Fragmenta in epistulam ad Hebraeos (in catenis)

Hebr: Prolog

The heretics say that the epistle is not by Paul, and as a first proof of this they offer that his name is not placed at the beginning as in the other epistles; second, that the phrasing is different, that is, foreign to that of Paul and its construction. One must know, then, that Paul was hated by the Jews as one teaching apostasy from the law, for this reason also, having been in danger in Jerusalem and having barely escaped, he was sent to Rome. Therefore, writing profitable things to the Hebrews, he does not prefix his own name, so that through their hatred for him they might not lose the benefit from the epistle. And he writes to them, as the blessed Severianus says, in the Hebrew tongue, which was also interpreted by one of the disciples, by Luke, or rather by Clement whom he also mentions. For this reason the phrasing is foreign. And 346 this has been investigated by those before us, and Eusebius son of Pamphilus, who was more of a historian than those before and after him, mentioned the investigation, and that it seemed to our ancient fathers, the bishops, that the epistle was Paul's. Hebr 1,1-2 In many parts according to the differences of the times in which the things concerning us were managed, for instance, in the generation of Adam, in the time of Cain, in the time of Noah, in the time of Abraham, in the times before the law, in the times after the law; for many are the parts of God's administration on our behalf. And in many ways, because one command was given to Adam, another to Noah, a different one to Abraham, and another through Moses, and various ones through the prophets. He has spoken to us in a son, instead of through a son; for not in him as in an instrument, but through him as managing the flesh, so that from this point the hearing of the Jews, having begun and having, as it were, grasped the word by a kind of touch, might thus be led up to the pre-eternal existence. For having previously said: He has spoken to us in a son whom he also appointed heir -instead of "made"-, he led the word up to the pre-eternal existence. And he does this continually, at one time ascending into theology, at another descending into the incarnation. Hebr 1,3α Seeking to present more clearly that the Word was begotten from the substance of the Father, he made mention of the radiance; for the radiance is from the substance of that of which it is the radiance, and is continuous and from it, and is never conceived without that of which it is the radiance. But since "radiance" shows a nature lesser than that of which it is the radiance, and not in its own hypostasis, he presented this in another word, saying: and the character of his hypostasis, having set the first as proof of being from the substance without division, and the second, that he is not without hypostasis. For just as John, having named him Word, added: he was with God and was God, so also Paul, having said radiance, added: and the character of his hypostasis. 347 Hebr 1,3β This is what Jeremiah says: mighty are the works of his words. Hebr 1,3ξ Even if the Word became flesh, yet he was in the glory and nature of the Godhead and did not depart from the highest thrones of God the Father; and though made a little lower than the angels because of the measure of his humanity -for the nature of man is seated beneath the renown of the angels-, yet even so he was above every name that is named. Hebr 1,7-8 Just as in the case of "radiance" and "character" he imitated the mind of John, who called him Word and said he was with God, so also here he imitates John. Just as he said: This one was in the beginning, all things were made through him, instead of "this one was, these things were not," so also Paul: regarding the angels, "who makes," but regarding the Son, "your throne"— in order to show: that which is made was not, but he who has an eternal throne was always with the Father. Hebr 1,12-14 He does not speak of a change of nature occurring, but by comparison, that

Fragmenta in epistulam ad Hebraeos (in catenis)

Hebr: Prolog

Οἱ αἱρετικοί φασι μὴ εἶναι Παύλου τὴν ἐπιστολήν, καὶ τούτου πρώτην ἀπόδειξιν προφέρουσι τὸ μὴ προτετάχθαι αὐτοῦ τὸ ὄνομα ὡς ἐν ταῖς ἄλλαις ἐπιστολαῖς· δεύτερον τὸ τὴν φράσιν ἄλλην εἶναι, τοῦτ' ἔστι ξένην παρὰ τὴν Παύλου καὶ τὴν κατασκευήν. δεῖ τοίνυν εἰδέναι ὅτι Παῦλος ἐμισεῖτο ὑπὸ Ἰουδαίων ὡς ἀποστασίαν νόμου διδάσκων, διὰ τοῦτο καὶ κινδυνεύσας ἐν Ἱεροσολύμοις καὶ μόλις διαφυγὼν ἐπέμφθη εἰς Ῥώμην. ὠφέλιμα τοίνυν γράφων Ἑβραίοις οὐ προτίθησι τὸ ὄνομα ἑαυτοῦ, ἵνα μὴ τῷ μίσει τῷ πρὸς αὐτὸν ζημιωθῶσι τὴν ὠφέλειαν τὴν ἀπὸ τῆς ἐπιστολῆς. Γράφει δὲ αὐτοῖς ὥς φησιν ὁ μακάριος Σευηριανός τῇ Ἑβραίων γλώττῃ, ἃ καὶ ἡρμηνεύθη ὑπό τινος τῶν μαθητῶν, ὑπὸ Λουκᾶ, ἢ μᾶλλον ὑπὸ Κλήμεντος οὗ καὶ μέμνηται. διὰ τοῦτο ξένη φράσις. καὶ 346 τοῦτο ἐζήτηται τοῖς πρὸ ἡμῶν, καὶ Εὐσέβιος ὁ Παμφίλου ἱστορικώτερος γεγονὼς τῶν πρὸ αὐτοῦ καὶ μετ' αὐτοῦ, ἐμνημόνευσε τῆς ζητήσεως, καὶ ὅτι τοῖς πατράσιν ἡμῶν τοῖς παλαιοῖς τῶν ἐπισκόπων ἔδοξε Παύλου τὴν ἐπιστολὴν εἶναι. Hebr 1,1-2 Πολυμερῶς μὲν κατὰ τὰς διαφορὰς τῶν χρόνων ἐν αἷς ᾠκονομήθη τὰ περὶ ἡμῶν, οἷον ἐν τῇ τοῦ Ἀδὰμ γενέσει, ἐν τοῖς κατὰ τὸν Κάϊν, ἐν τοῖς κατὰ τὸν Νῶε, ἐν τοῖς κατὰ τὸν Ἀβραάμ, ἐν τοῖς πρὸ νόμου, ἐν τοῖς μετὰ νόμον· πολλὰ γὰρ τὰ μέρη τῆς ὑπὲρ ἡμῶν τοῦ θεοῦ διοικήσεως. πολυτρόπως δέ, ὅτι ἄλλη ἐδόθη ἐντολὴ τῷ Ἀδάμ, ἄλλη τῷ Νῶε, ἑτέρα τῷ Ἀβραάμ, καὶ διὰ Μωϋσέως ἄλλη, καὶ διὰ τῶν προφητῶν διάφοροι. Ἐλάλησεν ἡμῖν ἐν υἱῷ, ἀντὶ τοῦ δι' υἱοῦ· οὐ γὰρ ἐν αὐτῷ ὡς ἐν ὀργάνῳ, ἀλλὰ δι' αὐτοῦ ὡς οἰκονομοῦντος σάρκα, ἵν' ἐντεῦθεν ἀρξαμένη τῶν Ἰουδαίων ἡ ἀκοή, καὶ ὥσπερ δραξαμένη ψηλαφίᾳ τινὶ τοῦ λόγου οὕτως ἀναχθῇ εἰς τὴν προαιώνιον ὕπαρξιν. πρότερον γὰρ εἰρηκώς· ἐλάλησεν ἡμῖν ἐν υἱῷ ὃν καὶ κληρονόμον ἔθηκεν -ἀντὶ τοῦ ἐποίησεν-, ἀνήγαγε τὸν λόγον εἰς τὴν προαιώνιον ὕπαρξιν. καὶ τοῦτο ποιεῖ συνεχῶς, πῆ μὲν ἀνιὼν εἰς τὴν θεολογίαν, πῆ δὲ κατιὼν εἰς τὴν ἐνανθρώπησιν. Hebr 1,3α Ζητῶν παραστῆσαι τρανότερον τὸ ἐκ τῆς οὐσίας τοῦ πατρὸς γεγεννῆσθαι τὸν λόγον, τοῦ ἀπαυγάσματος ἐμνημόνευσεν· τὸ γὰρ ἀπαύγασμα ἐκ τῆς οὐσίας ἐστὶν ἐκείνου οὗ ἐστιν ἀπαύγασμα, καὶ διηνεκὲς καὶ ἐξ αὐτοῦ καὶ οὐδέποτ' ἄνευ ἐκείνου ἐπινοούμενον οὗ ἐστιν ἀπαύγασμα. ἀλλ' ἐπειδὴ τὸ ἀπαύγασμα ἐλάττονα δείκνυσι τὴν φύσιν παρ' ἐκεῖνο οὗ ἐστιν ἀπαύγασμα καὶ οὐκ ἐν ἰδίᾳ ὑποστάσει, ἑτέρᾳ λέξει τοῦτο παρέστησεν εἰπών· καὶ χαρακτὴρ τῆς ὑποστάσεως, τὸ μὲν πρῶτον τεθεικὼς εἰς ἀπόδειξιν τοῦ ἐκ τῆς οὐσίας ἀμερῶς εἶναι, τὸ δὲ δεύτερον, ὅτι οὐκ ἀνυπόστατον. ὥσπερ γὰρ Ἰωάννης λόγον ὀνομάσας ἐπήγαγε· πρὸς θεὸν ἦν καὶ θεὸς ἦν, οὕτω καὶ Παῦλος ἀπαύγασμα εἰπὼν προσέθηκεν· καὶ χαρακτὴρ τῆς ὑποστάσεως. 347 Hebr 1,3β Τοῦτό ἐστιν ὃ λέγει Ἰερεμίας· ἰσχυρὰ ἔργα λόγων αὐτοῦ. Hebr 1,3ξ Εἰ καὶ ὁ λόγος σὰρξ ἐγένετο, ἀλλ' οὖν ἐν δόξῃ καὶ φύσει τῆς θεότητος ἦν καὶ τῶν ὑπερτάτων τοῦ θεοῦ πατρὸς οὐκ ἀπέστη θρόνων· καὶ ἠλαττωμένου βραχὺ παρ' ἀγγέλους διὰ τὸ τῆς ἀνθρωπότητος μέτρον- ὑποκάθηται γὰρ τὼν ἀγγέλων τὸ εὐκλεὲς ἡ ἀνθρώπου φύσις-, ἦν δὲ καὶ οὕτως ὑπεράνω παντὸς ὀνόματος ὀνομαζομένου. Hebr 1,7-8 Ὥσπερ ἐπὶ τοῦ ἀπαυγάσματος καὶ τοῦ χαρακτῆρος ἐμιμήσατο τὸν νοῦν Ἰωάννου, λόγον ὀνομάσαντος καὶ πρὸς θεὸν εἶναι εἰπόντος, οὕτως καὶ ἐνταῦθα μιμεῖται τὸν Ἰωάννην. ὥσπερ ἐκεῖνος εἶπεν· οὗτος ἦν ἐν ἀρχῇ, πάντα δι' αὐτοῦ ἐγένετο, ἀντὶ τοῦ οὗτος ἦν, ταῦτα οὐκ ἦν, οὕτως καὶ ὁ Παῦλος· πρὸς μὲν τοὺς ἀγγέλους· ὁ ποιῶν, πρὸς δὲ τὸν υἱόν· ὁ θρόνος σου- ἵνα δείξῃ· τὸ μὲν ποιούμενον οὐκ ἦν, ὁ δὲ θρόνον ἔχων αἰώνιον ἀεὶ πρὸς πατέρα ἦν. Hebr 1,12-14 Οὐ μεταβολὴν λέγει φύσεως γινομένην, ἀλλὰ κατὰ σύγκρισιν, ὅτι