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6,2 Rather, these men, thinking in a more Jewish manner because there were different and many baptisms in the law, wanted also the new baptism, the one which bestows regeneration, to be performed many times, because they wanted to be deemed worthy of the remission of sins many times. hebr 7,25 Or, understand "he makes intercession" just as we have him as an advocate with the Father. From the incarnation itself, he says, he exhorts and urges the Father to have mercy on us. hebr 8,10 For that this is so, is clear from this. Who easily persuaded anyone in the old covenant to abandon his own superstition? On the contrary, therefore, Israel, being disobedient, turned from the knowledge of God to error. 465 hebr 9,1 4 The first, in relation to the Holy of Holies, since it was not first but in the middle; for the first was where the bronze altar of sacrifices and burnt offerings was, and second was this one of which he speaks: in which was the lampstand and the presentation of the loaves on the table, third, in which was the golden altar of incense and the ark of the covenant. I have noted that there were three tabernacles in the Octateuch: one, of which he speaks as the worldly sanctuary, where the bronze altar of burnt offerings was, and all the people were permitted to enter and perform the sacrifices; and a second where the priests were permitted to perform the services continually, where the lampstand and the table and the presentation of the loaves were; a third where the altar of incense and the ark were, into which the high priest alone entered once a year. hebr 9,5 7 For there was above the ark something like a square golden table which was called the mercy seat, typifying Christ who is called for us propitiation and redemption. see the note in Exodus in the places concerning these things. In Exodus, in the places concerning these things, it says that the high priest entered the Holy of Holies twice a day to burn incense. For it is written thus: and Aaron shall burn on it—that is on the golden altar of incense which was in the Holy of Holies—incense of fine composition, every morning; when he dresses the lamps, he shall burn incense on it, and when Aaron lights the lamps in the evening, he shall burn incense as a perpetual incense. How then does Saint Paul say here: "the high priest alone once a year"? And we say that with blood he entered once a year, as it says in that very place of Exodus, but to burn incense, twice a day. For here too he says: "not without blood," that is, with blood, so that it would be thus: "the high priest alone once a year with blood," not with incense. 466 hebr 9,12 Or since he deigned to be the head of humanity, the apostle says that the things accomplished for us were accomplished for him. hebr 9,27 Or that, since he was also man while being God, he himself also, it says, endured what is common to men; for just as men die once, so also Christ. hebr 9,28 Or "to bear the sins of many," he says, on the cross, in order to blot them out, by paying the penalty for them. Now the Father sent him, having made him to be sin; for Christ was exceedingly a sinner, as having taken up and made his own the sins of the whole world. But having paid through the cross the penalty befitting, indeed owed by, sinners, he will henceforth come with the Father's glory, no longer as a sinner, no longer reckoned among the lawless. For that Christ was a sinner, listen: "For him who knew no sin," it says, "he made to be sin," as it were, sin itself. hebr 10,1 You can also understand it thus: it was said by Gregory among the saints in the Apology and in the To the Magistrates, that the present divine mysteries are antitypes of greater mysteries. and again in On the Resurrection: "Let us partake," he says, "of the Passover, now indeed typologically, but later more perfectly; for the passover of the law, I dare to say, was a type of a type." With these things having been said thus. In these things the apostle knows a shadow and an image and good things to come which he also calls "things," that is, "true things;" for in comparison with a shadow and an image, "things" indicates true things —for it is truth— therefore he knows the things in the law as a shadow, and our Christian things as an image, and the good things to come and

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6,2 Μᾶλλον οὗτοι Ἰουδαϊκώτερον φρονοῦντες διὰ τὸ διαφόρους καὶ πολλοὺς ἐν τῷ νόμῳ εἶναι βαπτισμούς, ἠβούλοντο καὶ τὸ τῆς νέας βάπτισμα τὸ τὴν παλιγγενεσίαν δωρούμενον πολλάκις βαπτίζεσθαι διὰ τὸ ἀφέσεως ἁμαρτιῶν πολλάκις ἐθέλειν ἀξιοῦσθαι. hebr 7,25 Ἢ τὸ ἐντυγχάνει δέξαι καθὼς τὸ ἔχομεν αὐτὸν παράκλητον πρὸς τὸν πατέρα. ἐξ αὐτῆς, φησί, τῆς ἐνανθρωπήσεως παρακαλεῖ καὶ προτρέπεται τὸν πατέρα ἐλεεῖν ἡμᾶς. hebr 8,10 Ὅτι γὰρ τοῦτό ἐστιν, ἔνθεν δῆλον. τίς μετέπειθεν εὐχερῶς τινα ἐν τῇ παλαιᾷ ἀποστῆναι τῆς ἰδίας δεισιδαιμονίας; τοὐναντίον μὲν οὖν ἀπὸ τῆς θεογνωσίας ὁ Ἰσραὴλ εἰς τὴν πλάνην μετετίθετο ἀπειθὴς ὤν. 465 hebr 9,1 4 Ἡ πρώτη ὡς πρὸς τὰ Ἅγια τῶν Ἁγίων, ἐπεὶ οὐκ ἦν πρώτηἀλλὰ μέση· πρώτη γὰρ ἦν ἔνθα τὸ χαλκοῦν θυσιαστήριον τὸ τῶν θυσιῶν καὶ ὁλοκαυτωμάτων, δευτέρα δὲ αὕτη περὶ ἧς φησιν· ἐν ᾗ ἡ λυχνία καὶ ἡ πρόθεσις τῶν ἄρτων ἐν τῇ τραπέζῃ, τρίτη ἐν ᾗ τὸ χρυσοῦν θυμιατήριον καὶ ἡ κιβωτὸς τῆς θιαθήκης. Τρεῖς ἐσημειωσάμην εἰς τὸ Ὀκτάτευχον σκηνὰς οὔσας· μίαν μέν, περὶ ἧς φησιν τὸ ἅγιον κοσμικόν, ἔνθα ἦν τὸ χαλκοῦν θυσιαστήριον τῶν ὁλοκαυτωμάτων, καὶ παντὶ ἐξῆν τῷ λαῷ εἰσιέναι καὶ τὰς θυσίας ἐπιτελεῖν· δευτέραν δὲ ἔνθα τοῖς ἱερεῦσιν ἐξῆν ἀεὶ τὰς λατρείας ἐπιτελεῖν, ἔνθα ἦν ἡ λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων· τρίτη ἔνθα ἦν τὸ θυμιατήριον καὶ ἡ κιβωτὸς ἐν ᾗ ἅπαξ τοῦ ἐνιαυτοῦ εἰσῄει μόνος ὁ ἀρχιερεύς. hebr 9,5 7 Ἦν γὰρ ἐπάνω τῆς κιβωτοῦ ὡσανεὶ τράπεζά τις τετράγωνος χρυσῆ ὅπερ ἱλαστήριον ἐκαλεῖτο, τυποῦσα τὸν Χριστὸν τὸν λεγόμενον ἡμῖν ἱλασμὸν καὶ ἀπολύτρωσιν. ὅρα τὴν ἐν τῇ Ἐξόδῳ παραγραφὴν ἐν τοῖς περὶ τούτων τόποις. Ἐν τῇ Ἐξόδῳ ἐν τοῖς περὶ τούτων τόποις φησὶν ὅτι δὶς τῆς ἡμέρας εἰσῄει ὁ ἀρχιερεὺς ἐν τοῖς Ἁγίοις τῶν Ἁγίων θυμιάσων. γέγραπται γὰρ οὕτως· καὶ θυμιάσει ἐπ' αὐτοῦ τοῦτ' ἔστιν ἐπὶ τοῦ χρυσοῦ θυμιατηρίου οὗ ἦν ἐν τοῖς Ἁγίοις τῶν Ἁγίων Ἀαρὼν θυμίαμασυνθέσεως λεπτῆς τὸ πρωῒ πρωΐ· ὅταν ἐπισκευάζῃ τοὺς λύχνους, θυμιάσει ἐπ' αὐτοῦ, καὶ ὅταν ἅπτῃ Ἀαρὼν τοὺς λύχνους τὸ ὀψέ, θυμιάσει θυμίαμα ἐνδελεχισμοῦ. πῶς οὖν ὧδέ φησιν ὁ ἅγιος Παῦλος· ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς; καί φαμεν ὅτι μετὰ αἵματος μὲν ἅπαξ εἰσῄει τοῦ ἐνιαυτοῦ, ὡς ἐν αὐτῷ τῷ τόπῳ τῆς Ἐξόδου φησίν, θυμιάσων δὲ δὶς τῆς ἡμέρας. καὶ γὰρ ὧδέ φησιν· οὐ χωρὶς αἵματος, τοῦτ' ἔστι μετὰ αἵματος, ἵνα ᾖ οὕτως· ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς μετὰ αἵματος, οὐ μετὰ θυμιάματος. 466 hebr 9,12 Ἢ ἐπειδὴ κεφαλὴ τῆς ἀνθρωπότητος ἠξίωσεν εἶναι, τὰ ἡμῖν κατορθωθέντα αὐτῷ κατωρθῶσθαι λέγει ὁ ἀπόστολος. hebr 9,27 Ἢ ὅτι, ἐπειδὴ καὶ ἄνθρωπος ἦν μετὰ τοῦ εἶναι θεὸς, καὶ αὐτός, φησί, τὸ κοινὸν τῶν ἀνθρώπων ὑπέμεινεν· ὥσπερ γὰρ οἱ ἄνθρωποι ἅπαξ ἀποθνῄσκουσιν, οὕτως καὶ ὁ Χριστός. hebr 9,28 Ἢ τὸ εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐν τῷ σταυρῷ φησιν, ἵνα καὶ σβέσῃ αὐτάς, διδοὺς τὴν ὑπὲρ αὐτῶν δίκην. Νῦν ἁμαρτίαν αὐτὸν ποιήσας ὁ πατὴρ ἔπεμψεν· καὶ γὰρ ἦν σφόδρα ἁμαρτωλὸς ὁ Χριστός, ὡς τὰς τοῦ παντὸς κόσμου ἀναλαβὼν καὶ οἰκειωσάμενος ἁμαρτίας. ἀλλὰ τὴν ἁμαρτωλοῖς προσήκουσαν, δῆτα ὀφειλομένην δίκην δοὺς διὰ τοῦ σταυροῦ, λοιπὸν μετὰ τῆς πατρῴας ἥξει δόξης, οὐκέτι ὡς ἁμαρτωλός, οὐκέτι μετὰ τῶν ἀνόμων καταλογιζόμενος. ὅτι γὰρ ἁμαρτωλὸς ὁ Χριστός, ἄκουε· τὸν γὰρ μὴ γνόντα, φησίν, ἁμαρτίαν ἁμαρτίαν ἐποίησεν, οἷον αὐτόχρημα ἁμαρτίαν. hebr 10,1 ∆ύνῃ καὶ οὕτως νοῆσαι· εἴρηται τῷ ἐν ἁγίοις Γρηγορίῳ ἐν τῷ Ἀπολογητικῷ καὶ ἐν τῷ Πρὸς τοὺς πολιτευομένους, τὰ νῦν θεῖα μυστήρια ἀντίτυπα εἶναι μειζόνων μυστηρίων. καὶ πάλιν ἐν τῷ Περὶ ἀναστάσεως· "Μεταληψώμεθα, φησί, τοῦ πάσχα, νῦν μὲν τυπικῶς, εἰς ὕστερον δὲ τελεώτερον· τὸ γὰρ νομικὸν πάσχα, τολμῶ καὶ λέγω, τύπου τύπος ἦν". τούτων οὕτως εἰρημένων. οἶδεν ἐν τούτοις ὁ ἀπόστολος σκιὰν καὶ εἰκόνα καὶ μέλλοντα ἀγαθὰ ἃ καὶ πράγματα καλεῖ, τοῦτ' ἔστιν ἀληθῆ· ὡς γὰρ πρὸς παράθεσιν σκιᾶς καὶ εἰκόνος τὰ πράγματα ἀληθῆ δηλοῖ καὶ γάρ ἐστιν ἀλήθεια , σκιὰν μὲν οὖν οἶδε τὰ ἐν νόμῳ, εἰκόνα δὲ τὰ ἡμέτερα τῶν Χριστιανῶν, μέλλοντα δὲ ἀγαθὰ καὶ