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Fragments on the Epistle to the Hebrews 462Hebr 1,4 Or you might take 'having become' not of the flesh, so that you might not be thought to divide, but of Christ who is worshiped in one nature with his flesh; for once he has undertaken the economy, he fearlessly utters lowly things. hebr 1,5 Again, also accept this as the Father making his own the generation of the Son according to the flesh; for 'I will be' is clearly spoken concerning what is according to the flesh. hebr 2,9 It must be known that the Nestorians stumble over the scripture and read thus: 'that apart from God he might taste death for everyone,' constructing this to mean that Christ, they say, thus had an indwelling of the Word of God and not a union, because the divinity was not with him when he was crucified; for it is said, they say, 'he might taste death apart from God.' But see how a certain orthodox person responded: for first, it says 'by the grace of God.' However, even if according to you it says 'apart from God,' it must be accepted this way, that apart from God, Christ died for all others, for he died not only for humans but also for the powers above, that he might break down the dividing wall of the enclosure and unite the things below with the things above. Similar to this is what is said elsewhere: 'But when it says, "all things are put in subjection," it is plain that he is excepted who put all things in subjection to him.' hebr 2,14 We who are numbered among the children of God have shared in blood and flesh, that is, we are in blood and in flesh and in corruptible and 463 earthly bodies. For this reason the only-begotten Word of God, being life by nature, partook of the same things, and not in another way but likewise to us. But how does he rule over death? Because being the ruler of sin, from which death comes, he also rules over death; that is, sin is the power of death. Therefore, having sin and being its inventor, he has the power of death—for we said that sin is the power of death—so that it might be so; through his own death he abolished sin, having the devil subject, which is the strength and power of death. For if this had not prevailed over man, death would not have entered into the world. hebr 4,9 10 A Sabbath rest is a cessation; for sabbath is interpreted as cessation. There remains, therefore, a third cessation, that of the kingdom of the heavens. And he called it a Sabbath rest from the archetype of the Sabbath cessation, in which God ceased from his works. hebr 4,12 The 'cutting in two' threatened in the Gospels the fathers interpreted as the complete abandonment by the Holy Spirit. I think this is said now, that it works a separation of the Holy Spirit, and removes it from the soul; and when this has happened, all difficult things will then follow. hebr 4,15 Or 'without sin,' because he was not paying the penalty for sins, he says, by suffering these things. hebr 5,1 If he who is taken from among men deals gently with the ignorant and erring, how much more will he who, besides being man, is also God deal gently and extend a hand to the ignorant and erring? But if it is not understood, 'taken' will be more readily understood instead of 'set apart,' being one of the men and from them taken for sacred things, he says. 464 hebr 5,6 The Word indicating that even if Christ himself did not offer a bloodless sacrifice—for he offered his own blood—yet the priests from him, of whom God deigns to be God and high priest, will offer a bloodless one; for this is what 'forever' indicates. For he would not have said 'forever' of the sacrifice and offering made once by God, but looking to the present priests through whom as mediator Christ offers sacrifice and is offered in sacrifice, who also handed down to them in the mystical supper the manner of such a priestly service. hebr 5,7 He did not for this reason say 'days of his flesh' of the time when the Lord was on earth perceptibly, as if he has now put off his flesh. Far from it; for he has it, even if incorruptible. But he says 'days of flesh' for the days in his fleshly life. hebr 5,9 Behold, also what is fitting for God. hebr

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Fragmenta in epistulam ad Hebraeos 462Hebr 1,4 Ἢ τὸ γενόμενος οὐκ ἐπὶ τῆς σαρκὸς ἐκλάβοις, ἵνα μὴ διαιρεῖν νομισθῇς, ἀλλ' ἐπὶ τοῦ Χριστοῦ τοῦ ἐν μιᾷ φύσει προσκυνουμένου μετὰ τῆς σαρκὸς αὐτοῦ· ἅπαξ γὰρ τῆς οἰκονομίας ἐπιλαβόμενος ἀδεῶς τὰ ταπεινὰ φθέγγεται. hebr 1,5 Πάλιν καὶ τοῦτο δέξαι ὡς οἰκειουμένου τοῦ πατρὸς τὴν κατὰ σάρκα γέννησιν τοῦ υἱοῦ· τὸ γὰρ ἔσομαι σαφῶς ἐπὶ τοῦ κατὰ σάρκα εἴρηται. hebr 2,9 Ἰστέον ὅτι οἱ Νεστοριανοὶ παραπταίουσι τῇ γραφῇ καὶ οὕτως ἀναγινώσκουσιν· ὅπως χωρὶς θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου, τοῦτο κατασκευάζοντες ὅτι οὕτως ἐνοίκησιν ἔσχεν ὁ Χριστός, φασί, τοῦ θεοῦ λόγου καὶ οὐχ ἕνωσιν, ὅτι σταυρουμένῳ αὐτῷ οὐκ ἦν ἡ θεότης· εἴρηται γάρ, φασί, χωρὶς θεοῦ γεύσηται θανάτου. ἀλλ' ὅρα πῶς ὀρθόδοξός τις ἀπεκρίθη· πρῶτον μὲν γὰρ χάριτι θεοῦ κεῖται. πλὴν εἰ καὶ καθ' ὑμᾶς χωρὶς θεοῦ εἴρηκεν, οὕτως δεκτέον αὐτό, ὅτι χωρὶς τοῦ θεοῦ ὑπὲρ πάντων τῶν ἄλλων ἀπέθανεν ὁ Χριστός, καὶ γὰρ οὐ μόνον ὑπὲρ ἀνθρώπων ἀλλὰ καὶ ὑπὲρ τῶν ἄνω δυνάμεων ἀπέθανεν, ἵνα λύσῃ τὸ μεσότοιχον τοῦ φραγμοῦ καὶ ἑνώσῃ τὰ κάτω τοῖς ἄνω. τούτῳ ὅμοιον τὸ ἀλλαχοῦ εἰρημένον· ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. hebr 2,14 Ἡμεῖς οἱ ἐν τέκνοις ἠριθμημένοι θεοῦ κεκοινωνήκαμεν αἵματος καὶ σαρκός, τοῦτ' ἔστιν ἐν αἵματι ἐσμὲν καὶ ἐν σαρκὶ καὶ ἐν φθαρτοῖς καὶ 463 γηΐνοις σώμασιν. ταύτης ἕνεκα τῆς αἰτίας ὁ μονογενὴς τοῦ θεοῦ λόγος ζωὴ κατὰ φύσιν ὑπάρχων μετέσχε τῶν αὐτῶν, καὶ οὐ καθ' ἕτερον τρόπον ἀλλὰ παραπλησίως ἡμῖν. Πῶς δὲ ἄρχει τοῦ θανάτου; ὅτι τῆς ἁμαρτίας ἄρχων ἐξ ἧς ὁ θάνατος, καὶ τοῦ θανάτου ἄρχει· ἤγουν κράτος θανάτου ἡ ἁμαρτία. ἔχων οὖν τὴν ἁμαρτίαν καὶ εὑρετὴς αὐτῆς ὑπάρχων, τὸ κράτος ἔχει τοῦ θανάτου εἴπομεν γὰρ τὴν ἁμαρτίαν εἶναι τὸ κράτος τοῦ θανάτου ἵνα οὕτως εἴη· διὰ τοῦ οἰκείου θανάτου κατήργησε τὴν ἁμαρτίαν, ὑποχείριον ἔχων τὸν διάβολον, ἥτις ἐστὶν ἰσχὺς καὶ κράτος τοῦ θανάτου. εἰ γὰρ μὴ αὕτη κατίσχυσε τοῦ ἀνθρώπου, οὐκ ἂν ὁ θάνατος εἰσῆλθεν εἰς τὸν κόσμον. hebr 4,9 10 Σαββατισμὸς κατάπαυσις· σάββατον γὰρ κατάπαυσις ἑρμηνεύεται. ὑπολέλειπται οὖν τρίτη τις κατάπαυσις, ἡ τῆς βασιλείας τῶν οὐρανῶν. σαββατισμὸν δὲ αὐτὴν ἐκάλεσεν ἀπὸ τῆς ἀρχετύπου τῆς τοῦ σαββάτου καταπαύσεως, ἐν ᾗ κατέπαυσεν ὁ θεὸς ἀπὸ τῶν ἔργων αὐτοῦ. hebr 4,12 Τὴν ἐν τοῖς Εὐαγγελίοις ἀπειλουμένην διχοτομίαν οἱ πατέρες ἐξέδωκαν τὴν τελείαν τοῦ ἁγίου πνεύματος ἐγκατάλειψιν. ἡγοῦμαι νῦν τοῦτο εἰρῆσθαι, ὅτι χωρισμὸν ἐργάζεται τοῦ ἁγίου πνεύματος, καὶ ἀφαιρεῖται αὐτὸ ἀπὸ τῆς ψυχῆς· οὗ γενομένου πάντα λοιπὸν ἕψεται τὰ χαλεπά. hebr 4,15 Ἢ χωρὶς ἁμαρτίας, ὅτι οὐχ ἁμαρτιῶν ἐτίννυε δίκην ταῦτα, φησί, πάσχων. hebr 5,1 Εἰ δὲ ὁ ἐξ ἀνθρώπων λαμβανόμενος μετριοπαθεῖ τοῖς ἀγνοοῦσι καὶ πλανωμένοις, πόσῳ μᾶλλον ὁ μετὰ τοῦ ἄνθρωπος εἶναι καὶ θεὸς ὢν μετριοπαθήσει καὶ χεῖρα ὀρέξει τοῖς ἀγνοοῦσι καὶ πλανωμένοις; εἰ δ' οὐ νοηθείη, καὶ τὸ λαμβανόμενος ἑτοιμότερον ἐκληφθήσεται ἀντὶ τοῦ ἀφοριζόμενος, εἷς ὢν τῶν ἀνθρώπων καὶ ἐξ αὐτῶν ἱερὰ λαμβανόμενος, φησίν. 464 hebr 5,6 ∆ηλοῦντος τοῦ λόγου, ὅτι εἰ καὶ μὴ αὐτὸς ὁ Χριστὸς ἀναίμακτον προσήγαγε θυσίαν προσήγαγε γὰρ τὸ ἑαυτοῦ αἷμα , ἀλλ' οἵ γε ἀπ' αὐτοῦ ἱερεῖς ὧν θεὸς καὶ ἀρχιερεὺς ἀξιοῖ εἶναι, ἀναίμακτον προσοίσουσιν· τοῦτο γὰρ δηλοῖ τὸ εἰς τὸν αἰῶνα. οὐ γὰρ τὴν πρὸς ἅπαξ γενομένην ὑπὸ θεοῦ θυσίαν καὶ προσφορὰν εἶπεν ἂν εἰς τὸν αἰῶνα, ἀλλ' ἀφορῶν τοὺς νῦν ἱερουργοὺς δι' ὧν μέσον Χριστὸς ἱερουργεῖ καὶ ἱερουργεῖται, ὁ καὶ παραδοὺς αὐτοῖς ἐν τῷ μυστικῷ δείπνῳ τὸν τρόπον τῆς τοιαύτης ἱερουργίας. hebr 5,7 Οὐ διὰ τοῦτο εἶπεν ἡμέρας σαρκὸς τὰς ὅταν ἦν ὁ κύριος ἐπὶ γῆς αἰσθητῶς, ὡς νῦν ἀποθεμένου αὐτοῦ τὴν σάρκα. ἄπαγε· ἔχει γὰρ αὐτὴν εἰ καὶ ἄφθαρτον. ἀλλ' ἡμέρας φησὶ σαρκὸς τὰς ἐν τῇ σαρκικῇ ζωῇ αὐτοῦ ἡμέρας. hebr 5,9 Ἰδοὺ καὶ θεοπρεπές. hebr