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to show that all those who went out through Moses perished because of unbelief, so as to correspondingly frighten more greatly those to whom he was making his argument. <But those who contradict these things paid attention> neither to the sequence of what follows, of "with whom then was he provoked?" and "to whom then did he swear?", which are read as a question, but require the same answer; nor to that which says "who then, having heard, rebelled?", could then be said according to this meaning, if indeed a few out of many had endured this. For concerning things that are done we say "who did it?", separating a part from the multitude, when it happens that those who did it are fewer than those who did not. But here there are only two, Joshua and Caleb; so that it had no logical sequence to say "who" were the ones rebelling, since only two out of so great a multitude existed. ** thinking that the number of the two in no way harms the declaration.

Hebr 4,1-2 It is fitting to be afraid, he says, lest we ourselves, having received the promise of entering into the rest, should fall short through wickedness of mind; for let no one suppose that the promise of future things is sufficient for him, just as it was not for them; for they were not united by faith with the things that were promised. Hence it must be read thus: not being mixed with faith in the things that were heard, that is to say, with the promises of God made to them through Moses. 206 Hebr 4,4-7 This is the work of true rest: not to run back again to the old things, undergoing change and alteration. For just as God is said to have rested from making the world, having once given an end to its construction, so it is fitting that one entering into rest should not turn back to the old things, suspecting the labors of virtue <to be> a transgression of laws; for change and removal from the established state necessarily follow these things. But "today," he says, is neither indefinite, nor can it be spoken of as an interval of time outside of a day, as though "today" were fitting for every day. And I thought it right to point this out not only for the sake of apostolic clarity, but also for those who wish to take "I have today begotten you" with reference to the generation of the divinity of the only-begotten, who declare that "today" is indefinite, not understanding this, that "today" could not be said if there were no day. For that "today" would not be said indefinitely, the apostle clearly showed by saying: "again he appoints a certain day, saying in David," and also elsewhere: "exhort one another," he said, "every day, as long as it is called today." First, he showed that "today" would not be spoken of outside of days, by saying "every day," and so adding "as long as it is called today." Then, neither does he thus seem to be speaking about "today" as if it were indefinite, and able to apply to the past, and also able to apply to the future. For what does he say? "Considering that 'today' is said to you every day, so take care to remain in the faith"; for as "today" signifies the present day, so he advised them, using the meaning rather for the benefit of the exhortation. Hebr 6,18 By two unchangeable things, both that it is God who promised, who is in no way able to lie, and that he made the promise with an oath.

207 Hebr 6,20 Adding that Christ has become for us an eternal high priest by

bringing all believers in every generation to God through himself in the hope of the resurrection.

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δεῖξαι ὅτι πάντες οἱ διὰ Μωϋσέως ἐξελθόντες ἀπώλοντο δι' ἀπιστίαν, ὥστε ἐκ παραλλήλου μειζόνως φοβῆσαι τούτους πρὸς οὓς ἐποιεῖτο τὸν λόγον. <οἱ δὲ τούτοις ἀντιλέγοντες προσεῖχον> οὔτε τῇ ἀκολουθίᾳ τῶν ἑξῆς, τοῦ τίσιν δὲ προσώχθισεν; καὶ τίσιν δὲ ὤμοσεν; ἀναγινωσκομένων μὲν κατ' ἐρώτησιν, τὴν αὐτὴν δὲ ἀπαιτούντων ἀνταπόδοσιν· οὔτε ἐκείνῳ ὅτι τίνες δὲ ἀκούσαντες παρεπίκραναν; τότε λέγεσθαι κατ' αὐτὴν ἠδύναντο τὴν διάνοιαν, εἴπερ δὴ ὀλίγοι ἀπὸ πολλῶν τοῦτο ὑπομεμενηκότες ἦσαν. λέγομεν γὰρ ἐπὶ τῶν πραττομένων ὅτι τίνες ἐποίησαν; τὸ δὲ μέρος ἀπὸ πλήθους ἀποτεμνόμενοι, ὅταν ἐλάττονας εἶναι τοὺς πεποιηκότας συμβαίνῃ τῶν οὐ πεποιηκότων. ἐνταῦθα δὲ δύο μόνοι, Ἰησοῦς καὶ Χαλέβ· ὥστε οὐδὲ ἀκολουθίαν εἶχέν τινα τὸ λέγειν τίνας εἶναι τοὺς παραπικραίνοντας, δύο μόνων ἀπὸ τοσούτου πλήθους ὄντων. ** οὐδὲν λυμαίνεσθαι τῇ ἀποφάσει τῶν δύο νομίσας τὸν ἀριθμόν.

Hebr 4,1-2 Προσῆκεν φοβεῖσθαι, φησίν, ὅπως ἂν μὴ αὐτοὶ τῆς εἰς τὴν κατάπαυσιν εἰσόδου τὴν ἐπαγγελίαν δεξάμενοι ὑστερήσωμεν μοχθηρίᾳ γνώμης· μηδὲ γάρ τις οἰέσθω ἀρκεῖν αὐτῷ τὴν ἐπαγγελίαν τῶν μελλόντων, ὥσπερ οὐδὲ ἐκείνοις· οὐ γὰρ ἦσαν κατὰ τὴν πίστιν τοῖς ἐπαγγελθεῖσι συνημμένοι. ὅθεν οὕτως ἀναγνωστέον· μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκουσθεῖσιν, ἵνα εἴπῃ, ταῖς πρὸς αὐτοὺς γεγενημέναις ἐπαγγελίαις τοῦ θεοῦ διὰ Μωϋσέως. 206 Hebr 4,4-7 Ἀληθινῆς καταπαύσεως τοῦτο τὸ ἔργον, τὸ μὴ πάλιν ἐπὶ τὰ παλαιὰ ἀνατρέχειν μεταβολὴν ὑπομένοντας καὶ μετάθεσιν. ὥσπερ γὰρ ὁ θεὸς λέγεται πεπαῦσθαι τοῦ ποιεῖν τὸν κόσμον, ἅπαξ αὐτοῦ τῇ κατασκευῇ τέλος δεδωκώς, οὕτω προσῆκεν καὶ τὸν εἰς κατάπαυσιν εἰσιόντα μὴ παλινδρομεῖν ἐπὶ τὰ παλαιά, πόνους ὑφορώμενον τοὺς τῆς ἀρετῆς <ἐπὶ> παράβασιν νομίμων· τούτοις γὰρ ἀκολουθεῖν ἀνάγκη τὴν μεταβολὴν καὶ τὴν ἀπὸ τῆς καταστάσεως μετάστασιν. Τὸ δὲ σήμερον, φησίν, οὔτε ἀόριστόν ἐστιν, οὔτε μὴν ἐπὶ τοῦ ἐκτὸς ἡμέρας διαστήματος λέγεσθαι δύναται ὡς ἂν ἐφ' ἑκάστης ἡμέρας τοῦ σήμερον ἁρμόττοντος. τοῦτο δὲ οὐ τῆς ἀποστολικῆς σαφηνείας ἕνεκεν μόνον ἐπισημήνασθαι δίκαιον ᾠήθην, ἀλλὰ καὶ τῶν βουλομένων ἐπὶ τῆς γεννήσεως τῆς τοῦ μονογενοῦς θεότητος λαμβάνειν τὸ ἐγὼ σήμερον γεγέννηκά σε, οἳ τὸ σήμερον ἀόριστον εἶναι ἀποφαίνονται, οὐδὲ τοῦτο ἐννοοῦντες ὅτι τὸ σήμερον λέγεσθαι οὐκ ἂν δύναιτο μὴ οὔσης ἡμέρας. ὅτι γὰρ οὐδὲ ἀόριστον λέγοιτο ἂν τὸ σήμερον, σαφῶς ὁ ἀπόστολος ἐδήλωσεν εἰπών· πάλιν τινὰ ὁρίζει ἡμέραν ἐν ∆αυὶδ λέγων, ἢ δὲ καὶ ἑτέρωθι· παρακαλεῖτε ἑαυτούς, ἔφη, καθ' ἑκάστην ἡμέραν ἄχρις οὗ τὸ σήμερον καλεῖται. πρῶτον μὲν ἔδειξεν ὅτι οὐκ ἔξω τῶν ἡμερῶν τὸ σήμερον λέγοιτο, τῷ εἰπεῖν καθ' ἑκάστην ἡμέραν, καὶ οὕτως ἐπαγαγεῖν τὸ ἄχρις οὗ τὸ σήμερον καλεῖται. ἔπειτα οὐδὲ οὕτω φαίνεται περὶ τοῦ σήμερον ὡς ἂν ἀορίστου διαλεγόμενος, καὶ δυναμένου μὲν τοῖς παρεληλυθόσιν, δυναμένου δὲ καὶ τοῖς μέλλουσιν ἁρμόττειν. τί γὰρ φησίν; καθ' ἑκάστην ἡμέραν τὸ σήμερον λέγεσθαι πρὸς ὑμᾶς νομίσαντες, οὕτως ἐπιμελεῖσθε τοῦ μένειν ἐπὶ τῆς πίστεως· ὡς γὰρ τοῦ σήμερον τὴν παροῦσαν σημαίνοντος ἡμέραν, οὕτως αὐτοῖς συνεβούλευσεν, καταχρησάμενος τῇ σημασίᾳ μᾶλλον πρὸς τὸ τῆς παραινέσεως ὠφέλιμον. Hebr 6,18 Τὸ διὰ δύο ἀμεταθέτων, τῷ τε θεὸν εἶναι τὸν ἐπαγγειλάμενον οὐδαμῶς οἷόν τε ψεύσασθαι, καὶ τῷ μεθ' ὅρκου ποιήσασθαι τὴν ἐπαγγελίαν.

207 Hebr 6,20 Προσθεὶς ὅτι αἰώνιος ἡμῖν γέγονεν ἀρχιερεὺς ὁ Χριστὸς τῷ

πάντας τοὺς καθ' ἑκάστην γενεὰν πιστεύοντας δι' ἑαυτοῦ προσάγειν τῷ θεῷ ἐπὶ τῇ τῆς ἀναστάσεως ἐλπίδι.