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having believed, as it is said; As I swore in my wrath; If they shall enter into my rest; although the works were finished from the foundation of the world. For he has spoken somewhere of the seventh day thus; And God rested on the seventh day from all his works; and in this place again; If they shall enter into my rest. Since therefore it remains for some to enter into it, and they to whom it was first preached did not enter in because of unbelief, again he designates a certain day, Today, saying in David after so long a time, as it is said; Today if you will hear his voice, harden not your hearts. From where is this clear? because some must, he says, enter, but all those did not enter. That it is necessary to enter, and that some must enter, let us hear from where this is clear. After so many years, he says, David says again, Today, if you will hear his voice. For if Jesus had given them rest, he would not afterward have spoken of another day. Clearly, as some are about to obtain some reward, he says these things. For they did not enter into his rest, not having accepted the faith. Therefore there remains a sabbath-rest for the people of God. And from where is it clear? From the command, Harden not your hearts. For if there were no sabbath-rest, these things would not have been commanded. And it is well also not to have said rest, but sabbath-rest, the proper name, and that which they sought. But sabbath-rest, he calls the kingdom. Therefore, a spiritual and true sabbath-rest, is the time of our Savior's advent. For he that is entered into his rest, he also has ceased from his own works, as God did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. As God, he says, rested from His works, so he who has entered into His rest. For since the discourse is about the resurrection, and this 95.949 they desired to hear, when it will be, to this he concluded the discourse. For the word of God is living, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him. Lest anyone should think that he will simply be deprived of the rest only, he adds punishment also. with whom we have to do. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God. Thus, he says, we have to give an account for our actions. let us hold fast our profession. And what profession does he speak of? That there is a resurrection and a recompense, and that Christ is God. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. For he is not, he says, ignorant of our affairs, like many of the high priests, who do not know those in afflictions. For among men it is impossible for one who has not had experience, and gone through sensible things, to know the affliction of the afflicted. But our High Priest, he says, endured all things. For this reason he first endured, and then ascended, that he might be able to sympathize. Let us therefore come boldly unto the throne of grace, that we may obtain mercy. It is a throne of grace, not a throne of judgment. For the whole matter is generosity, and a royal gift, forgiving sins. And find grace to help in time of need. Now if you draw near, he says, you will receive both grace and mercy. For you draw near in a timely manner; but if you draw near then, no longer. For then the expectation is untimely. For then it is not a throne of grace, but a throne of judgment; For Arise, O God, he says, judge the earth. And "with boldness" means not having an evil conscience, nor doubting. For such a one cannot draw near with boldness. Lest, on hearing "High Priest," you should think he is standing, he straightway leads him up to the royal throne. You see that to become High Priest is not of nature, but of condescension and emptying.

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πιστεύσαντες, καθὼς εἴρηκεν· Ὡς ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων. Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτω· Καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ· καὶ ἐν τούτῳ πάλιν· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Ἐπεὶ οὖν ἀπολείπεταί τινας εἰσελθεῖν εἰς αὐτὴν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι' ἀπείθειαν, πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ἐν ∆αβὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς εἴρηται· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. Πόθεν τοῦτο δῆλον; ἐπειδὴ ὀφείλουσί τινες, φησὶν, εἰσελθεῖν, πάντες δὲ ἐκεῖνοι οὐκ εἰσῆλθον. Ὅτι δὲ εἰσελθεῖν χρὴ, καὶ δεῖ τινας εἰσελθεῖν, ἀκούσωμεν πόθεν τοῦτο δῆλον. Μετὰ τοσαῦτα ἔτη, φησὶ, λέγει πάλιν ὁ ∆αβὶδ, Σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. Εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας. ∆ηλονότι, ὡς μελλόντων τινῶν τεύξασθαί τινος ἀμοιβῆς, ταῦτά φησιν. Οὐ γὰρ εἰσῆλθον εἰς τὴν κατάπαυσιν αὐτοῦ, τὴν πίστιν οὐ προσηκάμενοι. Ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. Καὶ πόθεν δῆλον; Ἐκ τοῦ παραγγέλλειν, Μὴ σκληρύνητε τὰς καρδίας ὑμῶν. Οὐ γὰρ, εἰ μὴ ἦν σαββατισμὸς, ταῦτα οὐ παρηγγέλλοντο. Εὖ δὲ καὶ τὸ μὴ κατάπαυσιν εἰπεῖν, ἀλλὰ σαββατισμὸν, τὸ οἰκεῖον ὄνομα, καὶ ᾧ ἐπέτρεχον. Σαββατισμὸν δὲ, τὴν βασιλείαν καλεῖ. Σαββατισμὸς οὖν ἄρα νοητὸς καὶ ἀληθὴς, τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας καιρός. Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας. Ὥσπερ ὁ Θεὸς, φησὶ, κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, οὕτως ὁ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ. Ἐπειδὴ γὰρ περὶ ἀναστάσεως ὁ λόγος, καὶ τοῦτο 95.949 ἐπεθύμουν ἀκοῦσαι, πότε ἔσται, εἰς τοῦτο τὸν λόγον κατέκλεισε. Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ. Ἵνα μὴ νομίσῃ τις, ὅτι ἁπλῶς τῆς καταπαύσεως ἀποστερηθήσεται μόνον, ἐπάγει καὶ κόλασιν. Πρὸς ὃν ἡμῖν ὁ λόγος. Ἔχοντες οὖν Ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ. Οὕτω, φησὶν, ἔχομεν δοῦναι τὰς εὐθύνας τῶν πεπραγμένων. Κρατῶμεν τῆς ὁμολογίας. Καὶ ποίαν ὁμολογίαν λέγει; Ὅτι ἀνάστασις καὶ ἀνταπόδοσις, καὶ ὅτι Θεὸς ὁ Χριστός ἐστιν. Οὐ γὰρ ἔχομεν Ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ' ὁμοιότητα, χωρὶς ἁμαρτίας. Οὐ γάρ ἐστι, φησὶν, ἀγνοῶν τὰ ἡμέτερα, ὡς πολλοὶ τῶν ἀρχιερέων, οἳ τοὺς ἐν ταῖς θλίψεσιν οὐκ ἴσασιν. Ἐπὶ γὰρ ἀνθρώπων ἀδύνατον εἰδέναι τὴν κάκωσιν τοῦ κακουμένου, τὸν μὴ πεῖραν λαβόντα, καὶ διὰ τῶν αἰσθητῶν ἐλθόντα. Πάντα δὲ ὑπέστη, φησὶν, ὁ Ἀρχιερεὺς ὁ ἡμέτερος. ∆ιὰ γὰρ τοῦτο πρῶτον ὑπέστη, καὶ τότε ἀνέβη, ἵνα δύνηται συμπαθεῖν. Προσερχόμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον. Θρόνος χάριτός ἐστιν, οὐ θρόνος κρίσεως. Ὅλον γὰρ τὸ πρᾶγμα φιλοτιμία ἐστὶ, καὶ δωρεὰ βασιλικὴ, τὰς ἁμαρτίας ἀφιεῖσα. Καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Νῦν ἐὰν προσέλθῃς, φησὶν, λήψῃ καὶ χάριν, καὶ ἔλεον. Εὐκαίρως γὰρ προσέρχῃ· ἂν δὲ τότε προσέλθῃς, οὐκέτι. Ἄκαιρος γὰρ τότε ἡ προσδοκία. Οὐκ ἔστι γὰρ τότε θρόνος χάριτος, ἀλλὰ θρόνος κρίσεως· Ἀνάστα γὰρ, ὁ Θεὸς, φησὶ, κρῖνον τὴν γῆν. Τὸ δὲ, μετὰ παῤῥησίας, ἀντὶ τοῦ, μὴ ἔχοντες συνειδὸς πονηρὸν, μηδὲ διστάζοντες. Οὐ δύναται γὰρ μετὰ παῤῥησίας ὁ τοιοῦτος προσελθεῖν. Ἵνα μὴ ἀκούσας Ἀρχιερέα, νομίσῃς ἑστάναι αὐτὸν, εὐθέως ἐπὶ τὸν θρόνον ἀνάγει τὸν βασιλικόν. Ὁρᾷς ὅτι τὸ γενέσθαι Ἀρχιερέα, οὐ φύσεώς ἐστιν, ἀλλὰ συγκαταβάσεως καὶ κενώσεως.