6,17 Having spoken above of the full assurance of hope, he showed that God provided Abraham with full assurance, not that through works pertaining to conduct, but that through the economy. 350 It is impossible for God, having sworn an oath, to be changed; it was impossible for the power of the promise to be changed. Hebr 7,1-2 He does not simply mention how Melchizedek met Abraham who had prevailed over the Assyrians, and he gave him tithes from all things, but to show that the forefather of the Levitical tribe made use of Melchizedek as a priest. Therefore, the priesthood without the law is better than the priesthood in the law. Hebr 7,3 Without father, without mother, without genealogy according to the principle of the priesthood, since in the Levitical tribe it was apparent whose son one was of a priest or of a priest's wife. And there were terms of the priesthood, and some had annual courses, while others served as priests for their whole life. And both of these are found among the priests in the law, even if not at the same times. He calls Melchizedek without father and without mother and without genealogy, having neither a beginning of days nor an end of life according to the principle of the priesthood; for he neither had a priestly lineage, nor did he begin at some point as succeeding another, nor from a course another, nor as having a law to be a priest for his whole life. And in general, all the things said are by way of comparison with the priests in the law. But it is said concerning Melchizedek: but being made like the Son of God, he remains a priest forever. And how does Melchizedek remain a priest? What is said is a question, and this is the solution: just as he calls the law "Moses," so also here "Melchizedek" sometimes means the man, and sometimes the priesthood itself. If therefore Melchizedek is made like through the priesthood that is according to Christ, he remains forever; for not the man, who is mortal, but the dignity of the priesthood. Hebr 9,11 Just as the tent was constructed in the time of Moses so that the worship services might take place, so greater is this tent, the constitution of grace, the body of Christ having Christ as head. 351 Hebr 11, By faith concerning things to come, Isaac blessed Jacob and Esau. He placed Jacob first, then Esau, not according to the sequence of birth, but according to the order of the blessing. Hebr 11,38 Of whom the world was not worthy. He does not say this concerning all, but concerning these last ones whom he also knows as witnesses. He recalls those who put armies to flight and who received grace on account of its usefulness for the people. Hebr 12,1 Laying aside every weight. Weight is the sin of enjoyment according to the flesh, from which the easily besetting sin is born. And he called sin "easily besetting" as that which easily surrounds us and leads us to its own will. Hebr 12,22-23 For a festal gathering and festival of angels is the glory to God, and to the assembly of the firstborn who are enrolled in heaven and to God the judge of all. Hebr 12,27 This is what Paul says elsewhere: for the form of this world is passing away, so that the temporary things might pass away and the eternal things might come. Hebr 13,10-13 That is, those in the law do not have this gift of which we partake. And "outside the camp," instead of "outside the legal rites and the Israelite camp."

6,17 Ἀνωτέρω εἰπὼν τὴν πληροφορίαν τῆς ἐλπίδος ἐδήλωσεν ὅτι ὁ θεὸς παρέσχε τῷ Ἀβραὰμ πληροφορίαν, οὐ τὴν δι' ἔργων τὴν τῇ πολιτείᾳ προσήκουσαν, ἀλλὰ τὴν δι' οἰκονομίας. 350 Ἀδύνατον ὀμόσαντα τὸν θεὸν μετατεθῆναι, ἀδύνατον ἦν μετατεθῆναι τὴν τῆς ἐπαγγελίας δύναμιν. Hebr 7,1-2 Οὐχ ἁπλῶς μέμνηται ὅπως συνήντησεν ὁ Μελχισεδὲκ τῷ Ἀβραὰμ περιγεγονότι τῶν Ἀσσυρίων, καὶ ἔδωκεν αὐτῷ δεκάτας ἀπὸ πάντων, ἀλλὰ δεικνὺς ὅτι ὁ προπάτωρ τῆς Λευϊτικῆς φυλῆς ἱερεῖ ἐχρήσατο τῷ Μελχισεδέκ. κρείσσων ἄρα ἡ ἱερωσύνη ἡ ἄνευ νόμου τῆς ἱερωσύνης τῆς ἐν νόμῳ. Hebr 7,3 Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος κατὰ τὸν τῆς ἱερωσύνης λόγον, ἐπειδὴ γὰρ ἐν τῇ φυλῇ τῇ Λευϊτικῇ ἐφαίνετο τίς τίνος ἦν ἱερέως ἢ γυναικὸς ἱερείας. ἦσαν δὲ χρόνοι τῆς ἱερωσύνης, καὶ οἱ μὲν ἐφημερίας εἶχον ἐνιαυσίους, οἱ δὲ δι' ὅλης τῆς ζωῆς ἱεράτευον. καὶ ταῦτα εὑρίσκεται ἐκάτερα παρὰ τοῖς ἱερεῦσι τοῖς ἐν νόμῳ, εἰ καὶ μὴ κατὰ τοὺς αὐτοὺς χρόνους. ἀπάτορα λέγει τὸν Μελχισεδὲκ καὶ ἀμήτορα καὶ ἀγενεαλόγητον, μήτε ἀρχὴν ἔχοντα ἡμερῶν μήτε ζωῆς τέλος κατὰ τὸν τῆς ἱερατείας λόγον· οὔτε γὰρ γένος ἱερατικὸν εἶχεν, οὔτε ποθὲν ἤρξατο ὡς ἄλλον διαδεξάμενος, οὔτε ἐξ ἐφημερίας ἕτερον, οὔτε ὡς νόμον ἔχων δι' ὅλης τῆς ζωῆς εἶναι ἱερεύς. καὶ ὅλως πάντα τὰ λεγόμενα κατὰ παρεξέτασιν τῶν ἐν νόμῳ ἱερέων. εἴρηται δὲ περὶ τοῦ Μελχισεδέκ· ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές. καὶ πῶς ὁ Μελχισεδὲκ μένει ἱερεύς; ζήτημα τὸ λεγόμενον, ἔστι δὲ ἡ λύσις αὕτη· ὥσπερ Μωϋσέα καλεῖ τὸν νόμον, οὕτω κἀνταῦθα Μελχισεδὲκ πῆ μὲν τὸν ἄνθρωπον λέγει, πῆ δὲ αὐτὴν τὴν ἱερατείαν. εἰ τοίνυν ἀφωμοίωται ὁ Μελχισεδὲκ διὰ τῆς ἱερατείας τῆς κατὰ Χριστόν, μένει διηνεκῶς· οὐχ ὁ ἄνθρωπος θνητὸς γάρ, ἀλλὰ τὸ ἀξίωμα τῆς ἱερατείας. Hebr 9,11 Ὥσπερ ἡ σκηνὴ κατεσκευάσθη ἐπὶ Μωϋσέως ὥστε τὰς λατρείας γίνεσθαι, οὕτω μείζων ἡ σκηνὴ αὕτη, τῆς χάριτος ἡ σύστασις, τὸ σῶμα τοῦ Χριστοῦ κεφαλὴν ἔχον τὸν Χριστόν. 351 Hebr 11, Πίστει περὶ μελλόντων εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἠσαῦ. πρότερον ἔθηκεν τὸν Ἰακὼβ εἶτα τὸν Ἠσαῦ, οὐ κατὰ τὴν τῆς γενέσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς εὐλογίας τάξιν. Hebr 11,38 Ὧν οὐκ ἦν ἄξιος ὁ κόσμος. οὐ περὶ πάντων λέγει τοῦτο ἀλλὰ περὶ τούτων τῶν τελευταίων οὓς καὶ μάρτυρας οἶδεν. ἐπιμέμνηται τῶν κλινάντων παρεμβολὰς καὶ διὰ τὸ χρήσιμον τοῦ λαοῦ εἰληφότων χάριν. Hebr 12,1 Ὄγκον ἀποθέμενοι πάντα. ὄγκος ἐστὶν ἡ ἁμαρτία τῆς κατὰ τὴν σάρκα ἀπολαύσεως, ἐξ ἧς ἡ εὐπερίστατος ἁμαρτία τίκτεται. εὐπερίστατον δὲ εἶπε τὴν ἁμαρτίαν τὴν εὐκόλως ἡμᾶς περιϊσταμένην καὶ ἄγουσαν εἰς τὸ ἑαυτῆς θέλημα. Hebr 12,22-23 Πανήγυρις γὰρ καὶ ἑορτὴ ἀγγέλων ἡ εἰς τὸν θεὸν δόξα, καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς καὶ κριτῇ θεῷ πάντων. Hebr 12,27 Τοῦτό ἐστιν ὃ λέγει ὁ Παῦλος ἀλλαχοῦ· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου, ἵνα παρέλθῃ τὰ πρόσκαιρα καὶ ἔλθῃ τὰ αἰώνια. Hebr 13,10-13 Τοῦτ' ἔστιν οἱ ἐν νόμῳ οὐκ ἔχουσι τὸ δῶρον τοῦτο οὗ μετέχομεν ἡμεῖς. ἔξω δὲ τῆς παρεμβολῆς, ἀντὶ τοῦ ἔξω τῶν νομίμων καὶ τῆς Ἰσραηλιτικῆς παρεμβολῆς.