he gives the catalogue of the saints of old: “For by it the elders received testimony.” That is, those who lived long ago, the saints who shone before the law and under the law. And he sets first what was first handed down to us in writing. The first teaching given to us in writing was: “In the beginning God made the heaven and the earth,” and the rest that is said about creation. ### Scripture references - Heb 11:1–2: quotation, high confidence - Gen 1:1: quotation, high confidence ### Translation notes - The ref is numbered 11.1, but the section covers Heb 11:1–2. “He gives” is supplied where the verb of the sentence is lost. Quotations: Heb 11:1–2; Gen 1:1. ### Citation (SBL) Theodoret, Interp. Heb. 11.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-1). ## On Heb 11:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret says faith teaches creation out of nothing, which has no human parallel. ### Greek text γ΄. «Πίστει νοοῦμεν " χκατηρτίσθαι τοὺς αἰῶνας ι ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων ν᾽ τὰ βλεπό- ᾿ μενα γεγονέναι. » Οὐ γὰρ ὁ τοῦ σώματος ὀφθαλμὸς ᾿ εἶδε δημιουργοῦντα τὸν τῶν ὅλων Θεὸν, ἀλλ᾽ ἡ πίστις ἐμᾶς ἐξεπαίδευσεν, ὡς ὁ ἀεὶ ὧν Θεὸς, τὰ μὴ ὄντα πεποίηκε. Τούτου γὰρ οὐδὲν 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 ὃὲ τῶν ὅλων Θεὸς ἐκ μὴ ὄντων τὰ ὅντα παρῆγαγε ### English translation (Claude) “By faith we understand that the ages were framed by the word of God, so that what is seen came into being not from things that appear.” For the eye of the body did not see the God of the universe creating, but faith has taught us that God, who always is, made the things that were not. For there is no example of this among human beings; yet, though nature teaches us nothing of the kind, we have faith as our teacher of things beyond expectation. For human beings make things from things that exist, but the God of the universe brought what exists out of what does not exist. ### Scripture references - Heb 11:3: quotation, high confidence ### Translation notes - Heb 11:3. ### Citation (SBL) Theodoret, Interp. Heb. 11.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-3). ## On Heb 11:4 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-4 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Abel's better sacrifice from God's reproach of Cain in Gen 4:7 and says Abel still speaks because he is celebrated to this day. ### Greek text δ΄. ε Πίστει πλείονα θυσίαν "Αθελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, δι᾽ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὑτοῦ τοῦ Θεοῦ, καὶ δι᾽ αὑτῆς ἀποθανὼν ἕτι λαλεῖ. » Πλείονα τὴν τιμιωπέραν ἐκάλεσε. Καὶ τοῦτο δῆλον ἐκ τῆς τοῦ Κἀϊν κατηγορίας. Ἐκείνῳ γὰρ εἶπεν: «Οὐκ, ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλης, [ἥμαρτες]; Οὐχοὖν ὁ “Λδελ καὶ διεῖλεν ὀρθῶς, καὶ προσενήνοχεν εὐσεβῶς " ἑκάτερον δὲ πεποίηκε, τὴν πίστιν ἔχων διδάσκαλον. Τὸ δὲ, "Ετι «1ωλεῖ, ἀντὶ τοῦ, ᾿Δοίδιμός ἔστι μέχρι τοῦ παρόντος, καὶ πολυθρύλλητος, καὶ. ### English translation (Claude) “By faith Abel offered to God a better sacrifice than Cain, through which he received testimony that he was righteous, God testifying over his gifts; and through it, though he died, he still speaks.” He called the more precious one “better.” And this is clear from the accusation against Cain; for he said to him: “If you offered rightly but did not divide rightly, did you not sin?” So Abel both divided rightly and offered piously; and he did both with faith as his teacher. “He still speaks” means: he is celebrated to the present day, and much talked of, and … ### Scripture references - Heb 11:4: quotation, high confidence - Gen 4:7: quotation, high confidence - Gen 4:4: allusion, high confidence ### Translation notes - Heb 11:4. The section breaks off at its end (marked “…”). Gen 4:7 is quoted in its Septuagint form. Latin debris from Migne’s column removed. ### Citation (SBL) Theodoret, Interp. Heb. 11.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-4). ## On Heb 11:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Enoch pleased God by faith, that faith in God as rewarder makes labour bearable, and that Noah, without the law, won righteousness by faith. ### Greek text ε΄. «Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐκ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός " πρὸ γὸρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐαρεστηκέναι τῷ Θεῷ. ν» Μετέθηκεν εὐαρεστήσαντα … ὁ θεός" εὐηρέστησε ὃξ, πιστεύσας εἶνα! Θεὺν … εἶτα ἀποφαντικῶς· « Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεοτῖ σα: θεῷ. » Τέθειχς ὃξ καὶ τῆς ἀποφάσεως τὴν ἀπόδειξιν, τῷ Θεῷ, ὅτι ξἔστ!, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποζότης γίνεται. » Ὁ γὰρ … οὐκ ἀνέχεται πόνων. Οὐδὲ γὰρ ὃ γητόνος τοὺς τῆς γεωργίας ὑπέμεινεν ἂν ἱδρῶτας, εἰ μὴ τῶν πόνων … κινδύνων ἀνέχεται. ζ΄, « Πίστε: χρηματισθεὶς Νῶς περὶ τῶν μηδέπω … σωτηρίαν τοῦ οἴχου αὑτοῦ, δι᾽ ἧς κατέκρινε τὸν κόσμον, δὲ καὶ κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. » … κιβωτόν. Εἰ γὰρ μὴ λίαν ἐπίστευσε τῷ τοῦτο ποιῆαἱ τὴν πονηρίαν ἠγάπησε. Κατέκρινε δὲ τὸν κόσμον, … ἀντὶ τοῦ, ταύτην χατώρθωτεν, Οὐ γὰρ τὴν νομικὴν πολιτείαν μετῆλθεν " ἀλλὰ τῆς πίστεως γενόμενος τρόφιμος, τῶν ἀναῤῥήσεων 3 ἔτυχε. ### English translation (Claude) “By faith Enoch was taken up so as not to see death, and he was not found, because God had taken him up; for before his being taken up he had received testimony that he had pleased God.” God took him up because he had pleased him …; and he pleased him by believing that God exists … Then he declares: “And without faith it is impossible to please God.” And he has added the proof of the declaration: “[For whoever draws near] to God [must believe] that he exists and that he becomes a rewarder of those who seek him.” For the one who … does not endure labours. For neither would the farmer have endured the sweat of farming unless … of his labours … endures dangers. “By faith Noah, having been warned about things not yet seen, … salvation of his household, through which he condemned the world, and became heir of the righteousness that is according to faith.” … the ark. For if he had not firmly believed the one who [commanded] him to do this … loved wickedness. He condemned the world … “Became heir” means “achieved it.” For he did not follow the way of life under the law, but, having become a nursling of faith, he obtained the prizes. ### Scripture references - Heb 11:5–7: quotation, high confidence - Gen 5:24: allusion, high confidence - Gen 6:13–22: allusion, high confidence ### Translation notes - The ref is numbered 11.5, but the section covers Heb 11:5–7. This page of the scan is badly damaged: many words are lost (marked “…”); words of the lemmas supplied from Hebrews are in brackets. Latin debris from Migne’s column and footnote apparatus removed. Allusions: Gen 5:24; Gen 6:13–22. ### Citation (SBL) Theodoret, Interp. Heb. 11.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-5). ## On Heb 11:8 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-8 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Abraham left his ancestral home in faith, not knowing which land God would give him. ### Greek text η΄. «Πίστει ὁ καλούμενος ᾿Αδραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον, ὃν ἤμελλε λαμβάνειν εἰς κλη- Ἀδραὰμ, διὰ τὴν τοῦ ὀνάματος … ὠνομάσθη. Πιστεύσας δὲ τῷ χαλέσαντι τὸν πατρῷον κατέλιπεν οἶκον, καὶ ἠκολούθησεν ἀγνοῶν ποίαν αὐτῷ δώσειν ἐπαγγέλλεται Υἦν. «Δεῦρο γὰρ, ἔφη πρὸς αὐτὸν, εἰς τὴν γῆν, ἣν ἄν σοι δείξω. ν ### English translation (Claude) “By faith Abraham, when he was called, obeyed and went out to the place which he was to receive as an inheritance …” … Abraham, because of the name … he was named. Believing the one who called him, he left his ancestral house and followed, not knowing what land he was promising to give him. “Come,” he said to him, “into the land that I will show you.” ### Scripture references - Heb 11:8: quotation, high confidence - Gen 12:1: quotation, high confidence - Gen 17:5: allusion, low confidence ### Translation notes - Heb 11:8. Words are lost in the scan after the lemma (marked “…”); Theodoret appears to explain “when he was called” by Abraham’s change of name (Gen 17:5), but the sense is uncertain. Latin debris from Migne’s column removed. Quotation: Gen 12:1. ### Citation (SBL) Theodoret, Interp. Heb. 11.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-8). ## On Heb 11:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Abraham, Isaac, and Jacob lived as migrants in the promised land and longed for the heavenly city. ### Greek text θ΄. ἐ Πίστει παρῴκησεν εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἐν ἀλλοτρίᾳ "", ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ τῶν συγχληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς. » … μένην γῆν, ἐδέσποσε ταύτης, ἀλλὰ καὶ αὐτὸς, καὶ ὁ υἱὸς, καὶ ὁ ἔκγονος, μετοίχων ἔζησαν βίον, ὡς ἐν … παροικοῦντες τῇ κατ᾽ ἐπαγγελίαν οἰκείᾳ. Οὗ δὴ γαῖ εἶναι, καίτοι τῶν πραγμάτων τὴν μαροὐχ ὁρῶντες συμφωνοῦσαν τῇ πίστει. « Ἐξεδέχετο ᾽δ γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. ν Οὐ γὰρ τῶν παρόντων ἐπεθύμει, ἀλλὰ τῶν μελλόντων ἱμείρετο. Διὰ γὰρ τῶν θεμελίων τὸ διαρκὲς ἐσήμανεν. ᾿Αχει- Α ροποίητον δὲ πόλι»", τὴν ἐν οὐρανοῖς πολιτείαν ἐκάλεσε. Τοῦτο δὲ καὶ ἐν τοῖς: πρόσθεν εἴρηκεν " « Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρσνόν. » ### English translation (Claude) “By faith he sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, the fellow heirs of the same promise.” … the promised land, he did not become its master; but he himself, and his son, and his grandson lived the life of migrants, sojourning as in a … land in what was their own by promise …, even though they did not see the outcome of events agreeing with their faith. “For he was waiting for the city that has foundations, whose craftsman and builder is God.” For he did not desire present things, but longed for things to come. By the foundations he signified permanence. He called the way of life in heaven a city not made with hands; and this he also said earlier: “For Christ did not enter holy places made with hands, but into heaven itself.” ### Scripture references - Heb 11:9–10: quotation, high confidence - Heb 9:24: quotation, high confidence ### Translation notes - The ref is numbered 11.9, but the section covers Heb 11:9–10. Words are lost in the scan (marked “…”). Latin debris from Migne’s column and footnote apparatus removed. Quotation: Heb 9:24. ### Citation (SBL) Theodoret, Interp. Heb. 11.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-9). ## On Heb 11:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains Sarah's faith after her laughter, reads the "one" of Heb 11:12 as Abraham or as husband and wife together, and argues that unrewarded virtue proves a life to come. ### Greek text ια΄. «ε Πίστει καὶ αὐτὴ Σάῤῥα δύναμιν εἰς κατα- Θολὴν σπέρματος ἕλαθε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον. κα ᾿Εγέλασς μὲν γὰρ τὸ πρῶτον οὐκ εἰδυῖα τοῦ ὑπτοχνουμένου τὴν φύσιν, καὶ τῆς ἀνθρωπείας φύσεως τοὺς ὅρους ἐπισταμένη. ᾿Απηγόρευσε γὰρ τὸν τόκον, οὗ μόνον τὸ γῆρας, ἀλλὰ καὶ τῆς μήτρας ἡ πήρωσις. Ὕγττερον μέντοι μαθοῦσα τὸν ὑποσχόμενον, καὶ ἐπί… « Διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεχρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὠτεὶ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσφης ἡ ἁναρίθμητος, » ᾿Αφ᾽ ἑνὸς τοῦ ᾿Αδραάμ. Εἰ δὲ ᾿καὶ ἀμφοτέρους ἕνα νοΐήσαιμεν, οὐκ ἁμαρτησόμεθα. « Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. » Εἶτα συλλογιστιχῶς δείκνυσι, τούτους ἅπαντα θεασαμένους μὲν διὰ τῆς πίστεω:; τῶν ἀγαθῶν πόνων τὰς ἀντιδόσεις, κατὰ δὲ τὸν παρόντα βίον τούτων οὐκ ἀπολαύσαντας, Τούτου γὰρ οὕτω δειχθέντος, καὶ τοῦ χριτοῦ δξης. Οἱ γὰρ διὰ πάσης ὁδεύσαντες ἀρετῆς, τῶν δὲ πόνων τὰ ἄθλᾳ κατὰ τὸν παρόντα βίον οὐκ εἰληφότες, δίων ὅτι λήψονται πάντως, ἐπειδήπερ δίκαιος ὁ κριτῆς. Αὐχοῦν ἔσται τις βίας ἕτερος, ἐν ᾧ τῶν νευ-χηχότων αἱ ἀναῤῥήσεις γενήσονται. Ταῦτα δὲ ἐν «οἷς ἑξῆς ἁ ᾿Λπόστολος διδάσκει" ### English translation (Claude) “By faith Sarah herself also received power to conceive seed, and bore a child past the time of life, since she considered him faithful who had promised.” For at first she laughed, not knowing the nature of the one who promised and knowing the limits of human nature; for not only old age but also the barrenness of the womb ruled out childbirth. Later, however, having learned who had made the promise, and … “Therefore from one, and him as good as dead, were born descendants as many as the stars of heaven in multitude and as the innumerable sand by the seashore.” From one: Abraham. And if we understand the two of them as one, we shall not be wrong; for “the two,” he says, “shall become one flesh.” Then he shows by reasoning that all these saw through faith the rewards of good labours, but did not enjoy them in the present life. This being shown, and the judge … For those who travelled the whole road of virtue but did not receive the prizes of their labours in the present life will clearly receive them without fail, since the judge is just. There will therefore be another life, in which the rewards of the victors will be given. And these things the Apostle teaches in what follows: ### Scripture references - Heb 11:11–12: quotation, high confidence - Gen 18:12: allusion, high confidence - Gen 22:17: allusion, medium confidence - Gen 2:24: quotation, high confidence - Matt 19:5: allusion, medium confidence ### Translation notes - The ref is numbered 11.11, but the section covers Heb 11:11–12. Words are lost in the scan before the lemma of 11:12 and in the argument about the judge (marked “…”). Quotation: Gen 2:24 (in the form of Matt 19:5). Allusions: Gen 18:12; Gen 22:17. ### Citation (SBL) Theodoret, Interp. Heb. 11.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-11). ## On Heb 11:13 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-13 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret illustrates the patriarchs' confession that they were strangers on earth from Abraham, Stephen, and David. ### Greek text ιγ΄. «Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαθάμτες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ ἀσπασάμενοι δ, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδη μο! εἰσιν ἐπὶ τῆς γῆς. » Οὕτως ὁ πατριάρχης ᾿Αδραὰμ εἴρηχς τοῖς υἱοῖς Χέτ' ς Πάροιχας ἐγὼ καὶ παρεπίδημός εἶμι μεθ᾽ ὑμῶν - δύτε μο: κτῇσιν τάφου μεθ᾽ ὑμῶν, καὶ θάψω τὸν νεχεόν μου ἀπ᾽ ἐμοῦ.» Καὶ ὁ τῆς γῆς ἀπάσης τὴν ἐπαγγελίαν δεξάμεγος, οὐδὲ τριπηχυαῖον ἐκέκτῃτο τόπον. Τοῦτο καὶ ὁ χαλλένιχος Στέφανος ἔφη ε Καὶ οὐκ ἔδωκεν αὐτῷ οὐδὲ βῆμα ποδός. « Οὕτω καὶ ὁ μακάριος Δαδὶδ, καΐτον βασιλεὺς ὧν, καὶ τῆς γῆς ἐκείνης δεσπόζων, διηνεκῶς ἐδόα, ὅτι « Πάροικος ἐγῴ εἶμι παρὰ σοὶ καὶ Ρ παρεπίδημος, χαθὼ; πάντες οἱ πατέρες μου. » ιδ΄, «Οἱ γὰρ τοιαῦτα λέγοντες, ἐμφανίξουσιν ὅτι πατρίδα ἐπιζητοῦσιν. » Οἱ ξένους ἑχυτοὺς, φησὶν, παρόντων, ἀλλ᾽ ὁτέρων ἐπιθυμοῦσι πραγμάτων. Τοῦτο καὶ ὁ Κύριος ἔφη" «Εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει: κ ### English translation (Claude) “These all died in faith, not having received the promises, but having seen them from afar and greeted them, and having confessed that they were strangers and exiles on the earth.” So the patriarch Abraham said to the sons of Heth: “I am a sojourner and an exile among you; give me possession of a burial place among you, and I will bury my dead out of my sight.” He who had received the promise of the whole land did not possess even a plot of three cubits. This the glorious victor Stephen also said: “And he did not give him even a foot’s length.” So also the blessed David, though he was king and ruled that land, constantly cried out: “I am a sojourner with you and an exile, as all my fathers were.” “For those who say such things make it plain that they are seeking a homeland.” Those who call themselves strangers, he says, … present things, but desire other things. This the Lord also said: “If you have not been faithful in what is another’s, who will give you what is your own?” … ### Scripture references - Heb 11:13–14: quotation, high confidence - Gen 23:4: quotation, high confidence - Acts 7:5: quotation, high confidence - Ps 39:12 (38:13 LXX): quotation, high confidence - Luke 16:12: quotation, high confidence ### Translation notes - The ref is numbered 11.13, but the section covers Heb 11:13–14. Words are lost in the scan after “call themselves strangers” and at the end (marked “…”). Quotations: Gen 23:4; Acts 7:5; Ps 39:12 (LXX 38:13); Luke 16:12. ### Citation (SBL) Theodoret, Interp. Heb. 11.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-13). ## On Heb 11:15 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-15 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the patriarchs could have returned home but sought the heavenly city, that God names himself after them, and that Abraham offered Isaac despite God's promise concerning Isaac's descendants. ### Greek text ιε΄. « Καὶ εἰ μὲν ἐκείνης ἐμνημόνενον "7 ἀφ᾽ ἧς ἔξηλθον, εἶχον ἂν καιρὸν ἀνακάμψαι, ν Εἰ γὰρ τὴν … Χαῤῥὰν, ἢ τὴν Χαλδαίων γῆν πατρίδα ὑπελάμβανεν … ὁ πατριάρχης, καὶ τούτου χάριν πάροικον ἑαυτὸν ὠνόμαξε, τὴν Παλαιστίνην οἰκῶν, ῥᾷστα ἂν ὑπ… « Νῦν δὲ κρείττονος; ὀρέγονται, τουτέστιν ἐπε ουρανΐου" διὸ οὖκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, θεὸς ἐπικαλεῖσθαι αὐτῶν " ἡτοίματε γὰρ αὑτοῖς πόλιν. » Οὐκὶ οἰχοδομέαν τινὰ λέγει, ἀλλὰ τὴν ἐν οὐρανοῖς πολιτείαν. Τοῦτο γὰρ καὶ μετ᾽ ὀλίγα φησίν" « ᾿Αλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ 18. ν Εἰς καιρὸν δὲ καὶ τὸ, οὐκ ἐπαισχύγεται τέθεικεν. Ὁ γὰρ τῶν δυνάμεων Κύριος, καὶ τῶν ἀγγέλων Δεσπότης, καὶ οὐρανοῦ καὶ γῆς Ποιητὴς, ἐρωτηθεὶς, Τί ὄνομά σοι, τἄλλα πάντα καταλιπὼν ἔφη" ε« Ἐγὼ Θεὸς ᾿Αδραὰμ, καὶ Θεὸς Ἰαχώδ. Τοῦτό μοι ὄνομα αἰώνιον, καὶ μνημόσυνον γενεαῖς γενεῶν. » ἐξ΄, τη’, ε Πίστει προσενήνοχεν ᾿Αδραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸ; ὃν ἐλαλήθη, ὅτι Ἔν, Ἰσαὰκ κληθήσεταί σοι." σπέρμα.» Καὶ τῶν τοῦ ᾿Ισαὰκ ἀπογόνων τὸ πλῆθος ὁ Θεὸς ἐπηγγείλατο τῇ θαλαττίᾳ ψάμμῳ παραπλήσιον δείξειν, καὶ τὸν Ἰσαὰκ αὑτὸς γενέσθαι θυσίαν προσέταξεν. Ὑ πὸ δύο τοίνυν λογισμῶν ἐναντίων ὁ πατριάρχης πολιορχούμξνος, καὶ πρὸς τούτοις τὴν φύσιν ἔχων δημίου πανχησε, καὶ τὴν θυσίαν προσήνεγκε. Δείκνυσι ὃὲ καὶ ( τὸν λογισμὸν, ᾧ χρησάμενος τοὺς ἄλλους ἐσχέ- ### English translation (Claude) “And if they had been thinking of that land from which they had gone out, they would have had opportunity to return.” For if he had regarded … Charran or the land of the Chaldeans as his homeland, … the patriarch, and for this reason called himself a sojourner while living in Palestine, he could very easily have returned. “But as it is, they desire a better one, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God; for he has prepared a city for them.” He does not mean some building, but the way of life in heaven; for this he says a little later too: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.” And he has aptly set down “is not ashamed.” For the Lord of the powers, the Master of the angels, the Maker of heaven and earth, when asked “What is your name?”, passed over everything else and said: “I am the God of Abraham and the God of Jacob. This is my eternal name and my memorial for generations of generations.” “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only son, of whom it was said, ‘In Isaac shall your seed be called.’” God had promised to make the number of Isaac’s descendants like the sand of the sea, and he himself commanded that Isaac become a sacrifice. Besieged, then, by two opposing reasonings, and in addition having his own nature against him, the patriarch … and offered the sacrifice. And he shows also the reasoning by which he … the others … ### Scripture references - Heb 11:15–18: quotation, high confidence - Gen 11:31: allusion, medium confidence - Heb 12:22: quotation, high confidence - Exod 3:13: allusion, high confidence - Exod 3:15: quotation, high confidence - Gen 21:12: quotation, high confidence - Gen 22:17: allusion, medium confidence - Gen 22:2: allusion, high confidence ### Translation notes - The ref is numbered 11.15, but the section covers Heb 11:15–18. Words are lost in the scan in the comment on 11:15, in the account of Abraham’s struggle (“having his own nature against him” renders a garbled phrase, τὴν φύσιν ἔχων δημίου …, uncertain), and at the end (all marked “…”). In the quotation of Exod 3:15 the words “and the God of Isaac” are displaced in the scan into the Latin debris; they are not restored. Latin debris from Migne’s column and footnote apparatus removed. Quotations: Heb 11:15–18; Heb 12:22; Exod 3:15; Gen 21:12, quoted within Hebrews. ### Citation (SBL) Theodoret, Interp. Heb. 11.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-15). ## On Heb 11:19 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-19 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret reads Isaac's rescue as a type of the resurrection and the passion, and comments on the faith of Isaac, Jacob, Joseph, Moses' parents, and Moses in the exodus. ### Greek text ιθ΄. « Δογιτάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός. » Τὸν γὰρ περὶ τοῦ πλήθους τῶν ἀποὡς καὶ σφαγέντα τὸν παῖδα δυνατὸν ἀναδιῶσαι βουλομένου Θεοῦ. « “Ὅθεν αὐτὸν καὶ ἐν παραδολῇ ἐκομίσατο,» τουτέστιν ὡς ἐν συμδόλῳ καὶ τύπῳ τῆς ἀναστάσεως. Τῇ γὰρ τοῦ πατρὸς ἀναιρεθεὶς προθυμίᾳ, τῇ τοῦ χεχωλυχότος τὴν σφαγὴν ἀνεδίω φωνῇ. Ἐν αὑτῷ δὲ προεγράφη καὶ τοῦ σωτηρίου πάθου; ὁ τύπος" οὗ δὴ χάριν καὶ ὁ Κύριος τοῖς Ἰουδαίοις ἔλεγεν" « ᾿Αδραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν, καὶ εἶδε, καὶ ἐχάρη. » χ', « Πίστει καὶ περὶ μελλόντων ηὐλόγησεν Ἰσαὰκ Ὁ τὸν Ἰαχὼδ καὶ τὸν Ἡσαῦ. » Οὐ γὰρ ἂν τὰς οὐχ ὁρωμένας ἔδωκεν εὐλογίας, εἰ μὴ τοῖς λόγοις ἀχολουθήσειν τὸ ἔργον ἐπίστευσε. ᾿ καἰ. « Πίστει Ἰαχὼθδ ἀποθνήσκων ἔκαστον τῶν υἱῶν Ἰωσὴφ ηὐλόγησε 3", καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάδδου αὑτοῦ. » Τὴν γὰρ τοῦ Ἐφραῖμ, προεσήμαινε βασιλείαν, καὶ τῶν δέκα φυλῶν τὴν ὑποταγήν. Οὗ δὴ χάριν αὐτὸς προτυποῖ τὴν ἐχείνων προσκύ… « Πίστει Ἰωτὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσε, καὶ περὶ τῶν ὀστέων Α αὑτοῦ ἐνετείλατο. » Οὐκ ἂν γὰρ περὶ τῶν ὀστῶν ἔδωκεν ἐντολὴν, εἰ μὴ ταῖς θείαις ἐπαγγελίαις ἐπίστευσεν ἦ". χύ.. « Πίστει Μωῦσῆς γεννηθεὶς ἐχρύδη ὑπὸ τῶν πατέρων αὑτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοδήθησαν τὸ διάταγμα τοῦ βασιλέως.» Εἰ: γὰρ τὸ τοῦ παιδὸς ἀποδλέψαντες εἶδος, θείας κδ', χε΄. ε« Πίστει Μωῦσῆς μέγας γενόμενος ἣρἑλόμενος συγχαχουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἣ πρόσκαῖρον ἔχειν ἁμαρτίας ἀπόλαυσιν. » Ὁ γὰρ ἐν βασιλείοις τρεφόμενος, καὶ παντοδαπῆς ἀπολαύων χλ':δῆς, καὶ τῆς βασιλίδος υἱὸς προσαγορευόμενος, οὐκ ἂν προείλετο τῶν ὁμοφύλων τὴν χαχουχίαν, εἰ μὴ «οἷς τῆς πίστεως χρώμενος ὀφθαλμοῖς τὸν ἀγωνοθέτην ’ ἑώρα. ᾿Αμαρτείας δὲ ἀπόλαυσιν, τὴν μετὰ τῶν δυσ- “ς΄. « Μείξονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ" ἀπέῤλεπε γὰρ εἰς τὴν μισθαποδοσίαν. ν» ᾿Αντὶ τοῦ, τὸν ἐν τύπῳ Χριστοῦ, τὸν ἐοικότα τοῖς ὀνείδεσι τοῦ Χριστοῦ, τὸν γατὰ τῆς εὐσεδείας ὑπὸ τῶν ἐναντίων τολμώμενον. χῷ, « Πίστει κατέλιπεν Αἴγυπτον, μὴ φοθηθεὶς τὸν θυμὸν τοῦ βασιλέως. Τὸν γὰρ ἀόρατον ὡς; ὁρῶν ἐχαρτέρησε. » Τὴν μὲν Αἴγυπτον φοθηθεὶς κατέλιπε, θαρσαλέως δὲ τὸν Αἰγύπτιον κατηχύντιτε. Τὴν φυγὴν τοίνυν ἀντὶ τῆς αἰτίας τέθεικε τῆς φυγῆς. χη΄. ε Πίστει πεποίηκε τὸ ΠΙάσχα, καὶ τὴν πρό-,» χύσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτό- «οχὰ θίγῃ αὐτῶν: » Πίστεως γὰρ δίχα πῶς ἂν ἐπὶστευσεν ὡς αἴματι προδάτου κωλύεται θάνατος; ᾿Αλλὰ διὰ τοῦ τύπου τὴν ἀλήθειαν προεώρα, καὶ τοῦ Δεσπο… « Πίστει διέδησαν τὴν ᾿Ερυθρὰν θάλασσαν, ὡς διὰ ξηρᾶς ᾽, ἧς πεῖραν λαθόντες οἱ Αἰγύπτιοι κατεἐποντίσθησαν. » Μετὰ πίστεως γὰρ πατάξας τῇ ῥάδδῳ τὰ ὕδατα, τὴν ξένην ἐχείνην ὁδὸν τῷ λαῷ κατεσκεύασεν, ἥτις τάφος τῶν Αἰγυπτίων ἐγένετο. ΄ ### English translation (Claude) “Considering that God is able to raise even from the dead.” For [he believed] the one who [had promised] about the multitude of descendants … that even if the boy were slain he could come back to life, if God willed. “From there he also received him back in a figure,” that is, as in a symbol and type of the resurrection. For he was slain by the father’s eagerness and came back to life by the voice of the one who prevented the slaughter. In him the type of the saving passion was also prefigured; for which reason the Lord too said to the Jews: “Your father Abraham rejoiced to see my day; he saw it and was glad.” “By faith Isaac blessed Jacob and Esau even concerning things to come.” For he would not have given blessings concerning things not seen unless he believed that the deed would follow the words. “By faith Jacob, when dying, blessed each of the sons of Joseph, and bowed in worship on the top of his staff.” For he foreshadowed the kingship of Ephraim and the subjection of the ten tribes; for which reason he himself prefigures their obeisance … “By faith Joseph, at his end, made mention of the exodus of the sons of Israel and gave orders about his bones.” For he would not have given a command about his bones unless he believed the divine promises. “By faith Moses, when he was born, was hidden by his parents, because they saw that the child was beautiful, and they did not fear the king’s edict.” For looking at the child’s appearance, … divine … “By faith Moses, having grown up, [refused to be called the son of Pharaoh’s daughter,] choosing rather to suffer ill-treatment with the people of God than to have the fleeting enjoyment of sin.” For one who was brought up in palaces, enjoying every kind of luxury and called the son of the princess, would not have preferred the ill-treatment of his kinsmen unless, using the eyes of faith, he saw the judge of the contest. By the enjoyment of sin he means the [life] with the impious … “considering the reproach of Christ greater wealth than the treasures of Egypt; for he looked to the reward.” That is, the reproach in the type of Christ, which resembled the reproaches of Christ, dared by the opponents against piety. “By faith he left Egypt, not fearing the anger of the king; for he endured as seeing him who is invisible.” He left Egypt out of fear, but he had boldly struck down the Egyptian. So he has put the flight in place of the cause of the flight. “By faith he kept the Passover and the pouring of the blood, so that the destroyer of the firstborn would not touch them.” For without faith how would he have believed that death is prevented by the blood of a sheep? But through the type he foresaw the reality, and the Master’s … “By faith they crossed the Red Sea as by dry land; when the Egyptians attempted it, they were drowned.” For striking the waters with the rod in faith, he prepared that strange road for the people, which became a tomb for the Egyptians. ### Scripture references - Heb 11:19–29: quotation, high confidence - Gen 22:12: allusion, high confidence - John 8:56: quotation, high confidence - Gen 27:27–40: allusion, high confidence - Gen 47:31: allusion, high confidence - Gen 48:15–20: allusion, high confidence - Gen 50:25: allusion, high confidence - Exod 2:2: allusion, high confidence - Exod 2:10–15: allusion, high confidence - Exod 12:21–23: allusion, high confidence - Exod 14:16: allusion, high confidence - Exod 14:21–28: allusion, high confidence ### Translation notes - The ref is numbered 11.19, but the section covers Heb 11:19–29. Words are lost in the scan at several places (marked “…”); words of the lemma 11:24 lost in the scan are supplied in brackets from Hebrews. “He had boldly struck down the Egyptian” reads the printed κατηχύντιτε as κατηκόντισε (Exod 2:12); Theodoret explains that Hebrews names the flight in place of its cause, the killing of the Egyptian. Latin debris from Migne’s column and footnote apparatus removed. Quotation: John 8:56. Allusions: Gen 22:12; Gen 27; Gen 47:31; Gen 48; Gen 50:25; Exod 2:2–15; Exod 12:21–23; Exod 14. ### Citation (SBL) Theodoret, Interp. Heb. 11.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-19). ## On Heb 11:30 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-30 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret says the trumpets sounded in faith brought down Jericho's walls like siege engines. ### Greek text λ΄. ε Πίστει τὰ τείχη Ἱεριχὼ ἔπεσε, χυχλωθέντα ἐπὶ ἑπτὰ ἡμέρας. ν» Ἢ γὰρ τῶν σαλπίγγων ἡχὴ μτὰ πίστεως γενομένη μηχανημάτων δίκην τὰ τείχη ### English translation (Claude) “By faith the walls of Jericho fell, after they had been encircled for seven days.” For the sound of the trumpets, made with faith, … the walls like siege engines … ### Scripture references - Heb 11:30: quotation, high confidence - Josh 6:20: allusion, high confidence ### Translation notes - Heb 11:30. The section breaks off in the scan (marked “…”). Allusion: Josh 6:20. ### Citation (SBL) Theodoret, Interp. Heb. 11.30 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-30). ## On Heb 11:31 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-31 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret praises the Spirit's wisdom in ranking Rahab with the saints and reads her reception of the spies and her scarlet cord as a type of the church and of Christ's blood. ### Greek text λα΄. ε Πίστει Ῥαὰδ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήτασι, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης. » Καὶ οὐκ ἐκώλυσεν ἡ τοῦ βίον παρανομία τὴν σωτηρίαν. Ἐκάλυψε γὰρ ἡ πίστις τῆς ἁμαρτίας τὰ πρχύματα. Θαυμάσαι δὲ ἄξιον τὴν ἀποστολικὴν σοφίαν, μᾶλλον ὃὲ ὑμνῆσαι προσήκει τοῦ θείου Πνεύματος τὴν ἐνέργειαν, ὅτι τῷ Μωῦσεξ, τῷ ᾿Αδραὰμ, καὶ τῷ Νῶε, καὶ τῷ Ἐνὼχ, καὶ τοῖς ἄλλοις ἁγίοις, ἀλλόφυλον γυναῖκα καὶ πόρνην συνέταξεν, ἵνα καὶ τῆς πίστ:ως ἐπιδείξῃ τὴν δύναμιν, καὶ χαταστείλη «ἣν Ἰουδαίων ὀφρύν. Ἐξαχότιαι μὲν γὰρ αὐτῶν χιλιάδες διὰ τὴν ἀπιστίαν ἐν τῇ ἐρήμῳ κατηναλώβθη. ἐεῖε: οὐδὲν τῆς νομικῆς ἁπονάμενοι πολιτείας" αὕτη δὲ πόῤῥω μὲν οὖσα τῆς τοῦ ᾿Αδραὰμ συγγενείας, ἔξω δὲ τῆς νομικῆς ὑπάρχουσα πολιτείας, ἐν ἀκολασίᾳ τε τὸν πλεῖστον διαδιώσασα χρόνον, διὰ τῆς πίστεως τὴν σωτηρίαν ἐδρέψατο, καὶ τῆς Ἐκκλησίας τὸν τύπον ἐτχιαγράφησεν, Ὥσπερ γὰρ αὔτη μετὰ πίστεως: τοὺς χατασχύπους ἐδέξατο, οὕτω; ἡ Ἐχχληαἰα τοὺς ἀποστόλους. Καὶ καθάπερ ἐκείνη σημεῖον ἔλαθε τῆ: σωτηρίας τὸ σπαρνίον τὸ κόκκινον, οὕτω; ἡ Ἐκκλησία διὰ τοῦ Δεσποτικοῦ αἴματο: τῶν αἰωνίων ἀπήλασεν ἀγαθῶν. Τούτων οὕτω μνημονεύσας, ὁ θεῖος ᾿Απόστολος, χοὶ τὴ τῶν εἰρημένων θεασάμενος πλῆθος, συλλήδην τῶν λοιπῶν μνημονεύει " ### English translation (Claude) “By faith Rahab the harlot did not perish with the disobedient, having received the spies in peace.” And the lawlessness of her life did not prevent her salvation; for faith covered the deeds of her sin. The apostolic wisdom is worthy of admiration, or rather it is fitting to praise the working of the divine Spirit, in that he ranked a foreign woman and a harlot with Moses, Abraham, Noah, Enoch, and the other saints, both to show the power of faith and to humble the pride of the Jews. For six hundred thousand of them were consumed in the desert because of unbelief, having gained nothing from the way of life under the law; but she, though far from kinship with Abraham, outside the way of life under the law, and having spent most of her time in licentiousness, reaped salvation through faith and sketched the type of the church. For just as she received the spies with faith, so the church received the apostles. And just as she received the scarlet cord as a sign of salvation, so the church through the Master’s blood has enjoyed the eternal good things. Having mentioned these things, the divine Apostle, seeing the multitude of what had been said, mentions the rest together: ### Scripture references - Heb 11:31: quotation, high confidence - Josh 2:1–21: allusion, high confidence - Josh 6:25: allusion, high confidence - Num 14:29: allusion, medium confidence - Exod 12:37: allusion, medium confidence ### Translation notes - Heb 11:31. Theodoret’s contrast between Rahab and the unbelieving Israelites in the desert (“to humble the pride of the Jews”) is translated as written. Latin debris from Migne’s column and footnote apparatus removed. Allusions: Josh 2; Josh 6:25; Num 14:29; Exod 12:37. ### Citation (SBL) Theodoret, Interp. Heb. 11.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-31). ## On Heb 11:32 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-32 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that Hebrews names further heroes of faith and only hints at their deeds. ### Greek text λβ΄. ε Καὶ τί ἕτε λέγω; ᾿Επιλείψε: γάρ μς διηγοῦ» 1Ὲ μενον ὁ χρόνος περὶ Ἰ᾿εδεὼν, Βαράκ τε καὶ Σαμψὼν, καὶ Ἱεφθαξ, Δαθίδ τὸ καὶ Σαμουήλ. ν Τούτων τὰ μὲν ὀνόματα τέθεικε, τὰ δὲ τῶν κατορθωμάτων ἐσιώπησεὺ εἴδη. Ἔν δὲ τοῖς ἑξῆς ἀσαφῶς μὲν, λέγει δὲ ὅνως τὰ ἑκάστου πλεονεκτήματα. Εἶτα κοινῇ μνημβονεύει τῶν ἄλλων, καί φησι" ε Καὶ τῶν ἄλλων προφη τῶν, » Λέγει δὲ καὶ τὰ χαταρθωθέντα. ### English translation (Claude) “And what more shall I say? For time would fail me to tell of Gideon, Barak and Samson and Jephthah, David and Samuel.” He has set down their names but kept silent about the kinds of their achievements. In what follows he states, though obscurely, the excellences of each. Then he mentions the others together and says: “and of the other prophets.” He tells also what they achieved. ### Scripture references - Heb 11:32: quotation, high confidence ### Translation notes - Heb 11:32. ### Citation (SBL) Theodoret, Interp. Heb. 11.32 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-32). ## On Heb 11:33 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/11-1/#p-11-33 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret identifies the heroes behind each clause of Heb 11:33–38, from Gideon and Daniel to the Maccabean martyrs, Zechariah, and Isaiah, and explains that the saints await their crowns until the contests of all are finished. ### Greek text λγ΄. ε Οἱ διὰ πίστεως; χατηγωνίσαντο βασιλείας. » Ὃ Τ᾽ εδεὼν τὴν Μαδιὰν χατηνάλωσε, Σαμψὼν τοὺς ἀλλοφύλους, Βαρὰκ τὸ Σισάρα, Δαβὶδ καὶ ᾿Αμμανίτας, καὶ ᾿Αμαληχίτα:, καὶ Σύρους ἐκατέρου:, Σαμουὴλ τοὺς ἀλλοφύλους. ε Εἰργάσαντο δικαιοσύνην.», Τοῦτο κοινὸν τῶν ἁγίων ἁπάντων.ε Ἐπέτυχον ἐπαγγελιῶν. » Καὶ τῷ ᾿Αὐραὰμ ἐπηγγείλατο ὁ θεὸς ἐν τῷ σπέρματι αὐτοῦ εὐλογήσειν πάντα τὰ ἔθνη, καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ τὴν αὑτὴν ξδωχεν εὐλογίαν, καὶ μέντοι καὶ τῷ Δαδ)ὸ τὰς περὶ τοῦ Δεσπότον Χρ!στοῦ δέδωκεν ὑποσχέσεις, καὶ τούτων διὰ τῶν ἔργων τὴν ἀλήθειαν ἔδειξεν, ᾿Επηγγείλατο δὲ καὶ τὴν ἀπὸ Βαθυλῶνος ἑπάνοξον, καὶ τὴν ἐπαγγελίαν πεπλήρωκεν, ε Ἕφραξαν στόματα λεόντων. » Ὁ Δανιήλ. λδ', « Ἔσδεσαν δύναμιν πυρός.» Οἱ περὶ τὸν ᾿Ανανίαν, καὶ ᾿Αζαρίαν, καὶ Μισαὴλ ᾿". ε "Ἔφυγον στό ματα μακαίρας. » Οἱ ἐν πηολέμοι; « Ἐνεδυναμώθησαν ἀπὸ ἀσθενείας "". » Οἱ περὶ τὸν Ζοροβάβελ ἐπανελθόντες, καὶ τῆς μὲν αἰχμαλωσία; ἀπαλλαγέντες, τοὺς δὲ πλησιοχώρους ἐ κλναστάντα; Ὁ νενιχηχότες. « Ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ. ) Καὶ οἱ προῤῥηθέντες, καὶ οἱ τοῦ Ματταθίου “παῖδες, Ἰούδας, καὶ Ἰωνάθης, καὶ Σίμων, ε Παρεμθολὰς ἔκλιναν ἀλλοτρίων. ν» Τὸ αὐτὸ διαφόρως εἴρηκεν. λε΄, « Ἔλαθον γυναῖκες ἐξ ἀναστάσεως τοὺς νε᾿ χροὺς αὑτῶν. » Ἡλία τοῦ πάνυ καὶ Ἑλισσαίου τὰ θαύματα. Ὁ μὲν γὰρ τῆς χήρας, ὁ δὲ τῆς Σωμανίτιδος ἀνέστησε τὸν υἱόν. ε ΓΆλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν. » Οἱ περὶ τὸν Ἐλεάζαρον, καὶ τοὺς ἑπτὰ Μαχχαθαίους, καὶ τὴν τούτοιν μητέρα. «Ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον" ἔτι δὲ δεσμων καὶ φυλακῆς. » Οἱ αὐτοὶ, καλ᾿ ἕτεροι πρὸς τούτοις πολλοί, ζ΄. « Ἐλιθάσθτσαν 5.» Ζαχαρίας ὁ ἱερεὺς, ὁ Ἰωδαὲ υἱός. ε« Ἐπρίτθησαν. » Τὸν προφήτην Ἡσαῖαν «οὔτο πεπονθέναι φασίν. « Ἐπειράσθησαν. καὶ Ἰαχώθ. « Ἐν φόνῳ μακαίρας ἀπέθανον. » Τοῦτο γκαὶ ὁ Κύριος ἔφη" « Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἣ ἀποκτείνασα τοὺς προφῆτας, καὶ λιθοδολήσασα ποὺς ἀπεσταλμένους ἐπ᾽ αὐτὴν.» « Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, οὐκ ἦν ἄξιος ὁ κόσμος ᾽5, ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὁπαῖς τῆς γῆς. οὕτως Ἡλίας ὁ μέγας, οὕτως Ἑλισσαῖος ὁ τῆ: ἐχείνου χάριτος κληρονόμος, οὕτως οἱ πλεῖστοι τῶν προφητῶν, οἵ οὐδὲ οἰκίας ἔσχον ᾽7, ἀλλὰ ξύλα πέμνοντες λθ’, μ΄, ε Καὶ οὗτοι ᾽8. πάντες μαρτυρηθέντες διὰ «ἧς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ θεοῦ περὶ ἡμῶν χρεῖττόν τι προδλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. » Οἱ μὲν οὖν τούτων ἀγῶνξς τοσοῦτοι. καὶ τηλικοῦτοι, ἀλλ᾽ ὅμοςς οὐδέπω τῶν στεφάνων ἀπήλαυσαν. ᾿Αναμένει γὰρ ὁ τῶν ὅλων Θεὸς τοὺς τῶν ἄλλων ἀγῶνας, ἵνα, τοῦ σταδίρυ λυθέντος, βους. ### English translation (Claude) “Who through faith conquered kingdoms.” Gideon destroyed Midian, Samson the foreigners, Barak Sisera, David both the Ammonites and the Amalekites and both kinds of Syrians, Samuel the foreigners. “Worked righteousness.” This is common to all the saints. “Obtained promises.” God promised Abraham to bless all the nations in his seed, and he gave the same blessing to Isaac and Jacob; and he also gave David the promises concerning the Master Christ, and showed their truth by deeds. He promised also the return from Babylon, and fulfilled the promise. “Stopped the mouths of lions”: Daniel. “Quenched the power of fire”: Ananias, Azarias, and Misael. “Escaped the edge of the sword”: those in wars. “Were made strong out of weakness”: those who returned with Zerubbabel, who were set free from captivity and defeated the neighbouring peoples who rose against them. “Became mighty in war”: both those already mentioned and the sons of Mattathias, Judas, Jonathan, and Simon. “Put foreign armies to flight.” He has said the same thing in different words. “Women received their dead by resurrection.” These are the miracles of the great Elijah and of Elisha; for the one raised the son of the widow, the other the son of the Shunammite woman. “Others were tortured, not accepting release, so that they might obtain a better resurrection”: Eleazar, the seven Maccabees, and their mother. “Others experienced mockings and scourgings, and further bonds and imprisonment”: the same, and many others besides. “They were stoned”: Zechariah the priest, the son of Jehoiada. “They were sawn in two”: they say the prophet Isaiah suffered this. “They were tested.” … and Jacob. “They died by murder with the sword.” This the Lord also said: “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her.” “They went about in sheepskins, in goatskins, … of whom the world was not worthy, wandering in deserts and mountains and caves and the holes of the earth.” So the great Elijah, so Elisha, the heir of his grace, so most of the prophets, who did not even have houses, but cutting wood … “And all these, though they received testimony through their faith, did not receive the promise, since God had foreseen something better for us, that apart from us they should not be made perfect.” Such and so great, then, were the contests of these men, yet they have not yet enjoyed the crowns. For the God of the universe is waiting for the contests of the others, so that, when the stadium is dismissed, … ### Scripture references - Heb 11:33–40: quotation, high confidence - Judg 7:19–25: allusion, high confidence - Judg 15:14–16: allusion, medium confidence - Judg 4:15–16: allusion, high confidence - 2 Sam 8:1–14: allusion, high confidence - 1 Sam 7:10–13: allusion, high confidence - Gen 22:18: allusion, high confidence - 2 Sam 7:12–16: allusion, medium confidence - Dan 6:22: allusion, high confidence - Dan 3:23–27: allusion, high confidence - 1 Kgs 17:17–24: allusion, high confidence - 2 Kgs 4:32–37: allusion, high confidence - 2 Chr 24:20–22: allusion, high confidence - Matt 23:37: quotation, high confidence - 2 Kgs 6:1–4: allusion, medium confidence ### Extrabiblical texts - 2 Macc 6:18-7.42 (2 Maccabees): allusion, high confidence - 1 Macc 2:1-2.70 (1 Maccabees): allusion, medium confidence - Ascen. Isa. 5.1-5.14 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - The ref is numbered 11.33, but the section covers Heb 11:33–40. Words are lost in the scan after “They were tested”, in the lemma of 11:37–38, after “cutting wood”, and at the end (all marked “…”). “Zerubbabel” reads the garbled ορόξάδι as Ζοροβάβελ (uncertain). The tradition that Isaiah was sawn in two is reported as hearsay (“they say”); it is found in the Ascension of Isaiah. Footnote apparatus and Latin debris from Migne’s column removed. Quotation: Matt 23:37. Allusions: Judg 4; 7; 15; 2 Sam 8; 1 Sam 7:10–13; Gen 22:18; 2 Sam 7:12–16; Dan 6:22; Dan 3; 1 Kgs 17:17–24; 2 Kgs 4:32–37; 2 Chr 24:20–22; 2 Kgs 6:1–4; 1 Macc 2–16; 2 Macc 6–7. ### Citation (SBL) Theodoret, Interp. Heb. 11.33 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-33). ## On Heb 12:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret urges his readers, surrounded by the cloud of faithful witnesses, to throw off cares and resist easily committed sin, looking to Christ, who suffered willingly for human salvation. ### Greek text α΄. « Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον 35 ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενο; πάντα καὶ τὴν εὐπερίστατον ἀμαρτίαν, δι᾽ ὑπομονῆς Ὁ τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα. »ν Πάντοθεν ἡμῖν, φησὶ, τὰ τῆς εὐσεδείας ἀρχέτυπα πρόκειται, καὶ πλῆθος τοσοῦτον, νέφος τῇ πυχνότητι, μαρτυρεῖ τῇ δυνάμει τῆς πίστεως. Εἰς τούτου: τοιγαροῦν ἀφορῶντες, κοῦφοι περὶ τὸν δρόμὸν γενώμεθα, γκαὶ τὸν τῶν περιττῶν φροντίδων ἀπο ῥίψωμεν ὄγκον. Θύτω γὸρ διαφυγεῖν δυνησόμεθα καὶ τὴν ἁμαρτίαν τὴν ῥᾳδίως συνισταμένην. Ὑπο- "μηγῆς δὲ πρὸ τῶν ἄλλων ἁπάντων δεόμεθα, ἵνα τὸν προκείμενον ἀγῶνα νικήσωμεν. Εὑπερίστατον δὲ τὴν ἁμαρτίαν ἐκάλεσεν, ὡς εὐκόλως συνισταμένην τε γαὶ γινομένην. ΚΚαὶ γὰρ ὀφθαλμὸς δελεάξεται, ἀκοὴ χαταθέλγεται, ἀτ ἢ γαργαρίζετα!, καὶ γλῶσσα ῥᾷστα διολισθαίνει, καὶ ὁ λογισμὸς περὶ τὸ χεῖρον ὀξύῤῥοπο;. Προστίθτ, σι ὃΣ καὶ τὸ μεῖξον ἀρχέτυπον" 8. ε Αφορῶντες εἰς τὸν τῇς πίστεως ἀρχηγὸν καὶ τελξιωτὴῆν Ἰησοῦν. » Κατὰ τὸ ἀνθρώπινον ἀμφότερα πκέθειγεν, « Ὃς ἀντὶ τῇς προχει μένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης χαταφρονήτα:, ἐν δεξιᾷ οὐ θρόνου τοῦ Θεοῦ χεχάθιχεν. » Ἠδύνατο, φτο', μὴ παθεῖν, εἴπερ τοῦτο ἠθέλησεν' ἀλλὰ τοῦ πάἤως ἠνέσχετο, πάντας εὐεργετῶν. Χαρὰ δὲ τοῦ Σωτῆρος, τῶν ἀνθρώπων ἡ σωτηρία, Ὑπὲρ ταύτης τὸ πάθος ὑπέμεινε, καὶ μετὰ τὸ πάθος τῷ γεγεννη: Πατρί. ### English translation (Claude) “Therefore, since we too have so great a cloud of witnesses surrounding us, let us lay aside every weight and the sin that so easily besets us, and let us run with endurance the contest set before us.” On every side, he says, the models of piety lie before us, and so great a multitude, a cloud in its density, bears witness to the power of faith. Looking to them, then, let us become light for the race and throw off the weight of superfluous cares; for so we shall be able to escape also the sin that so easily besets us. Above all else we need endurance, so that we may win the contest set before us. He has called sin “easily besetting” as being readily formed and committed. For the eye is enticed, the hearing is charmed, the touch is tickled, the tongue slips very easily, and the reasoning is quick to incline toward the worse. And he adds the greater model: “looking to Jesus, the author and perfecter of faith.” He has said both with respect to his humanity. “Who for the joy set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” He could, he says, have not suffered, if he had willed it; but he endured the passion, doing good to all. The Saviour’s joy is the salvation of human beings. For its sake he endured the passion, and after the passion [he sits with] the Father who begot him. ### Scripture references - Heb 12:1–2: quotation, high confidence - Ps 110:1 (109:1 LXX): allusion, medium confidence ### Translation notes - The ref is numbered 12.1, but the section covers Heb 12:1–2. A long block of Migne’s Latin column and footnotes read as Greek letters is removed; “The Saviour’s joy” reads the remaining letters τῆρος as Σωτῆρος. The last clause is cut short in the scan; “he sits with” is supplied in brackets. Theodoret’s statement that Christ is called author and perfecter of faith with respect to his humanity, and that he could have not suffered had he willed it, is translated as written. Allusion: Ps 110:1. ### Citation (SBL) Theodoret, Interp. Heb. 12.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-1). ## On Heb 12:3 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-3 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that the readers, unlike the martyrs, have not yet suffered to the point of blood, and that God's discipline shows them to be true sons. ### Greek text γ΄. « ᾿Αναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηχότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὑτοὺς ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐχλυόμενοι. ν Τὸ εὶς αὑτοὺς, ἀντὶ τοῦ εἰς ἑαυτούς. Λογίσασθε, φησὶ, παρ᾽ ὑμῖν αὐτοῖς, πόσην παρὰ τῶν ἀμαρτωλῶν ἀν. τιλογίαν ὑπέμεινεν ὁ τῶν ἁπάντων Δεσπότης. Ἰκανὴν γὰρ ἐντεῦθεν ψυχαγωγίαν χαρπώσεσθϑε, Εἶτα καὶ δριμυτέραν αὑτοῖς ἰατρείαν προσφέρει. τ' δ'-ς΄. « Ὀὔπω μέχρις αἵματος ἀντεχατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι, καὶ ἐχλέλησθε τῇς παραχλήπσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται" Β μου δ, μὴ ὀλιγώρε: παιδείας Κυρίον, μηδὲ ἐχλύην ὑπ᾽ αὐτοῦ ἐλεγχόμενο:. Ὃν γὰρ ἀγαπᾷ Κύριος πα!δεύξι, μαστιγοῖ δὲ πάντα υἱὸν, ὃν παραδέχεται.» Οὺχ ἐναντία ταῦτα τοῖς πρόσθεν “εἰρημένοις. Ἔχεϊ μὲ) γὰρ αὐτοϊς ἐμαρτύρησεν, ὡς; τὴν ἁρπαγὴν τῶν ὑπερ. κόντων μεθ᾽ ἡδονῆς κατεδέξαντο, καὶ γενναίως ἧνεν» καν τὰ ὑπὲρ τῆς εὐσεείας ὀνείδη" ἐνταῦθα δὲ ὡς ὀχλόξουσι ἐπιμέμφεται" εἰς καιρὸν δὲ τὸ, Οὔπω μέἀνταγωνιζόμενοι τέθεικεν, ἐκ παραλλήλου δεικνὺς πότον ἀποδέουσιν ἐχείνων οἵ ἐλιθάσθησαν, καὶ ἐπρίσθησαν, καὶ ἐν φόνῳ μακαίρας ἀπέθανον. Εἶτα τῆς ξ', « Εἰ παιδείαν ὑπομένετε. ν Εἰ 33 φέρετε γεν" ναίως τὰς ἐπιφερομένας παιδείας. « Ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός. Τίς γάρ ἐστιν υἱὸς, ὃν οὐ παιδεύει πατήρ; (η..) Εἰ δὲ χωρίς ἔστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι ἐστὲ, καὶ οὗχ υἱοί. » ΟἹ “πατέρες, φησὶ, τοὺς γνησίους παῖδας παιδεύειν εἰώθασι, καὶ μαστιγουμένους ὑπὸ τῶν διδασκάλων ὁρῶντες, οὐκ ἀνιῶνται. Τὸν γὰρ ἐκ τῖς παιδείας φυόμενον ὁρῶσι καρπόν. Τῶν μέντοι νύθων καταφρονοῦσι παίδων, καὶ τῆς ἴσης αὐτοὺς ἐπιμὲλείας οὐκ ἀξιοῦσιν. Εἰ τοίνυν καὶ ὑμεῖς τὴν παιδεῖτη ἐχχλίνετε, τῆς τῶν νόθων μερίζος ἐστέ. ### English translation (Claude) “Consider him who endured such hostility from sinners against themselves, so that you may not grow weary and faint in your souls.” “Against themselves” is put for “against their own selves.” Reckon, he says, among yourselves how much hostility from sinners the Master of all endured; for from this you will reap sufficient consolation. Then he offers them a sharper remedy as well: “You have not yet resisted to the point of blood in your struggle against sin, and you have forgotten the exhortation that addresses you as sons: ‘My son, do not make light of the Lord’s discipline, nor faint when you are reproved by him. For the Lord disciplines the one he loves, and scourges every son whom he receives.’” This does not contradict what was said earlier. For there he testified of them that they accepted the plundering of their possessions with joy and nobly bore the reproaches for piety’s sake, while here he blames them as flagging. And he has aptly put “not yet [to the point of blood …] struggling,” showing by comparison how far they fall short of those who were stoned and sawn in two and died by murder with the sword. Then … “If you endure discipline.” If you nobly bear the disciplines brought upon you. “God deals with you as with sons. For what son is there whom a father does not discipline? But if you are without discipline, in which all have shared, then you are illegitimate and not sons.” Fathers, he says, are accustomed to discipline their true sons, and when they see them beaten by their teachers they are not grieved, for they see the fruit that grows from discipline. But they disregard illegitimate children and do not count them worthy of the same care. If, then, you too shun discipline, you belong to the portion of the illegitimate. ### Scripture references - Heb 12:3–8: quotation, high confidence - Prov 3:11–12: quotation, high confidence - Heb 10:34: allusion, high confidence - Heb 11:37: allusion, high confidence ### Translation notes - The ref is numbered 12.3, but the section covers Heb 12:3–8. Words are lost in the scan in the remark on “not yet to the point of blood” and before the lemma of 12:7 (marked “…”). Theodoret reads the lemma εἰς αὐτούς (“against themselves”) as reflexive. Quotation: Prov 3:11–12, quoted within Hebrews. Allusions: Heb 10:34; Heb 11:37. ### Citation (SBL) Theodoret, Interp. Heb. 12.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-3). ## On Heb 12:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret contrasts the short-lived and fallible discipline of human fathers with God's discipline, which aims to make us share his holiness. ### Greek text θ΄. « Εἴτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας Ὁ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ξήσομεν;» Τὴν παρὰ τῶν σωματικῶν πατέρων προσφερομένην παιδείαν δεχόμενοι, τοῦ πνευματικοῦ Πατρὸς τὴν παιδείαν οὐκ ἀσπαζόμεθα; Πατέρα καὶ ν πνευμάτων τὸν πνευματικὸν πατέρα χέκχληχεν, ὡς τῶν πνευματικῶν χαρισμάτων πηγήν. Δι᾿ ἐκείνων δὲ ἡμῖν δέδωκε τὸ τῆς νἱοθεσίας ἀξίωμα. Ἔπειτα δείκνυσι καὶ τὸ τῆς παιδείας διάφορον. υ, « Οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας, κατὰ τὸ δ»: χοῦν αὐτοῖς ἐπαίδευον' ὁ δὲ ἐπὶ τὸ συμφέρον. εἰ; τὸ μεταλαδεῖν τῆς ἁγιότητος αὐτοῦ. » Καὶ ἐτ᾽ ἐκεί νων μὲν εἴρηκε, κατὰ τὸ δοκοῦν. Οὐ γὰρ ἅπαντες τὸ συμφέρον διδάσκουσιν. Ἐπὶ δὲ τοῦ Θεοῦ τὸν Α καρπὸν ἔδειξε τῆς παιδείας. ᾿Αγίους γὰρ ἡμᾶς, φησὶν, ἀποφῆναι βούλεται, καὶ τῆς οἰκείας ἁγιότητος χοι- ### English translation (Claude) “Moreover, [we had] the fathers of our flesh [to discipline us and we respected them]; shall we not much rather be subject to the Father of spirits and live?” Do we, who accept the discipline given by our bodily fathers, not welcome the discipline of the spiritual Father? He has called the spiritual Father the Father of spirits as the source of the spiritual gifts; and through these he has given us the dignity of adoption. Then he shows also the difference in the discipline: “For they disciplined us for a few days as seemed good to them, but he for our benefit, that we may share his holiness.” And of the former he said “as seemed good to them,” for not all of them teach what is beneficial; but in God’s case he showed the fruit of the discipline. For he wishes, he says, to make us holy and sharers of his own holiness … ### Scripture references - Heb 12:9–10: quotation, high confidence ### Translation notes - The ref is numbered 12.9, but the section covers Heb 12:9–10. Words of the lemma 12:9 lost in the scan are supplied in brackets from Hebrews; the section breaks off at its end (marked “…”). Footnote apparatus removed. ### Citation (SBL) Theodoret, Interp. Heb. 12.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-9). ## On Heb 12:11 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-11 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that discipline bears fruit later, identifies the sources of Heb 12:12–13 in Proverbs and Isaiah, and argues that the promise of healing for the lame refutes Novatian's refusal of repentance to the lapsed. ### Greek text ια΄. « Πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεὶ χαρᾶς εἶναι, ἀλλὰ λύπης" ὕστερον δὲ καρπὸν εἷρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης. » Πάσης παιδείας τὰ προοίμια λυπηρὰ, καὶ λίαν ἀνιαρά" ἀλλ᾽ ἀξιαγάστους φύει καρποὺς, πὴ" κατὰ Θεὸν εἰρήνην, καὶ τὴν ἐπαινουμένην δικαιοσύνην. Οὕτω καὶ ὁ Κύριος ἔφη, ὅτι "᾽ « Στενὴ ἡ πύ- 2η, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν.» ᾿ ιβ', ιγΊ. ε Διὸ τὰς 3 παρειμένα; χεῖρας, καὶ τὰ πιαραλελυμένα γόνατα ᾿“ἀνορθώδατε. Καὶ τροχιὰς ὁρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν. ἐχτραπῇ, ἰαθῇ δὲ μᾶλλον. ν» Τούτων τὰ μὲν ἐκ τῶν Παρο:μιῶν, τὰ δὲ ἐκ τῆς Ἡσαΐου τέθεικε προφητείας, Τὸ μὲν γὰρ, Τροχιὰς ἐρθὰς ποιήσατε τοῖς ποσὶν, ἡ Παροιμιαχὴ διδάσκει παραίνεσις" τὸ δὲ, ᾿Ισχύσατε χεῖρας παρειμένας, καὶ γόνατα παραλελυμένα, ὁ προφήτης εἴρηκεν ᾿Ησαῖας. Αἰνίττεται δὲ διὰ τούτῶν ὁ θεΐος ᾿Απόστολος, ὡς πρὸς τὸ πλῆθος τῶν κινδύνων ὀχλάζοντες, ὀκνηρότεροι πε ρὶ τὸν τῆς εὐσεδείας ἐγένοντο δρόμον" ἱκανὰ δὲ ταῦτα καταλῦσαι καὶ Ναυάτου τὸν τῦφον, Τοὺς γὰρ λαμπρῶς ἀγωνισαμένοὺς, εἶτα χαυνωθέντας διαῤῥώννυσι, καὶ τοῖς τῆς μετανοίας θεραπεύει φαρμάκοις. Χωλὸν γὰρ εἰπὼν, τὴν ἴασιν ἐπηγγείλατο. Προσφέρει δὲ αὐτοῖς καὶ τῆς πρακτικῆς ἀρετῆς ὑποθήκας " ### English translation (Claude) “All discipline for the present seems to be not of joy but of grief, but later it yields the peaceful fruit of righteousness to those who have been trained by it.” The beginnings of all discipline are painful and very distressing, but it produces admirable fruits: peace according to God and the righteousness that is praised. So too the Lord said: “Narrow is the gate and hard the way that leads to life.” “Therefore straighten the drooping hands and the weakened knees, and make straight paths for your feet, so that what is lame may not be turned aside but rather healed.” Of these words he has taken some from Proverbs and some from the prophecy of Isaiah. For “Make straight paths for your feet” is taught by the exhortation of Proverbs, while “Be strong, you drooping hands and weakened knees” the prophet Isaiah said. Through these words the divine Apostle hints that, flagging before the multitude of dangers, they had grown more sluggish in the race of piety. And these words are enough to destroy the conceit of Novatus as well. For he strengthens those who had contended splendidly and then grown slack, and heals them with the medicines of repentance; for in saying “lame” he promised healing. And he offers them also counsels of practical virtue: ### Scripture references - Heb 12:11–13: quotation, high confidence - Matt 7:14: quotation, high confidence - Prov 4:26: quotation, high confidence - Isa 35:3: quotation, high confidence ### Translation notes - The ref is numbered 12.11, but the section covers Heb 12:11–13. “Novatus” (Ναυάτος) is Theodoret’s name for Novatian, whose followers refused readmission to those who lapsed in persecution; the polemic is translated as written. Quotations: Matt 7:14; Prov 4:26; Isa 35:3. ### Citation (SBL) Theodoret, Interp. Heb. 12.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-11). ## On Heb 12:14 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-14 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains holiness as a chastity possible in marriage, reads Esau's tears as envy rather than repentance against the Novatianists, makes Esau a type of the Jews and Jacob of the gentiles, and contrasts the terrors of Sinai with the festal gathering of the heavenly Jerusalem. ### Greek text ιδ΄. « Εἰρήνην διώκετε μετὰ πάντων. » Τοῦτο καὶ Ῥωμαίοις ἐπιστέλλων εἴρηκεν" «Εἰ δυνατὸν γὰρ, φησὶ, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες. » Τὸ σὸν ποίησον" δεῖξον τὴν προθυμίαν. ε Καὶ τὸν ἑγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. » Αγιασμὸν τὴν σωφροσύνην ἐκάλεσε" ταύτην δὲ δυνατὸν καὶ τοὺς ἐν γάμῳ κατορθῶσαι. «ε Τίμιος γὰρ ὁ γάμος, καὶ ἡ κοίτη ἀμίαντος " πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. » ιε΄, ε« Ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος ποῦ Θεοῦ. » Μὴ μόνον δὲ ἑαυτῶν, ἀλλὰ καὶ ὅετε, καὶ τὸν χειραγωγίας δεόμενον ἱατρεύσατε. « Μή τις ῥίκα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ διὰ ταύτης μιανθῶσιν οἱ πολλοί, » Τοῦτο καὶ Κορινθίοις γέγραφεν" « Οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ; » Ῥίζαν δὲ πικρίας, καὶ τὰ πονηρὰ δόγματα, καὶ τὸν διεφθαρμένον ὠνόμασε βίον. Τοῦτο γὰρ ἐπήγαγε" ᾿ "ς΄. « Μή τις πόρνος, ἢ βέθηλος, ὡς Ἡσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὑτοῦ. » Πορνείαν τοῦ Ἡσαῦ τὴν γαστριμαργίαν ἐκάλεσε. Διὰ ταύτην γὰρ ἀπέδοτο τῶν πρωτοτοχίων τὴν εἰλ᾽γίαν. Οὐκ ἂν δέ τις ἁμάρτοι", πορνείαν αὐτοῦ χαλέσα: καὶ τὸν παράνομον γάμον " ἀλλοφύλους γὰρ γυναῖκας ἠγάγετο. " ιζ΄, « Ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων χληρονο- ᾿ μῆσαι τὴν εὐλογίαν, ἀπεδογιμάσθη " μετανοίας γὰρ τόπον οὐκ εὗρε, καίπερ μετὰ δακρύων ἐχζητήσας. αὑτήν. ν Καὶ τοῦτο οἱ ΝΝαυάτου ὅπλον οἰκεῖον νομίζουτιν, ἀλλὰ τοῖς οἰκείοις βληθήσοντα! βέλεσιν. Ὁ γὰρ Ἡσαῦ οὐ μετανοῶν ἐδάκρυσεν, ἀλλὰ τῇ τὸῦ ἀδιλτοῦ φθονῶν εὐπραξίᾳ. Ταυτὸ δὲ τοῦτο χοὶ ὁ Κάϊν ὑπέμεινε. ε« ΣυνέπεσΞε γὰρ, φησὶ, τὸ πρόσωπον αὐτοῦ" » ἀλλ᾽ οὐκ ὅτι κακῶς προσενήνοχεν, ἀλλ᾽ ἐπειδὴ τὸν ἀδελφὸν εἰὸς ψήφῳ θείᾳ τετιμημένον, Καὶ ὁ εἴος ᾿Απόστολος τοῦτο δι᾽ ὧν εἶπεν ἡνίξατο. Μεταγοίας γὰρ, φητὶ, τόπον οὐκ εὗρεν, ἀντὶ τοῦ, Οὐκ εἷρΞ τὴν τῆς μετανηίας ὁδὸν, οὐδὲ ἑθρέντσεν ἐφ᾽ οἷς κακῶς ἐδουλεύσατο. Θδύρατο ὃξ, οὐ τὴν ἀλλὰ τὴν τοῦ Ἰακὼ εὐχληφίαν. Καὶ μαρτυρεῖ τὰ ῥήματα" ε« Ἐγγισάτωσαν γὰρ, ἔφη, αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, ἵνα ἀποχτείνω Ἰακὼβ τὶν ἀδελφόν μου, » Οὐκ ἁπῬλῶς δὲ ἐῶν κατὰ τὸν Ἡταῦ ἐμνημόνευσεν ὁ θεῖος ᾿Απόπτολος, ἀλλὰ διδάσκων ὡς καὶ ἐκεῖνος πρωτότοκος ὧν, διὰ γαστριμαργίαν καὶ μοχθηρίαν ἀπεστερέθη τῆς εὐλογίας, Καὶ Ἰουδαῖοι ποῖ; πρωτοτοχίοις τετιμν μένοι, καὶ τοῖς περιττοῖς ποῦ νόμου διὰ γαστριμαργίαν" δεδουλωμένοι, τῆ; σωτηρίας ἐξέπεσον " τὰ δὲ ἔθνη, ὁ νέος λαὺς, οὗ τύπος ὁ Ἰαχὼδ, τῶν πρωτοτοχίων ἀπήλαυσε. Παρ. εὐγοᾷ ποῖνον τοῖς ἐξ Ἰουδαίων πεπιστευκόσι, μὴ τοῦ προωιτοτόχον τὴν παρανομίαν ζηλῶσαι, ἀλλὰ τῖς τοῦ νεωτέρου λαοῦ μεταλοχεῖν εὐλογίας. Ἔντεῦθεν πάλ εἰς παρ:εξέτατιν ἑτέραν μεταφέρει τὸν λόγον" δεικνὺς τῶν ὑπὸ τοῦ Δεσπότου Χριστοῦ χορηγηθέντων ἀγαθῶν τὴν ὑπεροχήν. ὄρει, καὶ χεχαυμένῳ πυρὶ, καὶ γνόφῳ, καὶ σχύτω, καὶ θυέλλῃ, καὶ σάλπιγγος ἤχῳ, καὶ φωνῇ ῥημάτων, ἧς οἱ ἀχούσαυτες παρητήσαντο μὴ προττεθῆναι αὐτοῖς λόγον. Οὐκ ἔφερον γὰρ τὸ διχστελλόμενον, ἂν θηρίον θίγῃ τοῦ ὄρους, λιθοθοληθέσεται. Καὶ οὕτω Οόξ εἰμι καὶ ἔντρομος. » Φοῦερὰ, φησὶν, ἦν ἐκεῖνα τὰ ἐν τῷ Σινᾷ ὄρει γεγενημένα " πῦρ ὁρατὸν, καὶ Ὁ καπνὸς πάντοσε περιθέων, καὶ γνόφος, καὶ καὶ ὑύελλα, καὶ σάλπιγγος ἠχὴ φοβερά. Καὶ τοσοῦτον ἐντεῦθεν ἐνεγένετο δέος, ὡς μὴ μόνον τὸν λαὸν εἰπεῖν τῷ θεσπεσίῳ Προφήτῃ " ΛΔάλει πρὸς ἡμᾷ; σὺ, καὶ μῇ λαλείτω πρὸς ἡμᾶς ὁ θεὸς, ἀλλὰ καὶ αὐτὸν τὸν νομο- Καὶ τὰ μὲν φοδερὰ ἔδτιξε, τὸν ὃὲ ὁλαστῆταντα ἐκ τούτων καρπὸν οὐκ ἐγύμνωσε" φανταζόμενον δὲ εἶπεν, ἐπειδὴ οὐκ αὐτὸν ἑώρων τὸν τῶν ὅλων θεὸν, ἀλλὰ τινα φαντασίαν τὴς θεία: ἐπιτανείας. ἔκ] λύπτε: δὲ λοιπὴν τὸν τἧς χάριτος σκοπὸν, … φησιν" κβ'-κδ΄. « ᾿Αλλὰ προσεληλύθατε 5 Σιὼν ὄρε:, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάτιν ἀγγέλων, πανηγύρει δ᾽ καὶ ἐκκλησίᾳ πρωτοτύχων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρείττονα λαλοῦντι παρὰ τὸν “Αδελ. » Ἔχεϊζ, φησὶ, δέος, ἐνταῦθα δὲ ἑορτὴ καὶ πανἡγυρίς" καὶ ἐκεῖνα μὲν ἐν τῇ γῇ, ταῦτα δὲ ἐν ποἷ; οὐρανοῖς " ἐκεῖ χιλιάδες ἀνθρώπων, ἐνταῦθα δὲ μυριάδες ἀγγέλων " ἐκεῖ ἄπιστοι καὶ παράνομοι, ἐνταῦθα ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν «οἷς οὐρανοῖς, καὶ πνεύματα δικαίων τετελειωμένων" ἐκεῖ διαθήκη παλαιὰ, ἐνταῦθα καινή " ἐκεῖ δοῦλος μεσίτης, ἐνταῦθα Υἱός " ἐκεῖ αἷμα ἀλόγων, ἐνταῦθα αἷμα ᾿Αμνοῦ λογικοῦ. Τὸ δὲ, κρείττονα λαϊοῦντι παρὰ εὸν Αδκι, ἀντὶ τοῦ, Διὰ τῶν πραγμάτων φθεγγόμενον, καὶ τὴν οἰκείαν δεικνύον ἐνέργειαν. Τὸ μὲν γὰρ τοῦ “Α6ελ αἷμα ἄδεται " τοῦτο δὲ καὶ ἕνερχεῖ τὴν τῶν ἀνθρώπων σωτηρίαν. Πρωεοτόκους δὲ τοὺς ἐκλεκτοὺς κέκληκεν, ἐπειδὴ διπλοῦν κλῆρον κατὰ τὸν νόμον ἐλάμβανον οἱ πρωτότοκοι. Ταῦτα δὲ εἴρηκε, καὶ τὴ ὑπεροχὴν τούτων δεικνὺς, καὶ σπου… « Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα, Εἰ γὰρ ἐκεῖνοι οὐκ ἔφυγον τὸν ἐπὶ γῆς παραιττσάμενοι χρηλατίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ὁ π᾿ οὐρανῶν ἀποπτρεφόμενοι, ν 'Ἐπειδῇ ξρασαν ἐκεῖνοι « Λάλει πρὸς ἡμᾶς σὺ, καὶ μὴ λαλείτω πρὺς ἡμἃς ὁ Θεοὺς, ν παρακελεύεται αὐτοῖς μὴ ζηλῶσαι τὴν ἐχείνων παχύτητα, μηδὲ παραπλησίως ἐκείνοις καταλιπεῖν τὸν Δεσπότην, καὶ πρὸς τὸν οἰκέτην δραμεῖν, καὶ ἀντὶ τοῦ Θεοῦ δ τὸν Διωῦσέα λαθεῖν, καὶ ἀντὶ τῶν καινῶν προσμεῖναι τοῖς παλαιοῖς. Καίτοι, φησὶν, οὐκ οὐρανόθεν αὑτοῖς ὁ Θεὺς, ἀλλ᾽ ἐν τῷ Σινᾷ ὄρει τὴν νομοθεσίαν ἐδίδου “ ἡμεῖς δὲ τὴν ἀπ᾽ οὐρανῶν ἐπιφάνειαν προσδεχόμεθα τοῦ Δεσπότου. Καὶ διδάὅχων ὡς αὐτὸς καὶ τούτων κἀκείνων νομοθέτης γε- «ς΄. « Οὗ ἡ φωνὴ τὴν γῆν ἐσάλεξυσε τότε. » Ἔσαλεύθη γὰρ τὸ ὄρος, τοῦ Θεοῦ σημαῖνον τὴν ἐπιφάν υξιαν. ε Νὺν δὲ ἐπαγγέλλεται. λέγων " Ἔτι ἅπαξ ἐγὼ “εἰω οὐ «μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανάν; ν Αὐτὸς, φησὶ ", καὶ τότε τὴν γῆν ἔσεισεν "᾽, αὐτὸς καὶ τὸν οὐρανὸν σὺν τῇ γῇ προηγόρενσε κτ΄. ε Τὸ δὲ, ἔτι ἅπαξ, δηλοῖ “τῶν σαλενομένων τὴν μετάθεσιν, ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ «αλευόμενα. ν Σεισμοὶ, φησὶ, γίνονται συνεχεῖς. Τὸ «οἰνυν ἅπαξ μεταδολήν τινα πραγμάτων δηλοῖ, καὶ … τῶν φθειρομένων τὴν ἐπὶ τὰ κρείττω μετάστασιν, … ἅπερ μόνιμον λοιπὸν ἕξει τὴν φύσιν. ### English translation (Claude) “Pursue peace with all.” This he also said in writing to the Romans: “If possible, so far as it depends on you, living at peace with all people.” Do your part; show your eagerness. “And holiness, without which no one will see the Lord.” He has called chastity holiness; and this can be achieved also by those in marriage: “For marriage is honourable, and the bed undefiled; but God will judge the sexually immoral and adulterers.” “Seeing to it that no one falls short of the grace of God.” Not only of yourselves, but also … and heal the one who needs guidance. “That no root of bitterness springing up cause trouble, and through it the many be defiled.” This he also wrote to the Corinthians: “Do you not know that a little leaven leavens the whole lump?” He has named as a root of bitterness both wicked doctrines and a corrupt life. For this is what he added: “That no one be sexually immoral or profane like Esau, who for a single meal sold his birthright.” He has called Esau’s gluttony sexual immorality; for through it he sold the blessing of the birthright. But one would not be wrong to call his unlawful marriage sexual immorality too; for he took foreign wives. “For you know that afterward, when he wished to inherit the blessing, he was rejected; for he found no place for repentance, though he sought it with tears.” This too the followers of Novatus think a weapon of their own, but they will be struck with their own arrows. For Esau wept not in repentance but in envy of his brother’s good fortune. The same thing Cain also suffered: “For his face fell,” it says; not because he had offered badly, but because he saw his brother honoured by the divine verdict. And the divine Apostle hinted at this by what he said. For “he found no place for repentance,” he says, means: he did not find the way of repentance, nor did he lament the evil he had planned. He wailed not … but at Jacob’s good fortune. And his words bear witness: “Let the days of mourning for my father draw near,” he said, “that I may kill my brother Jacob.” Not without reason did the divine Apostle mention Esau, but to teach that just as he, though he was the firstborn, was deprived of the blessing through gluttony and wickedness, so the Jews, though honoured with the rights of the firstborn, were enslaved through gluttony to the superfluous things of the law and fell from salvation, while the gentiles, the new people, whose type is Jacob, enjoyed the rights of the firstborn. So he exhorts those of the Jews who had believed not to emulate the lawlessness of the firstborn but to share in the blessing of the younger people. From here he again turns the discourse to another comparison, showing the superiority of the good things provided by the Master Christ: “[For you have not come to a mountain that can be touched,] and to burning fire, and darkness and gloom and whirlwind, and the sound of a trumpet and a voice of words, which those who heard begged that no further word be spoken to them. For they could not bear what was commanded: ‘If even a beast touches the mountain, it shall be stoned.’ And so [terrifying was the sight that Moses said, ‘I am terrified] and trembling.’” Fearful, he says, were the things that took place on Mount Sinai: visible fire, smoke running about everywhere, gloom, … whirlwind, and the fearful sound of a trumpet. And such dread arose from them that not only did the people say to the inspired prophet, “You speak to us, and let not God speak to us,” but even the lawgiver himself … He showed the fearful things but did not lay bare the fruit that grew from them; and he said “the sight,” since they did not see the God of the universe himself, but a certain appearance of the divine manifestation. Next he reveals the purpose of grace … he says: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to a festal gathering and church of the firstborn enrolled in heaven, and to God the judge of all, and to the spirits of righteous men made perfect, and to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than Abel.” There, he says, was dread, here a feast and festal gathering; those things on earth, these in heaven; there thousands of human beings, here myriads of angels; there unbelievers and lawbreakers, here the church of the firstborn enrolled in heaven and the spirits of righteous men made perfect; there an old covenant, here a new; there a servant as mediator, here the Son; there the blood of irrational animals, here the blood of a rational Lamb. “Speaks better than Abel” means: it utters by deeds and shows its own working. For Abel’s blood is celebrated in song, but this one even effects the salvation of human beings. He has called the elect firstborn, since under the law the firstborn received a double portion. He has said these things both to show their superiority and, eager … “See that you do not refuse the one who speaks. For if they did not escape when they refused the one who warned them on earth, much less shall we who turn away from the one who warns from heaven.” Since they said, “You speak to us, and let not God speak to us,” he urges them not to emulate their dullness, nor like them to leave the Master and run to the servant, taking Moses in place of God, and remaining with the old things in place of the new. And yet, he says, God gave them the law not from heaven but on Mount Sinai, while we await the Master’s manifestation from heaven. And teaching that he himself became lawgiver of both the one and the other … “Whose voice then shook the earth.” For the mountain was shaken, signifying God’s manifestation. “But now he has promised, saying, ‘Yet once more I will shake not only the earth but also heaven.’” He himself, he says, shook the earth then, and he himself foretold heaven together with the earth. “And this ‘yet once more’ indicates the removal of what is shaken, as of things that have been made, so that what is not shaken may remain.” Earthquakes, he says, happen frequently; so “once” indicates a certain change of things, and … the change of perishable things to what is better, … which will thereafter have an abiding nature. ### Scripture references - Heb 12:14–27: quotation, high confidence - Rom 12:18: quotation, high confidence - Heb 13:4: quotation, high confidence - 1 Cor 5:6: quotation, high confidence - Gen 25:29–34: allusion, high confidence - Gen 26:34–35: allusion, high confidence - Gen 27:34–38: allusion, high confidence - Gen 4:5: quotation, high confidence - Gen 27:41: quotation, high confidence - Exod 19:12–19: allusion, high confidence - Exod 20:19: quotation, high confidence - Deut 9:19: allusion, medium confidence - Gen 4:10: allusion, medium confidence - Deut 21:17: allusion, high confidence - Hag 2:6: quotation, high confidence ### Translation notes - The ref is numbered 12.14, but the section covers Heb 12:14–27. Words are lost in the scan at several places (marked “…”); words of the lemmas 12:18 and 12:21 lost in the scan are supplied in brackets from Hebrews. Theodoret’s statement that chastity (“holiness”) can be achieved in marriage, his reading of Esau’s “sexual immorality” as gluttony or his marriage to foreign wives, his argument against the followers of Novatus (Novatian), and his typology of Esau as the Jews and Jacob as the gentiles are translated as written. A long block of Migne’s Latin column and footnotes read as Greek letters is removed. Quotations: Rom 12:18; Heb 13:4; 1 Cor 5:6; Gen 4:5; Gen 27:41; Exod 20:19; Hag 2:6, quoted within Hebrews. Allusions: Gen 25:29–34; Gen 26:34–35; Gen 27:34–38; Exod 19:12–19; Deut 9:19; Deut 21:17; Gen 4:10. ### Citation (SBL) Theodoret, Interp. Heb. 12.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-14). ## On Heb 12:28 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-12-28 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains the unshakable kingdom as lasting and notes the call to reverent worship. ### Greek text κη΄. «Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι᾽ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ, μετὰ αἰδοῦς καὶ εὐλαδείας. » Τὸ δὲ, ἀσάλευτον, ἀντὶ τοῦ, Διαρκῇ, τέθεικεν. Ἔξειξε δὲ καὶ πῶς δεῖ προσφέρειν τῷ Θεῷ τὴν λατρείαν. Εἶτα καὶ τῶν θείων λογίων ἀναμιμνήσκει, τῷ φόδιρ ποιῶν, κθ΄. « Καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον. » Πάλιν δὲ τὴν ἡθικὴν προσφέρει παραίνετιν. ### English translation (Claude) “Therefore, since we are receiving a kingdom that cannot be shaken, let us have grace, by which we may offer acceptable worship to God with reverence and awe.” He has put “cannot be shaken” for “lasting.” And he showed how one must offer worship to God. Then he also recalls the divine oracles, producing fear: “For our God is a consuming fire.” And again he offers moral exhortation. ### Scripture references - Heb 12:28–29: quotation, high confidence - Deut 4:24: quotation, high confidence ### Translation notes - The ref is numbered 12.28, but the section covers Heb 12:28–29. Allusion: Deut 4:24, quoted within Hebrews. ### Citation (SBL) Theodoret, Interp. Heb. 12.28 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/12-28). ## On Heb 13:1 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-1 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret notes that the word for brotherly love joins "friend" and "brother." ### Greek text α΄. « Ἢ φιλαδελφία μενέτω. : Ἡ τοῦ ὀνόματος συνθήκη τὴν ἐπίτασιν τῆς ἀγάπης δηλοῖ. Ἔχ φίλου γὰρ καὶ ἀδελφοῦ ἕν συνέθηκεν ὄνομα. ### English translation (Claude) “Let brotherly love continue.” The composition of the word shows the intensity of the love; for he has formed one word from “friend” and “brother.” ### Scripture references - Heb 13:1: quotation, high confidence ### Translation notes - Heb 13:1. The Greek φιλαδελφία combines φίλος (“friend”) and ἀδελφός (“brother”). ### Citation (SBL) Theodoret, Interp. Heb. 13.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-1). ## On Heb 13:2 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-2 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret illustrates hospitality from Abraham and Lot, urges care for those who suffer for piety, and contrasts marriage, instituted and blessed by God from the beginning, with adultery and sexual immorality. ### Greek text β΄. ε« Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε " διὰ ταύ- «ἧς γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. » ᾿Αδραὰμ ὁ πατριάρχης ὡς ἀνθρώποις γὰρ προσελθὼν, εὗρεν ἀγγέλους, καὶ τὸν ἀγγέλων Δεσπότην. Οὕτω καὶ ὁ μακάριος Λὼτ, ὡς ἀνθρώπους μὲν ὑπεδέξατο τοὺς ἀγγέλους, ὡς δὲ παρ' ἀγγέλων τὴν εὐλογίαν ἐδέξατο. « … τῶν χαχουχουμένων, ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.» Κοινωνεῖτε διὰ τῆς συμπαθείας, καὶ τῆς προσφόρου θεραπείας, τοῖς ταῦτα πάσχουσι διὰ᾽ τὴν εὐσέδειαν. δ᾽, « Ἑίμιος ὁ γάμος ἐν πᾶσι 5}, καὶ ἡ κοίτη ἀμίαντος" πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός.» … Τὸ μὲν γὰρ ἔννομον, τὸ δὲ λίαν παράνομον. Καὶ τὸ μὲν ὁ Θεὸς ἐνομοθέτησεν ἐξ ἀρχῆς " « Ποιήσωμεν γὰρ αὐτῷ, ἔφη, βοηθὸν κατ᾽ αὐτόν. » Καὶ διαπλάσα; ἤγαγε καὶ συνῆψε, καὶ τὴν γαμήλιον δέδιυχεν εὐλο- Υἱαν " ε Αὐξάνεσθε, λέγων, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν.» Τὴν δὲ μοιχείαν καὶ πορνείαν ὁ ἀκόλαστος ἐπεισήγαγε λογισμός. ### English translation (Claude) “Do not forget hospitality; for through it some have entertained angels unawares.” For the patriarch Abraham, approaching them as men, found angels and the Master of angels. So also the blessed Lot received the angels as men, but received the blessing as from angels. “[Remember those in bonds, as bound with them, and] those who are ill-treated, as being yourselves also in the body.” Share, through sympathy and fitting care, with those who suffer these things for the sake of piety. “Marriage is honourable in all, and the bed undefiled; but God will judge the sexually immoral and adulterers.” … For the one is lawful, the other utterly unlawful. And God legislated the one from the beginning: “Let us make for him,” he said, “a helper suited to him.” And having formed her, he brought her and joined them, and gave the marriage blessing, saying, “Increase and multiply and fill the earth.” But adultery and sexual immorality were brought in by licentious reasoning. ### Scripture references - Heb 13:2–4: quotation, high confidence - Gen 18:1–8: allusion, high confidence - Gen 19:1–3: allusion, high confidence - Gen 2:18: quotation, high confidence - Gen 2:22: allusion, high confidence - Gen 1:28: quotation, high confidence ### Translation notes - The ref is numbered 13.2, but the section covers Heb 13:2–4. Words of the lemma 13:3 lost in the scan are supplied in brackets from Hebrews; a few words of the comment on 13:4 are lost in Latin debris (marked “…”). Theodoret’s statement that Abraham found among his guests “the Master of angels” is translated as written. Latin debris from Migne’s column removed. Quotations: Gen 2:18; Gen 1:28. Allusions: Gen 18:1–8; Gen 19:1–3; Gen 2:22. ### Citation (SBL) Theodoret, Interp. Heb. 13.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-2). ## On Heb 13:5 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-5 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains that Hebrews forbids not the use of money but love of money, and grounds contentment in God's promise. ### Greek text ε΄. « ᾿Αφιλάργυρος ὁ τρόπος. ν Οὐ τὴν χιῆσιν ἀπηγόρευσεν, ἀλλὰ τὸ χρημάτων ἐρᾷν. Ἐντεῦθεν γὰρ ἡ πλεονεξία γεννᾶται. « ᾿Αρκούμενοι τοῖς παροὔσιν. ν» Αὄξειν τὰ ὄντα σκουδαζέτω μηδείς " ἐπαινουμένη γὰρ ἢ αὐτάρκεια. Δίδωσι δὲ καὶ ἐχέγγνον Ὁ τῆς παραινέσεως ἱκανόν. « Αὐτὸς γὰρ εἴρηκεν" Οὐ μή σε ἀνῶ, οὐδ᾽ οὐ μὴ σε ἐγχαταλίπω. » ᾿Αψευδὴς ὁ ὑποσχόμενος, πιστῶς τὴν ἐπαγγελίαν δεξώμεθα᾽ “οὔτο γὰρ ἐπήγαγεν " ### English translation (Claude) “Let your way of life be free from love of money.” He did not forbid the use of money, but the love of money; for from this greed is born. “Being content with what you have.” Let no one strive to increase his possessions; for self-sufficiency is praised. And he gives a sufficient guarantee for the exhortation: “For he himself has said, ‘I will never leave you nor forsake you.’” The one who promised does not lie; let us receive the promise faithfully. For this is what he added: ### Scripture references - Heb 13:5: quotation, high confidence - Deut 31:6: allusion, high confidence - Josh 1:5: allusion, high confidence ### Translation notes - Heb 13:5. Latin debris from Migne’s column removed. Allusions: Deut 31:6; Josh 1:5, quoted within Hebrews. ### Citation (SBL) Theodoret, Interp. Heb. 13.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-5). ## On Heb 13:6 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-6 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret says the quotation from Ps 118 was added to give the readers courage against persecutors. ### Greek text ς΄. « Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν " Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοδηθήσομαι τί ποιήσει μοι ἄνθρω. πος. » ᾿Αναγκαίως καὶ τοῦτο τῇ παραινέσει προῦἥἡρμοσεν, ἵνα καταθαῤῥήσωσι τῶν διωκόντων, εἰς τὸν δ) ἐν πᾶσι τὸ ### English translation (Claude) “So that we may confidently say, ‘The Lord is my helper, and I will not fear; what will man do to me?’” He necessarily fitted this too to the exhortation, so that they might take courage against their persecutors, [looking] to the one who in all things … ### Scripture references - Heb 13:6: quotation, high confidence - Ps 118:6 (117:6 LXX): quotation, high confidence ### Translation notes - Heb 13:6. The section breaks off in the scan (marked “…”); “looking” is supplied in brackets. Quotation: Ps 118:6 (LXX 117:6), quoted within Hebrews. ### Citation (SBL) Theodoret, Interp. Heb. 13.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-6). ## On Heb 13:7 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-7 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret identifies the departed leaders as Stephen and the two Jameses and reads "yesterday and today" of Christ's humanity and "forever" of his divinity, in one Son. ### Greek text ζ΄. ε Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ, ὧν ἀναϑεωροῦντες τὴν ἔχόασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν, ν» Περὶ τῶν ἤδη τετελευτηκότων ἁγίων ἔφη, Στεφάνου τοῦ πρωτομάρτυρος, Ἰαχώδου τοῦ Ἰωάννου ἀδελφοῦ, Ἰαχώξου τοῦ ἐπίκλην Δικαίον. Καὶ ἕτεροι δὲ πλεῖστοι ὑπὸ τῆς Ἰουδαίων ἀνῃρέθησαν λύττης. Εἰς τούτους, φησὶν, ἀφορῶντες, καὶ τὴν ἀξιέπαινον αὐτῶν μανθάνοντες πολιτείαν, τὴν πίστιν πη. « Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας, ν» Καὶ τοῦτο οὐκ ἁπλῶς τέθεικεν, ἀλλὰ τοῖς αὑτὸς ὑπὸ Ἰουδαίων τῷ σταυρῷ προσηλώθη. δὲ αὑτοῦ καὶ τὴν αἰώνιον ὕπαρξιν. Χθὲς γὰρ καὶ σήμερον, τὴν ἀνθρωπείαν ἐκάλεσε φύσιν αἰώνιον δὲ τὴν θεότητα προσηγόρευσε. Τὸν δὲ αὐτὸν ἔφη καὶ τοῦτο εἶναι χἀκχεῖνο᾽ ἐπειδὴ εἷς Υἱὸς μονογενὴς ὁ εὐφς καὶ πρωτότοκος. ### English translation (Claude) “Remember your leaders, who spoke to you the word of God; considering the outcome of their way of life, imitate their faith.” He spoke of the saints who had already died: Stephen the protomartyr, James the brother of John, and James surnamed the Just. And very many others were killed by the fury of the Jews. Looking to them, he says, and learning their praiseworthy way of life, [imitate] their faith … “Jesus Christ is the same yesterday and today and forever.” And he has not put this without reason, but … he was nailed to the cross by the Jews … and his eternal existence. By “yesterday and today” he meant the human nature, and he named the Godhead eternal. And he said that the same one is both this and that, since there is one only-begotten Son, the same who is also firstborn. ### Scripture references - Heb 13:7–8: quotation, high confidence - Acts 7:58–60: allusion, high confidence - Acts 12:2: allusion, high confidence ### Translation notes - The ref is numbered 13.7, but the section covers Heb 13:7–8. Words are lost in the scan in both comments (marked “…”); “imitate” is supplied in brackets. Theodoret’s remark that many were killed “by the fury of the Jews” and his reading of Heb 13:8 (humanity and Godhead in the one Son, both only-begotten and firstborn) are translated as written. The death of James the Just is told by Hegesippus in Eusebius, Church History 2.23. Allusions: Acts 7:58–60; Acts 12:2. ### Citation (SBL) Theodoret, Interp. Heb. 13.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-7). ## On Heb 13:9 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-9 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret urges the readers to leave the observances of the law for the Christian altar and reads the red heifer burned outside the camp as a type of Christ, born of Adam, who suffered outside the gate. ### Greek text θ΄. ε Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσῦε" χαλὸν γὰρ χάριτι βεδαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατὴσαντες. » Διδασκαλίας ξένας ἐκάλεσε τὰς ταῖς εὐαγγελικαῖς ἐναντίας, Παρακχελεύεται τοίνυν αὐτοῖς τῆς χάριτος προσμεῖναι διδασκαλίᾳ, καὶ τὰς νομικὰς παρατηρήσεις καταλιπεῖν, Οὐδεὶς γὰρ, φησὶν, ἐκ τούτων ὄνησιν ἑχαρπώσατο. Ἐπειδὴ δὲ καὶ ὁ θεῖος νεὼς κατὰ τὸν καιρὸν ἐκεῖνον εἰστήκει, καὶ τὰ ἱερὰ κατὰ νόμον ἐθύετο, ἀναγκαίως ἐπήγαγεν" ν᾿. ε Ἔχομεν θυσιαστήριον, ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες. » Τοῦτο, φησὶ, τοῦ παλαιοῦ πολλῷ τιμιώτερον " ἐκεῖνο γὰρ πούτου σκιά. Ἔκεϊνο δέχεται τὰς ἀλόγους θυσίας " τοῦτο δὲ τὴν λογικὴν τε καὶ θείαν. Οὗ δὴ χάριν οὐδεὶς ἐχείνων τῶν ἱερέων ταύτης μεταλαγχάνει, εἰ μὴ πρύτερον τὴν εἰς τὸν Κύριον δέξηται πίστιν. ι“’, ιβ’, « Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμθολῆς. Διὸ "" καὶ Ἴησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, ἕξω τῆς πύλης ἔπαθε, » Βλέπετε τὸν τύπον, καὶ καράθετε τὴν ἀλήθειαν, καὶ τὴν ὁμοιότητα θεωρήσατε. Δάμαλιν πυῤῥὰν ὁ νόμος ἐκέλευσε σφαγῆναι, καὶ ἐκ τοῦ ταύτης αἵματος τὸν ἀρχιερέα λαθεῖν, καὶ Ὁ πρὸ τοῦ ἱλαστηρίου ῥᾶναι τῷ δακτύλῳ ἑπτάκις. Αὐὖτὴν μέντοι τὴν δάμαλιν ἔξω τῆς παρεμθολῆς κατακαίοντες, τὴν κόνιν ἐλάμδανον, καὶ διὰ ταύτης τοὺς καλουμένους ἀκαθάρτους ἐκάθαιρον. Τοῦτο δὲ τοῦ σωτηρίου πάθους ἐπλήρον τὸν τύπον. Καὶ γὰρ ἂνταῦθα τὸ ἐξ ᾿Αδὰμ σῶμα τὸ ἐρυθρὸν σημαίνει τὸ ὄνομα τῇ Ἑδραίων φωνῇ. Ἔξω δὲ τῆς πύλης τῷ σταυρῷ προσηλώθη" τὸ δὲ τούτου αἷμα τὰς ἡμετέρας καθαίρει ψυχάς. ᾿Αντὶ δὲ τῆς χόνεως αὐτὸ τὸ ζωοποιὸν ἡμῖν γίνεται σῶμα. ### English translation (Claude) “Do not be carried away by various and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, from which those who walked in them did not benefit.” He has called strange teachings those contrary to the teachings of the gospel. He urges them, then, to remain with the teaching of grace and to abandon the observances of the law; for no one, he says, has reaped benefit from them. And since the divine temple was still standing at that time and the sacrifices were offered according to the law, he necessarily added: “We have an altar from which those who serve the tent have no right to eat.” This, he says, is far more precious than the old one; for that one is its shadow. That one receives the irrational sacrifices, this one the rational and divine sacrifice. For this reason none of those priests partakes of this one unless he first accepts faith in the Lord. “For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. Therefore Jesus also, in order to sanctify the people through his own blood, suffered outside the gate.” See the type, set the reality beside it, and observe the likeness. The law commanded a red heifer to be slaughtered, and the high priest to take some of its blood and sprinkle it with his finger seven times before the mercy seat. And burning the heifer itself outside the camp, they took its ashes and by them purified those who were called unclean. This fulfilled the type of the saving passion. For here too there is the body from Adam, and the name means “red” in the Hebrew language. He was nailed to the cross outside the gate, and his blood cleanses our souls. And in place of the ashes, the life-giving body itself becomes ours. ### Scripture references - Heb 13:9–12: quotation, high confidence - Num 19:2–9: allusion, high confidence - Lev 16:14: allusion, medium confidence - Lev 16:27: allusion, high confidence ### Translation notes - The ref is numbered 13.9, but the section covers Heb 13:9–12. In the account of the red heifer Theodoret combines Num 19 with the sprinkling before the mercy seat of Lev 16. His play on the name Adam (Hebrew ’ādām, linked with ’ādōm, “red”) and his closing words that “the life-giving body itself becomes ours” in place of the ashes are translated as written. Latin debris from Migne’s column and a footnote citing Sirmond’s reading removed. Allusions: Num 19:2–9; Lev 16:14, 27. ### Citation (SBL) Theodoret, Interp. Heb. 13.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-9). ## On Heb 13:10 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-10 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret explains going outside the camp as leaving the way of life under the law and says praise of God profits only with faith in the Son. ### Greek text τ΄. « Τοίνυν ἐξερχιύμεθα " πρὸς αὐτὸν ἔξω τῆς παρεμθολῆς, τὸν ὀνειδισμὸν αὐτοῦ φέροντες. ν "Ἔξω τῆς παρεμδοιῆς, ἀντὶ τοῦ, "Ἔξω τῆς κατὰ νόμον ενώμεθα πολιτείας, φέροντες τὰ ὑπὲρ τοῦ … « Οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν τῶν παρόντων, καὶ προσμείνωμεν ἐκεῖνα τὰ μόνιμά ᾽δε καὶ διαρκῇ. διαπαντὸς τῷ Θεῷ, τουτέστι καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. ν Οὐδὲν γὰρ ἡμᾶς ὀνίνησιν ὑμνῳδία τῷ Θεῷ προσφερομένη δίχα τῆς εἰς τὸν Υἱὸν πίστεως. Ἐπειδὴ γὰρ Ἑδραίοις ἔγραφεν, οἵ μόνου τιμᾷν εἰώθατι τὸν Πατέρα, ἀναγκαίως τὸ, δι’ Ὦ αὐτοῦ, προστέθεικε. ### English translation (Claude) “Let us go forth, then, to him outside the camp, bearing his reproach.” “Outside the camp” means: let us be outside the way of life under the law, bearing the reproaches for the sake of the … “For here we have no lasting city, but … of present things, and let us wait for those things that are abiding and lasting. … [Through him, then, let us offer up a sacrifice of praise] continually to God, that is, the fruit of lips that confess his name.” For hymnody offered to God benefits us nothing without faith in the Son. For since he was writing to Hebrews, who were accustomed to honour only the Father, he necessarily added “through him.” ### Scripture references - Heb 13:13–15: quotation, high confidence ### Translation notes - The ref is numbered 13.10, but the section covers Heb 13:13–15. Words are lost in the scan (marked “…”); words of the lemma 13:15 are supplied in brackets from Hebrews. Latin debris from Migne’s column removed. ### Citation (SBL) Theodoret, Interp. Heb. 13.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-10). ## On Heb 13:25 - URL: https://sophiascriptura.com/fathers/theodoret-interpretatio-hebraeos/12-1/#p-13-25 - Source: PG 82 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: Theodoret comments on the closing exhortations of Hebrews: sharing as a sacrifice and an exchange, obedience to leaders, prayer for the writer, the blessing on Christ the great shepherd and the eternal covenant, and the greetings, and ends with a doxology. ### Greek text « Τῆς δὲ εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε. Τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός. » “Εδειξε τὴν τῆς αἰνέσεως θυσίαν ἀρέσχουσαν τῷ θεῷ. Συνέζευξε δὲ αὐτῇ καὶ τὴν τῆς εὐποιίας, ἣν κριγωνίαν εἰκότως ἐκάλεσε. Καὶ γὰρ ὁ Κύριος ἔφη" « Ποιήσατε ἑαυτοῖς φίλους ἔχ τοῦ μαμμιον τῆς ἀδικίας, ἵνα ὅταν ἐκλίπητε, δέξωνται ὑμᾶ: εἰς τὰς αἰωνίους αὑτῶν σκηνά:. » Καὶ ὁ θεῖος ᾿Ὰ πόστολος “ ε Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα γένηκαι καὶ τὸ ἐχείνων περίσσευμα εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης. ν Κοινωνία τοίνυν ἐστὶ καὶ ἀντίδοτις. Ὁ μὲν γὰρ δίδωσι χρήματα, ὁ δὲ ἀντιδίδωσιν εὐλογίαν, καὶ ἔστι τοῦ δεομένου τὰ μείζω. « Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείχετε" αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγο» ἀποδώτοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καλ μὴ στενάξοντες. ᾿Αλυσιτελὲ; γὰρ ὑμῖν τοῦτο. » Παραινεῖ μὲν τοῖς μαθηταῖς ὑπακούειν τοῖς διδα» σχάλοις. Διέγειρε δὲ κατὰ ταυτὸν καὶ τοὺς διδασχάς λους εἰς πλείονα προθυμίαν") " διδάσκει γὰρ αὐτοὺς κη", « Προσεύχεσθε περὶ ἡμῶν “. πεποίθαμεν γάρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντε; ἀναττρέφεσθαι. ν Διεδέδλητο αὐτοῖς ὡς τἀναντία τῷ νόμῳ κηρύττων. Διδάσκει τοίνυν αὐτοὺς ὡς οὐκ ἄλλου τὸν χάριν τοῦτο ποιεῖ, ἀλλὰ τῷ θείῳ λόγῳ πειϑόμένος. Διά τοι τοῦτο κσὶ τὴ» συνείδη τιν εἰς μαρτυρίαν" ἐκάλεσεν. ι7΄. -« Περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀπηοχατασταθῶμεν ὑμῖν" ", ν Δότε τῶν προσεν ὥν τὴν βοήθειαν, συνεργήσατέ μου τῇ πρ᾽θυμίᾳ " ποθῶ γὰρ ὑμᾶς θεάπασθαι. κ', χα’. « Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἔχ νεκρῶν" τὸν ποιμένα τῶν προδάτων τὸν μέγαν, ἐν αἵματι διαθέάχη: αἰωνίου τὸν Κύριον ἡμῶν" Ἰησοῦν Χριστὸν"), καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ εἰς τὸ ποιῆσαι - θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνα: τῶν αἰώνων 5. ᾿Αμήν. » ᾿Αναγπαίως τὴν εὐλογίαν τῇ διδασχαλίς προστέθεικε, καὶ οἷόν τινας σφραγῖδας τοῖς πολλοῖ; ἐπέθειχε λόγοις. Ποιμένα δὰ προδάτων μέγαν τὸν Δεσπότην προσηγόρευτε Χριστόν' αὐτοῦ γάρ ἔστι φωνή" ε« Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. » Αἰώνιον δὲ τὴν καινὴν κέκληκε διαθήκην, ὡς ῥπέρας μετὰ ταύτην οὐκ ἐσομένης. Ἵνα γὰρ μὴ τις ὑπολάδῃ καὶ ταύτην δι᾽ ἄλλης διαθήκης παυθήσεσθαι, εἰκότως αὐτῆς τὸ ἀτελεύτητον. ἔδειξε. χϑ', ε« Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆ: παραχλήσεωυς. Καὶ γὰρ διὰ βραχέων ἐπἐστεῖλα ὑμῖν. ν» ᾿Ασμένως δέξασθε τὴν παρ' ἐμοῦ πιμφθεῖσαν διὰ τῶν γραμμάτων παράκλησιν. Ἵνα γὰρ μηδένα τῶν λόγων ἀποχναίσῃ τὸ μῆκος, ἐν χε- Β φαλαΐῳ γέγραφα τὴν Ἐπιστολήν. κγ΄. « Γινώσκετε" τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ᾽ οὗ, ἐχν τάχιον ἔρχηται, ὄψομαι ὑμᾶς. » "Ἔδειξιν ὡς δι᾽ αὐτοῦ πέπολφε τὴν Ἐπιστολήν. Εἰκὸς δὲ ἦν αὑτοὺς καὶ καίρειν αὐτῷ, ἐπειδήπερ καὶ αὐτὸς ὑπῆρχεν. κδ', « ᾿Αὐπάσχσθε πάντας τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. » Αἰνίττεται ὁ λόγο; ὡς οἵ προπτατεύουτες αὐτῶν τοιαὕτης διδασκαλίας οὐκ ἔχρῃξζον. Οὗ δὴ χάριν οὐκ ἐκείνοι; ἐπέστειλεν, ἀλλὰ «οἷ; μαθηταῖς. ε ᾿Ασπάζονται ὑμᾶς; οἱ ἀπὸ τῆς Ἶταλίας. ν “ἔδειξε πό):ν γέγραφε τὴν ἙἘπιστολὴν, καὶ κατὰ ταυτὸν ἐδίζαξεν, ὡς ἐν βραχεῖ χαιρῷ πάντα τὸ εὐαγγελικὸν διέδραμε κήρυγμα, καὶ τὰ ἔθνη κατὰ" τὴν πρὸς; τὸν ᾿Αὐραὰμ γεγενημένην ἐπαγγελίαν τῆς ιν εὐλογία; χε, « Ἢ χάρις μετὰ πάντων ὑμῶν. ᾿Αμήν. » Τὸ σύνηθες ἀχροτελεύτιον τέϑειχε, τὴν τῆς χάριτος αὖ- “οἴς ἐπευξάμενος μετουσίαν, ᾿Ημεῖς δὲ τὸν τῶν χαιγῶν καὶ τῶν παλα:ῶν ἀνυμνήσωμεν νομοθέτην, καὶ τῆς παρ᾽ αὐτοῦ τυχεῖν ῥοπῆς ἱχετεύσωμεν " ἵνα τοὺς θείους αὑτοῦ φυλάξαντες νόμους, τῶν ἐπηγγελμένων τύχωμεν ἀγαθῶν, ἐν Χριστῷ Ἰητοῦ τῷ Κυρίῳ ἡμῶν μεθ᾽ οὗ τῷ Πατρὶ δόξα, σὺν τῷ παναγίῳ Πνεύματι, ### English translation (Claude) “Do not forget to do good and to share; for with such sacrifices God is pleased.” He showed that the sacrifice of praise is pleasing to God; and he joined to it the sacrifice of doing good, which he fittingly called sharing. For the Lord too said: “Make friends for yourselves by means of the mammon of unrighteousness, so that when you fail they may receive you into their eternal dwellings.” And the divine Apostle: “Your abundance for their need, so that their abundance may also be for your need, that there may be equality.” Sharing, then, is also an exchange: the one gives money, the other gives a blessing in return; and the greater part belongs to the one in need. “Obey your leaders and submit to them; for they keep watch over your souls as those who will give account, so that they may do this with joy and not with groaning; for that would be unprofitable for you.” He exhorts the disciples to obey their teachers, and at the same time he rouses the teachers also to greater eagerness; for he teaches them … “Pray for us; for we are persuaded that we have a good conscience, wishing to conduct ourselves well in all things.” He had been slandered to them as preaching things contrary to the law. So he teaches them that he does this for no other reason than in obedience to the divine word; for this reason he also called his conscience as witness. “And I urge you the more to do this, so that I may be restored to you sooner.” Give the help of your prayers, work together with my eagerness; for I long to see you. “Now may the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, our Lord Jesus Christ, equip you in every good work to do his will, working in you what is pleasing in his sight through Jesus Christ, to whom be glory to the ages of ages. Amen.” He necessarily added the blessing to the teaching and set it like a seal on his many words. He has called the Master Christ the great shepherd of the sheep; for his is the saying, “I am the good shepherd.” He has called the new covenant eternal, since there will be no other after it. For so that no one might suppose that this one too would be brought to an end by another covenant, he fittingly showed that it has no end. “I appeal to you, brothers, bear with the word of exhortation; for I have written to you briefly.” Receive gladly the exhortation sent by me through the letter; for so that the length of the discourse might weary no one, I have written the letter in summary. “Know that our brother Timothy has been set free; with him, if he comes soon, I will see you.” He showed that he sent the letter through him. And it was natural for them too to rejoice with him, since he too was … “Greet all your leaders and all the saints.” The word hints that those who presided over them did not need such teaching; for this reason he wrote not to them but to the disciples. “Those from Italy greet you.” He showed from where he wrote the letter, and at the same time taught that in a short time the preaching of the gospel had run through everything, and the gentiles, according to the promise made to Abraham, … of the blessing … “Grace be with you all. Amen.” He has set down the customary ending, praying that they may share in grace. But let us praise the lawgiver of the new and the old, and beseech him that we may obtain his help, so that, keeping his divine laws, we may obtain the promised good things, in Christ Jesus our Lord, with whom to the Father be glory, together with the all-holy Spirit, … ### Scripture references - Heb 13:16–25: quotation, high confidence - Luke 16:9: quotation, high confidence - 2 Cor 8:14: quotation, high confidence - John 10:11: quotation, high confidence - Gen 22:18: allusion, medium confidence ### Translation notes - The ref is numbered 13.25, but the section covers Heb 13:16–25. It opened with Migne’s Latin translation of the comment on 13:17 read as Greek letters, removed; footnote apparatus in the blessing also removed. Words are lost in the scan after “he teaches them”, “since he too was”, and “according to the promise made to Abraham”, and the closing doxology breaks off (all marked “…”). Quotations: Luke 16:9; 2 Cor 8:14; John 10:11. Allusion: Gen 22:18. ### Citation (SBL) Theodoret, Interp. Heb. 13.25 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/13-25).