It is possible for these things to perish rather, and just as they do perish, in comparison with the Son's eternity. For the Lord, foretelling the second coming, says that the stars will fall, but no longer the sun or the moon or the heaven. But to which of the angels has he ever said? Leaving aside all creation, he speaks of that which is higher than it, the angels; for if in comparison to angels there is a difference for the Son in that they came into being, while he did not come into being, how much more in comparison to all invisible things? But it must be noted that through the "but you are the same," he showed both the pre-eternal and the immutable nature, and by saying: "Are they not all ministering spirits for service," he showed that the Son is not a minister but a co-worker. 348 Hebr 2,2-3 He does not say law, but that which was often administered through angels. was confirmed to us by those who heard. This is similar to that in the epistle to the Galatians, to "I went up by revelation, and I laid before them the gospel, lest somehow I should be running or had run in vain." But it was confirmed not because we needed it, but with all others being fully assured, that what I preach, I preach well. Hebr 2,5-9 He speaks of the age to come. Immediately at the end he added: "but now we do not yet see all things subjected to him; but we see Jesus, who was made a little lower than the angels." so that he says the "what is it that you are mindful of him?" pertains to Jesus; for the things of common humanity pertained to him. But as the Son himself says the "out of the mouth of infants and nursing babies you have prepared praise because of your enemies," and "I will see the heavens, the works of your fingers," but no one would say that the man of whom God was mindful made the one who prepared praise from the mouth of infants and nursing babies because of your enemies, and "I will see the heavens, the works of your fingers"; this one was mindful of the man and made him a little lower than the angels. And who is the man? Jesus. because of the suffering of death having been made a little lower than the angels. Hebr 3,13 He introduces the present age as one day. Hebr 4,12 He speaks of a division of soul and spirit, when the soul suffers along with the body, but the grace of the Holy Spirit draws one up against it to heavenly things. Hebr 6,1-2 Since the beginning of Christ is from Judaism—for he lived according to the law—for this reason he says: "leaving this, let us be carried on to 349 perfection," knowing that according to the order of Melchizedek there must be one who is to be a priest without law. From dead works, and of faith toward God, of baptisms. To Christians earthly things are dead. It is therefore absurd, he says, having departed from this way of life, whether that according to faith, or from having been dead to all things, to come again to the baptisms according to the law. The Lord, when he came, preached repentance, saying: "Repent; for the kingdom of heaven has drawn near;" but repentance from dead works. Thus therefore it must be read: of repentance from dead works, instead of the repentance from dead works. What he says therefore is this: one must not, having left repentance from dead works and faith in God and baptism—which he named in the plural because of the multitude of those deemed worthy. And he has spoken of baptisms and the teaching, and the laying on of hands through which are the ordinations, and the hope of the resurrection and the things that follow—run back to the law. And this he prepares beforehand, since the priests in the law vindicated the law, but Melchizedek was outside the law; nor was he who came according to the order of Melchizedek. One must not, he says, leaving aside the one according to the order of Melchizedek, vindicate the priesthood in the law, so that the things in the law may stand. And he called the things in the law a foundation, since it has become a prelude to piety for men. Hebr 6,6 The apostles raised the dead. And this was the power of the resurrection. He said "holding up to contempt," because if baptism is a mystery, the one time is sufficient. But if the matter happens a second time, it is contempt and a public spectacle. Hebr 6,7-8 He took an example, not regarding baptism—for how did he forbid a second baptism?—but the power of the Holy Spirit benefiting many times. Hebr

ἐγχωρεῖ ταῦτα ἀπολέσθαι μᾶλλον καὶ ὥσπερ ἀπόλλυται ὅσον πρὸς παράθεσιν τῆς τοῦ υἱοῦ ἀϊδιότητος. καὶ γὰρ ὁ κύριος προλέγων τὴν δευτέραν παρουσίαν, ἀστέρας μὲν πεσεῖσθαι λέγει, οὐκέτι δὲ ἥλιον ἢ σελήνην ἢ οὐρανόν. Πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε; ἀφεὶς τὴν κτίσιν πᾶσαν τὸ ταύτης ἀνώτερον λέγει, τοὺς ἀγγέλους· εἰ γὰρ πρὸς ἀγγέλους διαφορὰ τῷ υἱῷ κατὰ τὸ τοὺς μὲν γενέσθαι, τὸν δὲ μὴ γενέσθαι, πόσῳ μᾶλλον πρὸς τὰ ἀόρατα πάντα; δεῖ δὲ ἐπισημήνασθαι ὅτι διὰ τοῦ σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὸ προαιώνιον καὶ τὸ ἄτρεπτον τῆς φύσεως ἐδήλωσεν, καὶ διὰ τοῦ φάναι· οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἐδήλωσεν ὅτι ὁ υἱὸς οὐκ ἔστι λειτουργὸς ἀλλὰ συνεργός. 348 Hebr 2,2-3 Οὐ νόμον λέγει, ἀλλὰ τὸν πολλάκις δι' ἀγγέλων οἰκονομηθέντα. ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη. τοῦτο ὅμοιόν ἐστιν ἐκείνῳ τῷ ἐν τῇ πρὸς Γαλάτας ἐπιστολῇ, τῷ ἀνέβην κατὰ ἀποκάλυψιν, καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. ἐβεβαιώθη δὲ οὐχ ἡμῶν δεηθέντων, ἀλλὰ τῶν ἄλλων πάντων πληροφορηθέντων, ὅτι ἃ κηρύσσω, καλῶς κηρύσσω. Hebr 2,5-9 Τὸν μέλλοντα αἰῶνα λέγει. αὐτίκα τελευταῖον ἐπήγαγεν· νῦν δὲ οὔπω ὁρῶμεν αὐτῷ ὑποτεταγμένα τὰ πάντα· τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν. ὥστε τὸ τί ἐστιν ὅτι μιμνήσκῃ αὐτοῦ; τῷ Ἰησοῦ προσήκειν φησίν· τὰ γὰρ τῆς κοινῆς ἀνθρωπότητος αὐτῷ προσῆκεν. ἀλλὰ ὡς αὐτὸς ὁ υἱὸς λέγει τὸ ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ἕνεκεν τῶν ἐχθρῶν σου, καὶ ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου, οὐδεὶς δ' ἂν εἴποι τὸν ἄνθρωπον οὗ ἐμνήσθη ὁ θεός, πεποιηκέναι τὸν ἐκ στόματος νηπίων καὶ θηλαζόντων καταρτισάμενον αἶνον ἕνεκεν τῶν ἐχθρῶν σου, καὶ ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου· οὗτος ἐμνήσθη τοῦ ἀνθρώπου καὶ ἠλάττωσεν αὐτὸν βραχύ τι παρ' ἀγγέλους. τίς δὲ ὁ ἄνθρωπος; Ἰησοῦς. διὰ τὸ πάθημα τοῦ θανάτου ἠλαττωμένος βραχύ τι παρ' ἀγγέλους. Hebr 3,13 Ὥσπερ μίαν ἡμέραν τὸν παρόντα αἰῶνα εἰσάγει. Hebr 4,12 Μερισμὸν ψυχῆς καὶ πνεύματος λέγει, ὅταν ἡ μὲν ψυχὴ προσπάσχει τῷ σώματι, τοῦ δὲ ἁγίου πνεύματος ἡ χάρις ἀνθέλκει πρὸς τὰ οὐράνια. Hebr 6,1-2 Ἐπειδὴ ἡ ἀρχὴ τοῦ Χριστοῦ ἀπὸ τοῦ Ἰουδαϊσμοῦ-κατὰ νόμον γὰρ ἐπολιτεύσατο-, διὰ τοῦτο λέγει· τοῦτ' ἀφέντες ἐπὶ 349 τὴν τελειότητα φερώμεθα, εἰδότες ὅτι κατὰ τὴν τάξιν Μελχισεδὲκ δεῖ εἶναι τοῦ ἄνευ νόμου μέλλοντος ἱερέως εἶναι. Ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, βαπτισμῶν. τοῖς Χριστιανοῖς νεκρά ἐστι τὰ γήϊνα. ἄτοπον οὖν ἔστι, φησίν, ἀποστάντας τῆς διαγωγῆς ταύτης, εἴτε τῆς κατὰ πίστιν, εἴτε ἀπὸ τοῦ νενεκρῶσθαι τοῖς πᾶσιν, ἐλθεῖν πάλιν ἐπὶ τοὺς κατὰ νόμον βαπτισμούς. ὁ κύριος ἐλθὼν μετάνοιαν ἐκήρυξεν, λέγων· μετανοεῖτε· ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν· μετάνοιαν δὲ ἀπὸ νεκρῶν ἔργων. οὕτως οὖν ἀναγνωστέον· μετανοίας ἀπὸ νεκρῶν ἔργων, ἀντὶ τοῦ τῆς ἀπὸ τῶν νεκρῶν ἔργων μετανοίας. ὃ οὖν λέγει τοιοῦτόν ἐστιν· οὐ δεῖ ἀφέντας τὴν μετάνοιαν τὴν ἀπὸ τῶν νεκρῶν ἔργων καὶ τὴν πίστιν τὴν εἰς θεὸν καὶ τὸ βάπτισμα-ὃ πληθυντικῶς ὠνόμασεν διὰ τὸ πλῆθος τῶν καταξιουμένων. εἴρηκε δὲ βαπτισμῶν καὶ τὴν διδαχήν, καὶ τὴν ἐπίθεσιν τῶν χειρῶν δι' ἧς αἱ χειροτονίαι, καὶ τῆς ἀναστάσεως τὴν ἐλπίδα καὶ τὰ ἑξῆς-ἀνατρέχειν ἐπὶ τὸν νόμον. τοῦτο δὲ προκατασκευάζει, ἐπειδὴ οἱ ἐν νόμῳ ἱερεῖς νόμον ἐξεδίκουν, ὁ δὲ Μελχισεδὲκ ἐκτὸς ἦν νόμου· οὐ δὲ ἐλθὼν κατὰ τὴν τάξιν Μελχισεδὲκ ἦν. οὐ δεῖ, φησίν, ἀφέντας τὸν κατὰ τὴν τάξιν Μελχισεδὲκ ἐκδικεῖν τὴν ἐν νόμῳ ἱερατείαν, ἵνα τὰ ἐν νόμῳ ᾖ ἑστῶτα. θεμέλιον δὲ εἶπε τὰ ἐν νόμῳ, ἐπειδὴ προοίμιον εὐσεβείας γεγένηται τοῖς ἀνθρώποις. Hebr 6,6 Νεκροὺς ἤγειραν οἱ ἀπόστολοι. αὕτη δὲ ἡ δύναμις τῆς ἀναστάσεως ἦν. παραδειγματίζοντας εἶπεν, ὅτι εἰ μυστήριον τὸ βάπτισμα, τὸ ἅπαξ ἀρκεῖ. ἐὰν δὲ δεύτερον γίνηται τὸ πρᾶγμα, καταφρόνησις καὶ παραδειγματισμός. Hebr 6,7-8 Ὑπόδειγμα ἔλαβεν, οὐκ εἰς τὸ βάπτισμα-πῶς γὰρ δεύτερον βάπτισμα ἐκώλυεν; -ἀλλὰ τὴν τοῦ ἁγίου πνεύματος δύναμιν πολλάκις εὐεργετοῦσαν. Hebr