5

Hebr 7,3 He related afterwards how the temple was constructed, and says that there were two tabernacles, but that into the first the priests entered continually, performing what was prescribed, but into the second, only the high priest, once a year. And wishing to teach what was signified by these things, he adds: by this the Holy Spirit indicates that the way into the holy places has not yet been disclosed. Just as, therefore, it was not the nature of the place that was inaccessible, on which the inner house happened to be built, but the construction and the law and the consecration of the place made the place inaccessible, yet he said this was a symbol of the heavens, so also here, wishing to show that Christ is a high priest according to the order of Melchizedek, he speaks of the things concerning him, not explaining his nature, but setting forth the account of him from the divine scripture and from that showing the likeness. Therefore, he calls him without father and without mother, as the divine scripture does not recount his parents; whence he added "without genealogy," showing that he is not speaking of the man's nature but of the narrative of the divine scripture. Then he adds: having neither beginning of days nor end of life, not in nature, but in the divine scripture. And since these things could also be said of another for the divine scripture has mentioned many without stating their parents or setting forth their genealogy, and especially those whom we have learned were outside the Israelite race he well added, but made like the Son of God, he remains a priest forever; for this, along with the other things, no longer applied to another. But it shows from the narrative according to the scripture how the other things also belonged to him, as indeed did this. For Christ was indeed without father in the birth of his human nature, but without mother in the birth of his divine existence, and certainly also without genealogy; for what genealogy could there be for one who is from the Father alone? And that he has neither a beginning of 208 days nor an end of life, this too is clear, but here it is in the case of the realities, there in the case of the narrative. He took the "to remain a priest forever" from the divine scripture by saying: You are a priest forever, according to the order of Melchizedek, as though he also ministered as a priest perpetually. He called him a perpetual priest as one who did not pass on the priesthood to successors, which is what happened under the law. Whence he also said: but made like the Son of God, and yet it would have been logical to say that this one was made like that one—for the first is not made like the second—but since with this one is the truth of the realities, while with that one there is nothing of the sort, in the form of the narrative he rightly said that one was made like him, as if the divine scripture wished to show us in the narrative a likeness of the one to come. Hebr 7,20-22 The difference, he says, of this one from that one is shown from his having received the priesthood with an oath; for they were made priests without an oath because it was necessary for them to cease from the priesthood at some point, but this one with an oath, since he was to remain in his dignity. Thus he received a dignity much greater than those under the law, since he was also to provide greater things to those who approach. For he speaks of a "guarantor" as one who, by being established, guarantees the gain for us, since it is indeed so; for his being the first to rise, just as he also calls him high priest, guarantees for us the likeness of the resurrection.

Hebr 9,1-2 From this point he begins to say how the things in the law are symbols and types

of the things in grace, and how it is possible to see these things prefigured in those, at the same time showing by the comparison also their superiority, how great it is. He makes the beginning of his teaching in the form of a narrative. He says, therefore, that the first covenant also had regulations and ordinances of service which ought to be rendered to God; for he calls the ordinances concerning these things "regulations for worship." 209 And the worldly sanctuary. He rightly calls the temple here a sanctuary in which the service was to be rendered to God

5

Hebr 7,3 ∆ιηγεῖτο ὕστερον ὅπως ὁ ναὸς κατεσκεύαστο, καὶ λέγει δύο εἶναι τὰς σκηνάς, ἀλλ' εἰς μὲν τὴν πρώτην διὰ παντὸς τοὺς ἱερεῖς εἰσιόντας τὰ νενομισμένα ἐπιτελεῖν, εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ τὸν ἀρχιερέα μόνον. καὶ δὴ τὸ ἀπὸ τούτων σημαινόμενον διδάσκειν βουλόμενος ἐπάγει· τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν. ὥσπερ τοίνυν οὐχ ἡ τοῦ τόπου φύσις ἦν ἄβατος, ἐφ' οὗ δὴ τὸν ἐνδότερον οἶκον κατεσκευάσθαι συνέβαινεν, ἀλλ' ἡ κατασκευὴ καὶ τὸ νόμιμον καὶ ἡ τοῦ τόπου ἀφιέρωσις ἄβατον ἐποίει τὸν τόπον, ὅμως σύμβολον ἔφη εἶναι τοῦτο τῶν οὐρανῶν, οὕτω κἀνταῦθα βουλόμενος τὸν Χριστὸν ἀρχιερέα δεῖξαι κατὰ τὴν τάξιν Μελχισεδέκ, λέγει τὰ κατ' ἐκεῖνον οὐ τὴν φύσιν ἐξηγούμενος, ἀλλὰ τὴν κατ' αὐτὸν διήγησιν ἀπὸ τῆς θείας τιθεὶς γραφῆς καὶ ἀπ' ἐκείνης ἐμφαίνων τὸ ὅμοιον. Ἀπάτορα τοίνυν καὶ ἀμήτορα καλεῖ, ὡς τῆς θείας γραφῆς γονέας αὐτοῦ μὴ διηγουμένης· ὅθεν ἐπήγαγε τὸ ἀγενεαλόγητος, δεικνὺς ὅτι οὐ φύσιν λέγει τοῦ ἀνδρὸς ἀλλὰ τῆς θείας γραφῆς διήγησιν. εἶτα ἐπισυνάπτει· μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, οὐκ ἐν τῇ φύσει, ἀλλ' ἐν τῇ θείᾳ γραφῇ. καὶ ἐπειδὴ ταῦτα δυνατὸν ἦν καὶ ἐπ' ἄλλου λέγεσθαι ἐμνημόνευσε γὰρ ἡ θεία γραφὴ πολλῶν οὔτε τοὺς γονέας εἰποῦσα οὔτε τὴν γενεαλογίαν ἐκθεμένη, καὶ μάλιστα ὅσους ἔξω τοῦ Ἰσραηλιτικοῦ γένους γεγονότας μεμαθήκαμεν καλῶς ἐπήγαγε τὸ ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές· οὐκέτι γὰρ καὶ τοῦτο μετὰ τῶν λοιπῶν ἦν ἐπ' ἄλλου. ἐμφαίνει δὲ ἀπὸ τῆς κατὰ τὴν γραφὴν διηγήσεως, ὅπως αὐτῷ καὶ τὰ λοιπὰ προσῆν ἃν δὴ καὶ τοῦτο. καὶ γὰρ ὁ Χριστὸς ἦν μὲν ἀπάτωρ γεννήσει τῆς ἀνθρωπείας φύσεως, ἀμήτωρ δὲ τῇ γεννήσει τῆς θείας ὑπάρξεως, ἀλλὰ μὴν καὶ ἀγενεαλόγητος· τίς γὰρ ἂν γενεαλογία τοῦ ἐκ πατρὸς ὄντος μόνον; ὅτι δὲ οὔτε ἀρχὴν 208 ἡμερῶν ἔχει οὔτε ζωῆς τέλος, καὶ τοῦτο δῆλον, ἀλλ' ἐνταῦθα μὲν ἐπὶ τῶν πραγμάτων, ἐκεῖ δὲ ἐπὶ τῆς διηγήσεως. τὸ μὲν ἱερέα μένειν εἰς τὸ διηνεκὲς ἀπὸ τῆς θείας ἔλαβε γραφῆς τῷ εἰπεῖν· σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, ὡς ἂν κἀκείνου διηνεκῶς ἱερατεύοντος. διηνεκῆ δὲ αὐτὸν ἱερέα ἐκάλεσεν ὡς ἂν οὐ παραπέμψαντα τὴν ἱερατείαν εἰς διαδόχους, ὅπερ ἐν νόμῳ συνέβαινε γίνεσθαι. ὅθεν καὶ εἶπεν· ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, καίτοι γε τὸ ἀκόλουθον ἦν τοῦτον ἀφωμοιῶσθαι λέγειν ἐκείνῳοὐ γὰρ ὁ πρῶτος ἀφομοιοῦται τῷ δευτέρῳἀλλ' ἐπειδὴ παρὰ τούτῳ μέν ἐστιν ἡ ἀλήθεια τῶν πραγμάτων, ἐκείνῳ δὲ πρόσεστιν οὐδὲν τοιοῦτον, τῷ δὲ εἴδει τῆς διηγήσεως καλῶς ἀφωμοιῶσθαι ἐκεῖνον ἔφη, ὡς ἂν τῆς θείας γραφῆς ἐπὶ τῆς διηγήσεως ὁμοίωμα τοῦ ἐσομένου δεῖξαι βουληθείσης ἡμῖν. Hebr 7,20-22 ∆είκνυται, φησί, τούτου πρὸς ἐκεῖνον τὸ διάφορον ἀπὸ τοῦ μεθ' ὅρκου λαβεῖν τὴν ἱερατείαν· οἱ μὲν γὰρ ἄνευ ὅρκων ἐγίνοντο διὰ τὸ δεῖν αὐτοὺς καὶ παύεσθαί ποτε τῆς ἱερατείας, οὑτοσὶ δὲ μεθ' ὅρκων, ἐπειδὴ μένειν ἔμελλεν ἐπὶ τῆς ἀξίας. οὕτω μείζονα πολλῷ τῶν ἐν νόμῳ τὴν ἀξίαν ἐδέξατο, ἐπειδὴ μείζονα καὶ παρέχειν τοῖς προσιοῦσιν ἔμελλεν. τὸ γὰρ ἔγγυος οὕτως λέγει ὡς ἂν τῷ καταστῆναι ἐγγυωμένου ἡμῖν τὸ κέρδος, ἐπεὶ καὶ οὕτως ἔχει· τὸ γὰρ ἀναστῆναι πρῶτος, καθὰ καὶ ἀρχιερέα αὐτὸν καλεῖ, ἐγγυᾶται ἡμῖν τὴν τῆς ἀναστάσεως ὁμοιότητα.

Hebr 9,1-2 Ἄρχεται ἐντεῦθεν λέγειν, ὅπως τὰ ἐν νόμῳ σύμβολα καὶ τύποι

τῶν ἐν τῇ χάριτι, καὶ ὅπως ἐν ἐκείνοις ταῦτα προθεωρούμενα διϊδεῖν δυνατόν, ὁμοῦ τῇ παραθέσει καὶ τὴν ὑπεροχὴν τούτων δεικνύς, ὅση τίς ἐστιν. ἐν ἀφηγήσει δὲ τῆς διδασκαλίας ποιεῖται τὴν καταρχήν. λέγει οὖν ὅτι καὶ ἡ πρώτη διαθήκη εἶχεν ὅρους καὶ προστάγματα λειτουργίας τῆς θεῷ ἀποδίδοσθαι ὀφειλούσης· δικαιώματα γὰρ λατρείας τὰ περὶ τούτων λέγει προστάγματα. 209 Τό τε ἅγιον κοσμικόν. ἅγιον ἐνταῦθα καλεῖ τὸν ναὸν εἰκότως ἐν ᾧ τὴν λειτουργίαν ἀποδίδοσθαι τῷ θεῷ