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of the ages. If from the beginning, he says, this had happened, and then no one believed, the race would have remained in destruction. For it was not possible for Christ to die a second time, that it might be saved again. But since later the sins were many, he fittingly appeared then. To put away sin, What is putting away? Instead of, disregard. Sin no longer has boldness. For sin has been set aside, which ought to have received punishment, but did not receive it. That is, it suffered violence; when it expected to destroy all, then it was destroyed. by the sacrifice of himself has been manifested. He was manifested to God, and drew near. And inasmuch as it is appointed for men to die once, and after that the judgment; so Christ also, having been offered once to bear the sins of many, And he states the reason why he died once; because he became a ransom for one death. For it was appointed, he says, for men to die. This then, he died once for all, having been offered once; and by whom, if not by himself, clearly? For, he says, for their sakes I sanctify myself. He will appear a second time, without sin, to those who are eagerly waiting for him, for salvation.

CHAPTER 10. For the law, having a shadow of the good things to come, In the first, he says,

he appeared, to take away our sins; but in the second he will no longer appear thus, but to save those who have believed in him. not the very image of the things, can never, with the same sacrifices that they offer continually year by year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins; but in these sacrifices there is a reminder of sins year after year. For it is impossible 95.976 for the blood of bulls and goats to take away sins; therefore, when he comes into the world, he says. Sacrifice and offering you did not desire, but a body you have prepared for me. In burnt offerings and sin offerings you have taken no pleasure, then I said, Behold, I. In the scroll of the book it is written of me, to do your will, O God. That is, not the very truth. He speaks of the sacrifices of remission. When he said above, 'You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings' (which are offered according to the law); then he said, 'Behold, I have come.' He shows from the Old Testimony, that from the coming of Christ, the things of the sacrifices have ceased, even if they seem still to be offered. For it was postponed for a little while, then he brought on their end. To do your will, O God. He does away with the first in order to establish the second. By this will we have been sanctified, those through the offering of the body of Jesus Christ once for all. And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins; but he, having offered one sacrifice for sins for all time, sat down at the right hand of God, waiting from that time until his enemies should be made to give myself, he says, a footstool for his feet; for by a single offering he has perfected for all time those who are being sanctified. And the Holy Spirit also bears witness to us; for after having said before, This is the covenant that I will make with them after those days, says the Lord, I will put my laws on their hearts, and write them on their minds, and their sins and their lawless deeds I will remember no more. Where there is forgiveness of these, there is no longer any offering for sin. He calls his enemies the Jews, and demons, and all who oppose the preaching. Therefore, brothers, having confidence, For just as sins cause shame, he says, so does having all things forgiven us, and becoming fellow heirs, and enjoying such great love, cause confidence. to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, of his

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αἰώνων. Εἰ παρὰ τὴν ἀρχὴν, φησὶ, τοῦτο ἐγένετο, εἶτα οὐδεὶς ἐπίστευσεν, ἔμενεν ἐν ἀπωλείᾳ τὸ γένος. Οὐ γὰρ ἦν δυνατὸν δεύτερον ἀποθανεῖν Χριστὸν, ἵνα πάλιν σωθῇ. Ἐπειδὴ δὲ ὕστερον πολλὰ ἦν τὰ ἁμαρτήματα, εἰκότως τότε ἀνεφάνη. Εἰς ἀθέτησιν ἁμαρτίας, Τί ἐστιν ἀθέτησις; ἀντὶ τοῦ, καταφρόνησις. Οὐκέτι παῤῥησίαν ἔχει ἡ ἁμαρτία. Ἠθέτηται γὰρ ἡ ἁμαρτία, ὀφείλουσα μὲν ἀπολαβεῖν κόλασιν, οὐκ ἀπολαβοῦσα δέ. Τουτέστι, βίαν ἔπαθεν· ὅτε προσεδόκησε πάντας ἀνελεῖν, τότε ἀνῃρέθη. ∆ιὰ τῆς θυσίας αὑτοῦ πεφανέρωται. Ἐφανερώθη τῷ Θεῷ, καὶ προσῆλθεν. Καὶ καθόσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις· οὕτω καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, Καὶ τὴν αἰτίαν λέγει, διὰ τί ἅπαξ ἀπέθανεν· ὅτι ἑνὸς θανάτου ἀντίλυτρον ἐγένετο. Ἀπέκειτο γὰρ, φησὶν, τοῖς ἀνθρώποις ἀποθανεῖν. Τοῦτο οὖν τὸ ἅπαξ ἀπέθανεν ὑπὲρ ἁπάντων, ἅπαξ προσενεχθείς· καὶ ὑπὸ τίνος ἢ ὑφ' ἑαυτοῦ δηλονότι; Ἐγὼ γὰρ, φησὶν, ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν. Ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις, εἰς σωτηρίαν.

ΚΕΦΑΛ. Ιʹ. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, Ἐν τῇ πρώτῃ, φησὶν,

ὤφθη, εἰς τὸ ἆραι τὰς ἁμαρτίας ἡμῶν· ἐν δὲ τῇ δευτέρᾳ οὐκέτι οὕτω φανεῖται, ἀλλὰ σώσων τοὺς εἰς αὐτὸν πιστεύσαντας. Οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ' ἐνιαυτὸν ταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι. Ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους· ἀλλ' ἐν αὐτοῖς ἀνάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν. Ἀδύνατον γὰρ 95.976 αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας· διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει. Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας, τότε εἶπον, Ἰδοὺ ἐγώ. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ Θεὸς τὸ θέλημά σου. Τουτέστιν οὐκ αὐτὴν τὴν ἀλήθειαν. Λέγει δὲ τὰς θυσίας τῆς ἀφέσεως. Ἀνώτερον λέγων, ὅτι Θυσίαν, καὶ προσφορὰν, καὶ ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας, οὐδὲ εὐδόκησας· αἵτινες κατὰ τὸν νόμον προσφέρονται· τότε εἴρηκεν· Ἰδοὺ ἥκω. ∆είκνυσιν ἐκ Μαρτυρίας Παλαιᾶς, ὅτι ἀφ' οὗ ἡ ἐπιδημία Χριστοῦ, πέπαυται τὰ τῶν θυσιῶν, εἰ καὶ δοκοῦσιν ἔτι προσφέρεσθαι. Ἀνεβάλλετο γὰρ πρὸς ὀλίγον, εἶτα ἐπήγαγεν αὐτῶν τὸ τέλος. Τοῦ ποιῆσαι τὸ θέλημά σου ὁ Θεός. Ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν, οἱ διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ' ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας· αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ Τοῦ ἐμαυτὸν, φησὶν, ἐκδοῦναι Ὑποπόδιον τῶν ποδῶν αὐτοῦ· μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ καὶ προειρηκέναι, Αὕτη ἡ διαθήκη, ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, ∆ιδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτοὺς, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. Ἐχθροὺς αὐτοῦ Ἰουδαίους λέγει, καὶ δαίμονας, καὶ πάντας τοὺς ἀντιπίπτοντας τῷ κηρύγματι. Ἔχοντες οὖν, ἀδελφοὶ, παῤῥησίαν, Ὥσπερ γὰρ αἰσχύνην, φησὶ, ποιεῖ τὰ ἁμαρτήματα, οὕτω παῤῥησίαν, τὸ πάντα ἀφεθῆναι ἡμῖν, καὶ συγκληρονόμους γενέσθαι, καὶ τοσαύτης ἀπολαῦσαι ἀγάπης. Εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνεκαίνισε ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τουτέστι τῆς