Homilies on Hebrews 33.1–33.2
Greek text: PG 63.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).
Chapter 33
33.1PG 63:18
χρι ἀελυκας δι᾿ ἧς ατρεύωμεν εὐαρέστως τῷ Θεῷ “μετὰ αἰδοῦς καὶ εὐλαβείας. Καὶ γὰρ ὁ Θεὸς ἡμῶν Ὅπερ ἀλλαχοῦ φησι, Τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια, καὶ ἀπὸ τούτου ποιούμενος τὴν παράκλησιν τὴν ἐπὶ τοῖς κακοῖς οἷς κατὰ τὸν παρόντα βίον ὑπομένομεν, τοῦτο δὴ καὶ ἐνταῦθα ποιεῖ, καί φησιν, "Ἔχωμεν χάριν" τουτέστιν, εὐχαριστῶμεν τῷ Θεῷ, βέβαιοι μένωμεν. Οὐ γὰρ μόνον οὐκ ὀφείλομεν ἀποδυσπετεῖν ἐπὶ τοῖς παροῦσιν, ἀλλὰ καὶ χάριν αὐτῷ μεγίστην εἰδέναι ἐπὶ τοῖς μέλλουσι. Δι᾽ ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ" τουτέστιν, Οὕτω γὰρ ἔστιν εὐαρέστως λατρεύειν τῷ Θεῷ, εὐχαριστοῦντα ἐν ἅπασι. Πάντα ποιεῖτε, φησὶ, χωρὶς γογγυσμῶν καὶ διαλογισμῶν, Ὃ γὰρ ἂν ἐργάσηταί τις γογγύζων, καὶ ἀπώλεσε τὸν μισθὸν, καθάπερ οἱ Ἰσραηλῖται" γυσμῶν. Διό φησι, Μηδὲ γογγύζετε. Οὐκ ἄρα ἔστιν εὐαρέστως λατρεῦσαι, μὴ χάριν εἰδότα πάντων αὑτῷ καὶ τῶν πειρασμῶν καὶ τῶν ἀνέσεων. Μετὰ αἰδοῦς καὶ εὐλαβείας " τουτέστι, μηδὲν ἰταμὸν φθεγγώμεθα, μηδὲν ἀναίσχυντον, ἀλλὰ συστέλλωμεν ἑαυτοὺς, ἵνα αἰδέσιμοι ὦμεν· τοῦτο γάρ ἐστιν ὃ λέγει, Μετ᾽ αἰδοῦς καὶ εὐλαβείας. Ἡ φιλαδελφία μενέτω. Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε " διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. Ὅρα πῶς τὰ παρόντα προστάττει φυλάττειν αὐτούς " καὶ οὐχὶ προστίθησιν ἕτερα " οὐ γὰρ εἶπε, Γίνεσθε φιλάδελφοι, ἀλλὰ, Μενέτω ἡ φιλαδελφία. Καὶ πάλιν οὐκ εἶπε, Φιλόξενοι γένεσθε, ὡς οὐκ οὖσιν, ἀλλὰ, Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε" τοῦτο γὰρ εἰκὸς ἀπὸ τῶν θλίψεων γίνεσθαι. Εἶτα καὶ ἐπάγει ὅπερ ἱκανὸν ἣν μᾶλλον προτρέψαι, λέγων" τινες ξενίσαντες ἀγγέλους. Ὁρᾷς ὅση ἡ τιμὴ, ὅσον τὸ κέρδος; Τί ἐστιν, “Ελαθον; Οὐκ εἰδότες, φησὶν, ἐξένισαν. Διὰ τοῦτο καὶ μέγας ὁ μισθὸς τῷ Ἀβραὰμ δέδοται, ὅτι μὴ εἰδὼς ἀγγέλους αὐτοὺς ὄντας, ἐξένισεν " ἐπεὶ, εἰ ᾔδει, οὐδὲν θαυμαστόν, Τινὲς ἐνταῦθα καὶ τὸν Λὼτ αὐτὸν αἰνίττεσθαί φασι, καὶ δι’ αὑτὸν εἰρηκέναι αὐτό. Μιμνήσκεσθε τῶν ὡς καὶ αὑτοὶ ὄντες ἐν σώματι. Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος" πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. φιλάργυρος ὁ τρόπος" ἀρκούμενοι τοῖς παροῦσιν. "Ὅρα πόσος περὶ σωφροσύνης ὁ λόγος αὐτῷ. Εἶπεν, Εἰρήνην διώκετε καὶ τὸν ἁγιασμόν" καὶ πάλιν, Μή τις ἣ πόρνος, ἣ βέβηλος" νῦν πάλιν φησὶ, Πόρνους καὶ μοιχοὺς κρινεῖ ὁ Θεός. Πανταχοῦ δὲ μετὰ ἐπιτιμίου ἡ ἀπαγόρευσις. Καὶ πῶς, σκόπει ἐντεῦθεν " Εἰρήνην, εἰπὼν, διώκετε μετὰ πάντων καὶ τὸν ἀγιασμὸν, ἐπήγαγεν, Οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον" ἐνταῦθα δὲ, Πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεὸς, καὶ πρότερον θεὶς τὸ, Τίμιος ὁ γάμος ἐν πᾶσι καὶ ἡ κοίτη ἀμίαντος, εἶτα ἐπιτίμιον ἐπαγαγὼν, δείκνυσιν ὅτι δικαίως τὰ ἑξῆς ἐπήγαγεν. Εἰ γὰρ γάμος συνεχωρήθη, δικαίως ὁ πόρνος κολάζεται, δικαίως ὁ μοιχὸς τιμωρεῖται. Ἐνταῦθα πρὸς τοὺς αἱρετικοὺς ἀποδύεται. Οὐκ εἶπε πάλιν, Μηδεὶς ἔστω πόρνος " ἀλλ᾽ ἅπαξ εἰπὼν, τότε ἐπήγαγεν ὡς κοινὴν παραίνεσιν, καὶ οὐκ ὡς πρὸς αὐτοὺς ἀποτεινόμενος. Ἀφιλάργυρος ὁ τρόπος" ἀρκούμενοι τοῖς παροῦσιν. Οὐκ εἶπεν, ὅτι Μηδὲν κτήσησθε, ἀλλ᾽, Ἀφιλάργυρος ὁ τρόπος ἔστω" τουτέστιν, ἐλεύθερος ὁ νοῦς ἔστω, δεικνύτω τὸ φιλόσοφον ἡ γνώμη “ δείξει δὲ, ἐὰν μὴ ζητῶμεν τὰ περιττὰ, ἐὰν τῆς χρείας μόνον γενώμεθα. Καὶ γὰρ ἀνωτέρω ἔλεγε, Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. Ταῦτα ὥστε μὴ εἶναι φιλαργύρους παραινεῖ. Ἀρκούμενοι, φησὶ, τοῖς παροῦσιν. Εἶτα καὶ ἐνταῦθα ἡ παραμυθία, ὥστε μὴ ἀπαγορεύειν" Αὐτὸς γάρ, φησὶν, εἴρηκεν, Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω. Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν, Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ἰδοὺ πάλιν ἐν τοῖς πειγὼν ὑμῶν. Τοῦτο ἄνωθεν ὥδινεν εἰπεῖν “ διὰ τοῦτο ἔλεγεν, Εἰρήνην διώκετε μετὰ πάντων. Τοῦτο καὶ Θεσσαλονικεῦσι παρῄνει, ὥστε ἔχειν αὐτοὺς ἐν τιμῇ ὑπὲρ ἐκπερισσοῦ. Μνημονεύετε, φησὶ, τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ " ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Ποία ἀκολουθία αὔτη; Ἀρίστη μὲν οὖν" λέγει γὰρ, Θεωροῦντες αὐτῶν τὴν ἀναστροφὴν, τουτέστι, τὸν βίον, μιμεῖσθε τὴν πίστιν ἀπὸ γὰρ βίου καθαροῦ ἡ πίστις. Ἢ τὴν πίστιν τὸ βέβαιον λέγει. Πῶς; Δείκνυσι γὰρ ὅτι πιστεύσαντες βεβαίως τοῖς μέλλουσι, τὴν ἀρίστην πολιτείαν κατώρθωσαν. Οὐ γὰρ ἂν ἐπεδείξαντο βίον καθαρὸν, εἴ γε ἠμφισβήτουν περὶ τῶν μελλόντων, εἴ γε ἀμφέβαλλον. Ὥστε καὶ ἐνταῦθα τὸ αὐτὸ θεραπεύει. Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὑτὸς, καὶ εἰς τοὺς αἰῶνας. Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε" καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες.
chri aelykas di᾿ hēs atreuōmen euarestōs tǭ Theǭ “meta aidous kai eulabeias. Kai gar ho Theos hēmōn Hoper allachou phēsi, Ta gar blepomena proskaira, ta de mē blepomena aiōnia, kai apo toutou poioumenos tēn paraklēsin tēn epi tois kakois hois kata ton paronta bion hypomenomen, touto dē kai entautha poiei, kai phēsin, "Echōmen charin" toutestin, eucharistōmen tǭ Theǭ, bebaioi menōmen. Ou gar monon ouk opheilomen apodyspetein epi tois parousin, alla kai charin autǭ megistēn eidenai epi tois mellousi. Di᾽ hēs latreuōmen euarestōs tǭ Theǭ" toutestin, Houtō gar estin euarestōs latreuein tǭ Theǭ, eucharistounta en hapasi. Panta poieite, phēsi, chōris gongysmōn kai dialogismōn, Ho gar an ergasētai tis gongyzōn, kai apōlese ton misthon, kathaper hoi Israēlitai" gysmōn. Dio phēsi, Mēde gongyzete. Ouk ara estin euarestōs latreusai, mē charin eidota pantōn hautǭ kai tōn peirasmōn kai tōn aneseōn. Meta aidous kai eulabeias " toutesti, mēden itamon phthengōmetha, mēden anaischynton, alla systellōmen heautous, hina aidesimoi ōmen; touto gar estin ho legei, Met᾽ aidous kai eulabeias. Hē philadelphia menetō. Tēs philoxenias mē epilanthanesthe " dia tautēs gar elathon tines xenisantes angelous. Hora pōs ta paronta prostattei phylattein autous " kai ouchi prostithēsin hetera " ou gar eipe, Ginesthe philadelphoi, alla, Menetō hē philadelphia. Kai palin ouk eipe, Philoxenoi genesthe, hōs ouk ousin, alla, Tēs philoxenias mē epilanthanesthe" touto gar eikos apo tōn thlipseōn ginesthai. Eita kai epagei hoper hikanon hēn mallon protrepsai, legōn" tines xenisantes angelous. Horąs hosē hē timē, hoson to kerdos? Ti estin, “Elathon? Ouk eidotes, phēsin, exenisan. Dia touto kai megas ho misthos tǭ Abraam dedotai, hoti mē eidōs angelous autous ontas, exenisen " epei, ei ę̄dei, ouden thaumaston, Tines entautha kai ton Lōt auton ainittesthai phasi, kai di’ hauton eirēkenai auto. Mimnēskesthe tōn hōs kai hautoi ontes en sōmati. Timios ho gamos en pasi, kai hē koitē amiantos" pornous de kai moichous krinei ho Theos. philargyros ho tropos" arkoumenoi tois parousin. "Hora posos peri sōphrosynēs ho logos autǭ. Eipen, Eirēnēn diōkete kai ton hagiasmon" kai palin, Mē tis hē pornos, hē bebēlos" nyn palin phēsi, Pornous kai moichous krinei ho Theos. Pantachou de meta epitimiou hē apagoreusis. Kai pōs, skopei enteuthen " Eirēnēn, eipōn, diōkete meta pantōn kai ton agiasmon, epēgagen, Hou chōris oudeis opsetai ton Kyrion" entautha de, Pornous de kai moichous krinei ho Theos, kai proteron theis to, Timios ho gamos en pasi kai hē koitē amiantos, eita epitimion epagagōn, deiknysin hoti dikaiōs ta hexēs epēgagen. Ei gar gamos synechōrēthē, dikaiōs ho pornos kolazetai, dikaiōs ho moichos timōreitai. Entautha pros tous hairetikous apodyetai. Ouk eipe palin, Mēdeis estō pornos " all᾽ hapax eipōn, tote epēgagen hōs koinēn parainesin, kai ouk hōs pros autous apoteinomenos. Aphilargyros ho tropos" arkoumenoi tois parousin. Ouk eipen, hoti Mēden ktēsēsthe, all᾽, Aphilargyros ho tropos estō" toutestin, eleutheros ho nous estō, deiknytō to philosophon hē gnōmē “ deixei de, ean mē zētōmen ta peritta, ean tēs chreias monon genōmetha. Kai gar anōterō elege, Kai tēn harpagēn tōn hyparchontōn hymōn meta charas prosedexasthe. Tauta hōste mē einai philargyrous parainei. Arkoumenoi, phēsi, tois parousin. Eita kai entautha hē paramythia, hōste mē apagoreuein" Autos gar, phēsin, eirēken, Ou mē se anō, oud' ou mē se enkatalipō. Hōste tharrhountas hēmas legein, Kyrios emoi boēthos, kai ou phobēthēsomai ti poiēsei moi anthrōpos. Idou palin en tois peigōn hymōn. Touto anōthen hōdinen eipein “ dia touto elegen, Eirēnēn diōkete meta pantōn. Touto kai Thessalonikeusi parę̄nei, hōste echein autous en timę̄ hyper ekperissou. Mnēmoneuete, phēsi, tōn hēgoumenōn hymōn, hoitines elalēsan hymin ton logon tou Theou " hōn anatheōrountes tēn ekbasin tēs anastrophēs, mimeisthe tēn pistin. Poia akolouthia autē? Aristē men oun" legei gar, Theōrountes autōn tēn anastrophēn, toutesti, ton bion, mimeisthe tēn pistin apo gar biou katharou hē pistis. Ē tēn pistin to bebaion legei. Pōs? Deiknysi gar hoti pisteusantes bebaiōs tois mellousi, tēn aristēn politeian katōrthōsan. Ou gar an epedeixanto bion katharon, ei ge ēmphisbētoun peri tōn mellontōn, ei ge ampheballon. Hōste kai entautha to auto therapeuei. Iēsous Christos chthes kai sēmeron ho hautos, kai eis tous aiōnas. Didachais poikilais kai xenais mē parapheresthe" kalon gar chariti bebaiousthai tēn kardian, ou brōmasin, en hois ouk ōphelēthēsan hoi peripatēsantes.
“[Therefore, since we receive a kingdom that cannot be shaken, let us have] grace, through which we may serve God acceptably with reverence and awe. For our God [is a consuming fire].” What he says elsewhere, “For the things that are seen are temporary, but the things that are not seen are eternal,” making from this his encouragement in the evils we endure in the present life, this he does here too, and says, “Let us have grace,” that is, let us give thanks to God, let us remain steadfast. For not only ought we not to lose heart at present things, but we ought also to be most grateful to him for the things to come. “Through which we may serve God acceptably”; that is, for so it is possible to serve God acceptably, giving thanks in everything. “Do all things,” he says, “without murmuring and arguing.” For whatever someone does murmuring, he has lost the reward too, like the Israelites … murmurings. That is why he says, “Do not murmur.” So it is not possible to serve acceptably without being grateful to him for everything, both trials and relief. “With reverence and awe”: that is, let us utter nothing reckless, nothing shameless, but let us restrain ourselves so that we may be respected; for this is what he means: “with reverence and awe.” “Let brotherly love continue. Do not forget hospitality; for through it some have entertained angels without knowing it.” See how he commands them to keep what they have, and does not add other things; for he did not say, “Become lovers of the brothers,” but, “Let brotherly love continue.” And again he did not say, “Become hospitable,” as though they were not, but, “Do not forget hospitality”; for this was likely to happen as a result of their afflictions. Then he also adds what was enough to urge them on the more, saying, “[for through it] some have entertained angels [without knowing it].” Do you see how great the honor, how great the gain? What is “without knowing it”? They entertained them, he says, not knowing. That is why a great reward was given to Abraham, because he entertained them not knowing that they were angels; since, if he had known, it would be nothing wonderful. Some say that here he also hints at Lot himself, and says it about him. “Remember those [in prison as though in prison with them, those who are mistreated], as being yourselves also in the body. Let marriage be honorable among all, and the bed undefiled; for God will judge the sexually immoral and adulterers. [Let your] way of life [be free from the love of money], being content with what you have.” See how much he speaks about chastity. He said, “Pursue peace and holiness”; and again, “That no one be sexually immoral or profane”; now again he says, “God will judge the sexually immoral and adulterers.” And everywhere the prohibition comes with a penalty. And how, see from this: having said, “Pursue peace with all, and holiness,” he added, “without which no one will see the Lord”; and here, “God will judge the sexually immoral and adulterers”; and having first set down, “Let marriage be honorable among all, and the bed undefiled,” and then adding the penalty, he shows that what followed was added justly. For if marriage was granted, the fornicator is justly punished, the adulterer justly penalized. Here he strips for the contest against the heretics. He did not again say, “Let no one be sexually immoral,” but having said it once, he then added it as a common exhortation, and not as aiming it at them. “Let your way of life be free from the love of money, being content with what you have.” He did not say, “Acquire nothing,” but, “Let your way of life be free from the love of money”; that is, let the mind be free, let the disposition show philosophy; and it will show it if we do not seek superfluities, if we keep to need alone. For above too he said, “And you accepted the plundering of your possessions with joy.” He exhorts them so as not to be lovers of money. “Being content,” he says, “with what you have.” Then here too comes the encouragement, so that they may not give up: “For he himself has said, ‘I will never leave you nor forsake you.’ So that we may say with confidence, ‘The Lord is my helper, and I will not fear; what will man do to me?’” See again, in [the trials] … [“Obey] your [leaders].” This he had long been in labor to say; that is why he said, “Pursue peace with all.” This he also urged on the Thessalonians, to hold [their leaders] in honor beyond measure. “Remember,” he says, “your leaders, who spoke to you the word of God; considering the outcome of their way of life, imitate their faith.” What sort of sequence is this? An excellent one; for he says, “considering their way of life,” that is, their life, “imitate their faith”; for faith comes from a pure life. Or by faith he means steadfastness. How? He shows that because they believed firmly in the things to come, they achieved the best way of life. For they would not have shown a pure life if they had been in doubt about the things to come, if they had wavered. So here too he treats the same thing. “Jesus Christ is the same yesterday and today and forever. Do not be carried away by various and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, by which those who walked in them were not benefited.”
Textual problem in this passage: see the notes.
Heb 12:28–13:9 (quotation, high confidence) · 2 Cor 4:18 (quotation, high confidence) · Phil 2:14 (quotation, high confidence) · 1 Cor 10:10 (quotation, high confidence) · Gen 18:1–8 (allusion, high confidence) · Gen 19:1–3 (allusion, medium confidence) · Heb 12:14 (quotation, high confidence) · Heb 12:16 (quotation, high confidence) · Heb 10:34 (quotation, high confidence) · Deut 31:6 (quotation, high confidence) · Ps 118:6 (117:6 LXX) (quotation, high confidence) · 1 Thess 5:12–13 (allusion, high confidence)
Notes and citation
Summary: Expounding Heb 12:28–13:9, Chrysostom urges thankful, reverent service, steadfast brotherly love and hospitality, honor for marriage with judgment on the sexually immoral and adulterers, freedom from the love of money, and imitation of the faith of their leaders.
- The opening lemma (Heb 12:28–29) is garbled in the scan; bracketed words are supplied from the biblical text. Quotations: 2 Cor 4:18; Phil 2:14; 1 Cor 10:10; Heb 13:1–9; Gen 18:1–8; Gen 19:1–3; Heb 12:14, 16; Heb 10:34; Deut 31:6 (Josh 1:5); Ps 118:6 (117:6 LXX); 1 Thess 5:12–13. “He strips for the contest against the heretics” refers to those who condemned marriage, and is translated as written. Several lines are lost in the scan (marked …; bracketed words supplied from the biblical text or the sense).
Notes on the original text
- Digital text corrected (OCR slip: 2λατρεύωμεν εὑαρέστως for λατρεύωμεν εὐαρέστως; OCR slip: «1όγον for λόγον; OCR slip: «ποιούμενος for ποιούμενος; OCR slip: «“έγειν for λέγειν; OCR slip: Α΄εε᾽ αἰδοῦς καὶ εὐμαδείας. Ἢ φιδαδεῖρία for Μετ᾽ αἰδοῦς καὶ εὐλαβείας. Ἡ φιλαδελφία; OCR slip: Θεὺς ἡμῶν for Θεὸς ἡμῶν; OCR slip: Θισσαλονιχεῦσι παιήνει for Θεσσαλονικεῦσι παρῄνει; OCR slip: Μιμγήσκεσθε for Μιμνήσκεσθε; OCR slip: Πέρνους καὶ μοιχοὺς. κρινεῖ ὁ Θεύς for Πόρνους καὶ μοιχοὺς κρινεῖ ὁ Θεός; OCR slip: Πῶ:; for Πῶς;; OCR slip: Τὸ γὰρ βλεπόμενα «ρόσκαιρα for Τὰ γὰρ βλεπόμενα πρόσκαιρα; OCR slip: αροσ- Φδέξασθε for προσεδέξασθε; OCR slip: βέδαιοι for βέβαιοι; OCR slip: βέθη.1ος" for βέβηλος"; OCR slip: βεδαίως for βεβαίως; OCR slip: γὰῤ for γὰρ; OCR slip: δπὶ τοῖς for ἐπὶ τοῖς; OCR slip: εἰχὺς for εἰκὸς; OCR slip: εὐαρέττως for εὐαρέστως; OCR slip: εὐλαδείας " τουτέστι for εὐλαβείας " τουτέστι; OCR slip: εὑλωδείας for εὐλαβείας; OCR slip: θεγεν for ἔλεγεν; OCR slip: καὶ. μοιχοὺς κριγεῖ for καὶ μοιχοὺς κρινεῖ; OCR slip: ναὶ οὐκὶ for καὶ οὐχὶ; OCR slip: ξεγίσαντες ἀ,γέλους for ξενίσαντες ἀγγέλους; OCR slip: οὐδ' οὺ μή σε ἐγχαταλίπῳ for οὐδ' οὐ μή σε ἐγκαταλίπω; OCR slip: πάγτων for πάντων; OCR slip: πίτιν τὸ βέδαιον for πίστιν τὸ βέβαιον; OCR slip: παραἰνεῖ for παραινεῖ; OCR slip: παὶ ἐνταῦθα for καὶ ἐνταῦθα; OCR slip: ποικίιαις καὶ ξέναις μὴ πωρωφρέρεσδε" καλὸν γὰρ χάριτι βεδαιοῦσθαι for ποικίλαις καὶ ξέναις μὴ παραφέρεσθε" καλὸν γὰρ χάριτι βεβαιοῦσθαι; OCR slip: πρὰς τοὺς for πρὸς τοὺς; OCR slip: σω φροσύνης for σωφροσύνης; OCR slip: τοὺτἐστιν for τουτέστιν; OCR slip: φιδλοξενίας for φιλοξενίας; OCR slip: φιλαδεῖςΙα for φιλαδελφία; OCR slip: φοδηθήσομαι τί ποιήσει μοι ἄγθρωπος. Ἰδοὺ for φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ἰδοὺ; OCR slip: χρείας. μόνον γενώμεθα 6, for χρείας μόνον γενώμεθα.; OCR slip: ἀγγέλου; αὑτοὺς for ἀγγέλους αὐτοὺς; OCR slip: ἀμφέθαλλον for ἀμφέβαλλον; OCR slip: ἀναίσχυντον", for ἀναίσχυντον,; OCR slip: ἀναθεωρουντες τὴν ἔχβαριν τῆς ἀνα" σεροφῆς. μιμεῖσδα τὴν πίστιν. οία for ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Ποία; OCR slip: ἀπαγό» ρϑυσις for ἀπαγόρευσις; OCR slip: ἀποτεινόμενο: for ἀποτεινόμενος; OCR slip: ἀρδταγὴν for ἁρπαγὴν; OCR slip: ἐχπερισσοῦ for ἐκπερισσοῦ; OCR slip: ἔλαθόν τινες for ἔλαθόν τινες; OCR slip: ἡγουμόνων ὑμῶν, οἵσινες for ἡγουμένων ὑμῶν, οἵτινες; OCR slip: ἡμφισδήτουν for ἠμφισβήτουν; OCR slip: ἤἥδει for ᾔδει; OCR slip: ἴνα αἰδέσιμοι μεν" for ἵνα αἰδέσιμοι ὦμεν·; OCR slip: ὃν οἵς for ἐν οἷς; OCR slip: ᾿Αρχούμεγοι for Ἀρκούμενοι; OCR slip: ᾿Αφεϊάρφυρος for Ἀφιλάργυρος; OCR slip: ᾿Αφριδάργυρος, ὅ τρόπος for Ἀφιλάργυρος ὁ τρόπος; OCR slip: ᾿Αὐραὰμ for Ἀβραὰμ; OCR slip: ᾿Δρίστη for Ἀρίστη; OCR slip: ᾿Ορᾷς ὅση ἣ for Ὁρᾷς ὅση ἡ): εὑλωδείας → εὐλαβείας; Θεὺς ἡμῶν → Θεὸς ἡμῶν; Τὸ γὰρ βλεπόμενα «ρόσκαιρα → Τὰ γὰρ βλεπόμενα πρόσκαιρα; «ποιούμενος → ποιούμενος; δπὶ τοῖς → ἐπὶ τοῖς; τοὺτἐστιν → τουτέστιν; βέδαιοι → βέβαιοι; 2λατρεύωμεν εὑαρέστως → λατρεύωμεν εὐαρέστως; εὐαρέττως → εὐαρέστως; εὐλαδείας " τουτέστι → εὐλαβείας " τουτέστι; ἀναίσχυντον", → ἀναίσχυντον,; ἴνα αἰδέσιμοι μεν" → ἵνα αἰδέσιμοι ὦμεν·; Α΄εε᾽ αἰδοῦς καὶ εὐμαδείας. Ἢ φιδαδεῖρία → Μετ᾽ αἰδοῦς καὶ εὐλαβείας. Ἡ φιλαδελφία; φιδλοξενίας → φιλοξενίας; ἔλαθόν τινες → ἔλαθόν τινες; ναὶ οὐκὶ → καὶ οὐχὶ; φιλαδεῖςΙα → φιλαδελφία; εἰχὺς → εἰκὸς; ξεγίσαντες ἀ,γέλους → ξενίσαντες ἀγγέλους; ᾿Ορᾷς ὅση ἣ → Ὁρᾷς ὅση ἡ; ᾿Αὐραὰμ → Ἀβραὰμ; ἀγγέλου; αὑτοὺς → ἀγγέλους αὐτοὺς; ἤἥδει → ᾔδει; Μιμγήσκεσθε → Μιμνήσκεσθε; καὶ. μοιχοὺς κριγεῖ → καὶ μοιχοὺς κρινεῖ; σω φροσύνης → σωφροσύνης; βέθη.1ος" → βέβηλος"; Πέρνους καὶ μοιχοὺς. κρινεῖ ὁ Θεύς → Πόρνους καὶ μοιχοὺς κρινεῖ ὁ Θεός; ἀπαγό» ρϑυσις → ἀπαγόρευσις; πρὰς τοὺς → πρὸς τοὺς; ἀποτεινόμενο: → ἀποτεινόμενος; ᾿Αφεϊάρφυρος → Ἀφιλάργυρος; ᾿Αφριδάργυρος, ὅ τρόπος → Ἀφιλάργυρος ὁ τρόπος; χρείας. μόνον γενώμεθα 6, → χρείας μόνον γενώμεθα.; ἀρδταγὴν → ἁρπαγὴν; αροσ- Φδέξασθε → προσεδέξασθε; παραἰνεῖ → παραινεῖ; ᾿Αρχούμεγοι → Ἀρκούμενοι; παὶ ἐνταῦθα → καὶ ἐνταῦθα; οὐδ' οὺ μή σε ἐγχαταλίπῳ → οὐδ' οὐ μή σε ἐγκαταλίπω; «“έγειν → λέγειν; φοδηθήσομαι τί ποιήσει μοι ἄγθρωπος. Ἰδοὺ → φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ἰδοὺ; θεγεν → ἔλεγεν; πάγτων → πάντων; Θισσαλονιχεῦσι παιήνει → Θεσσαλονικεῦσι παρῄνει; ἐχπερισσοῦ → ἐκπερισσοῦ; ἡγουμόνων ὑμῶν, οἵσινες → ἡγουμένων ὑμῶν, οἵτινες; «1όγον → λόγον; ἀναθεωρουντες τὴν ἔχβαριν τῆς ἀνα" σεροφῆς. μιμεῖσδα τὴν πίστιν. οία → ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Ποία; ᾿Δρίστη → Ἀρίστη; γὰῤ → γὰρ; πίτιν τὸ βέδαιον → πίστιν τὸ βέβαιον; Πῶ:; → Πῶς;; βεδαίως → βεβαίως; ἡμφισδήτουν → ἠμφισβήτουν; ἀμφέθαλλον → ἀμφέβαλλον; ποικίιαις καὶ ξέναις μὴ πωρωφρέρεσδε" καλὸν γὰρ χάριτι βεδαιοῦσθαι → ποικίλαις καὶ ξέναις μὴ παραφέρεσθε" καλὸν γὰρ χάριτι βεβαιοῦσθαι; ὃν οἵς → ἐν οἷς.
Topics: Marriage, Heresy, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 33.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/33-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
33.2PG 63:18
Ἐνταῦθα τὸ, Χθὲς, τὸν παρελθόντα πάντα λέγει χρόνον - τὸ, Σήμερον, τὸν ἐνεστῶτα " ὁ αἰὼν, τὸ ἄπειρον καὶ λῆξιν οὐκ ἔχον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν ᾿Αρχιερέα ἢκούσατε, ἀλλ᾽ οὐκ ἀρχιερέα λήγοντα" ἀεὶ γὰρ ὁ αὐτός ἐστι. Τάχα δὲ ὡς ὄντων τινῶν τῶν λεγόντων, ὅτι οὐκ ἔστιν ὁ σταυρωθεὶς οὗτος ὁ προσδοκώμενος Χριστὸς, ἀλλ᾽ ἕτερος ἥξει, τὸ, Χθὲς καὶ σήμερον, λέγει, καὶ, Ὁ αὐτὸς εἰς τοὺς αἰῶνας" δηλῶν διὰ τούτου, ὅτι ὁ ἑλθὼν πάλιν ἥξει, καὶ αὑτὸς οὗτος καὶ προῆν, καὶ ἔστι, καὶ ἔσται εἰς τοὺς αἰῶνας. Ἐπεὶ καὶ νῦν Ἰουδαῖοι λέγουσιν, ὅτι ἕτερος ἥξει" οἳ καὶ τοῦ ὄντος ἀποστερήσαντες ἑαυτοὺς, τῷ Ἀντιχρίστῳ περιπεσοῦνται. Διδαχαῖς ποικίλαις, φησὶ, καὶ ξέναις μὴ παραφέρεσθε. Οὐ μόνον ξέναις, ἀλλ' οὐδὲ ποικίλαις διδαχαῖς βούλεται αὐτοὺς παραφέρεσθαι" οἶδε γὰρ ἐξ ἀμφοτέρων τοῖς παραφερομένοις ὄλεθρον τίκτεσθαι, Καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ αἰνίττεται τοὺς τὴν παρατήρησιν τῶν βρωμάτων εἰσάγοντας - τῇ γὰρ πίστει πάντα καθαρά" πίστεως οὖν δεῖ, οὐ βρωμάτων. “Ἔχομεν γὰρ θυσιαστήριον, ἐξ οὗ φαγεῖν ἐξουσίαν οὐκ ἔχουσιν οἱ εῇ σκηνῇ Ἰατρεύοντες. Οὐκ οἷα τὰ Ἰουδαϊκὰ, φησὶ, τοιαῦτα τὰ παρ᾽ ἡμῖν, ὡς μηδὲ ἀρχιερεῖ θέμις εἶναι μετέχειν αὑτῶν. Ὥστε ἐπειδὴ εἶπε, Μὴ παρατηρεῖτε, ἐδόκει δὲ τοῦτο καταβάλλοντος εἶναι τὰ ἴδια, πάλιν αὐτὸ περιστρέφει. Μὴ γὰρ καὶ ἡμεῖς οὐ παρατηροῦμεν, φησί; Καὶ παρατηροῦμεν, καὶ σφοδρότερον οὐδὲ αὐτοῖς τοῖς ἱερεῦσι μεταδιδόντες αὐτῶν. Ὧν γὰρ εἰσφέρεται ρων τὸ αἶμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, Ἔξω τῆς πύλης, φησὶν, ἔπαθεν. Εἶδες τὸν τύπον λάμποντα; Ἔξω, φησὶν, τῆς παρεμβολῆς, καὶ, “Ἔξω τῆς πύλης. Ἐπεὶ οὖν τὰ προσφερόμενα περὶ ἁμαρτίας τύπος τις ἧσαν, καὶ ἔξω τῆς παρεμβολῆς ὡλοκαυτοῦντο, καὶ ὁ ὑπὲρ ἁμαρτιῶν ἡμῶν προσαχθεὶς Ἰησοῦς εἰκότως ἔξω τῆς πύλης πάσχει. Οὐκοῦν καὶ ἡμᾶς τὸν ὑπὲρ ἡμῶν παθόντα μιμεῖσθαι χρὴ, καὶ ἔξω τοῦ κόσμου γίνεσθαι, μᾶλλον δὲ τῶν τοῦ κόσμου πραγμάτων. Διὸ καὶ τοῦτο δηλῶν ἐπήγαγε Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, φέροντες τὸν ὀνειδισμὸν αὐτοῦ" τουτέστι, τὰ αὐτὰ πάσχοντες, κοινωνοῦντες αὐτῷ ἐν τοῖς παθήμασιν. Ὡς κατάδικος ἐσταυρώθη ἔξω " μὴ τοίνυν μηδὲ ἡμεῖς αἰσχυνώμεθα ἐξιέναι ἔξω τοῦ κόσμου " τοῦτο γὰρ ἡνίξατο τῷ εἰπεῖν, Ἔξω τῆς παρεμβολῆς, καὶ, Ἔξω τῆς πύλης. Οὐ γὰρ ἔχομεν ὧδε μένουσαν, φησὶ, πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν. Δι᾿ αὐτοῦ οὖν ἀναφέρωμεν θυσίαν αἰνέσεως διαπαντὸς τῷ Θεῷ" τουτέστι, καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. Δι᾿ αὐτοῦ, εἶπεν, ὡς δι’ ἀρχιερέως, τὸ κατὰ σάρκα. Ὁμολογούντων, φησὶ, τῷ ὀνόματι αὐτοῦ. Ὥσανεὶ ἔλεγεν, Εἰ ὁμολογεῖν αὑτῷ δεῖ, μηδὲν βλάσφημον, μηδὲν ἰταμὸν, μηδὲν θρασὺ, μηδὲν μετὰ αἰδοῦς καὶ εὐλαβείας πάντα ποιῶμεν καὶ λέγωμεν. Ταῦτα λέγει οὐκ ἁπλῶς, ἀλλ᾽ ἐπειδὴ οἶδεν αὐτοὺς θλιβομένους " ψυχὴ δὲ ἐν ταῖς θλίψεσιν ἀπογινώσκει καὶ ἀπαναισχυντεῖ, ᾿Αλλὰ μὴ ἡμεῖς, φησίν. Ἰδοὺ πάλιν τὸ αὐτὸ εἶπεν, ὅπερ ἀνωτέρω δαυιῶν. Οὕτω δυνησόμεθα μετὰ αἰδοῦς πάντα ποιεῖν" πολλάκις γὰρ καὶ ἀνθρώπους αἰσχυνόμενοι, πολλὰ οὗ πράττομεν τῶν πονηρῶν. Τῆς δὲ εὐποιίας καὶ Ταῦτα τότε μὲν ὁ Παῦλος ἔλεγε, νῦν δὲ ἐγὼ λέγω" οὐχὶ πρὸς τοὺς παρόντας μόνον ἀδελφοὺς δὲ τὰ αὐτὰ λέγω, ἀλλὰ καὶ πρὸς τοὺς ἀπόντας, Οὐδεὶς τὰ ὑπάρχοντα ὑμῶν ἥρπασεν " εἰ δέ τινες καὶ ἡρπάκασιν, ἐκ τῶν ἐνόντων τὴν φιλοξενίαν ἐπιδείκνυσθε. Τίνα γὰρ ἕξομεν ἡμεῖς ἀπολογίαν λοιπὸν, τούτων καὶ μετὰ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ταῦτα ἀκουόντων, Καὶ ὅρα, ἐνταῦθα λέγει, Τῆς εὐποιίας μὴ ἐπιλανθάνεσθε, εἰπὼν ἀνωτέρω, Τῆς φιλοξενίας " οὐκ ἄλλο καὶ ἄλλο δηλῶν, ἀλλὰ τὸ αὐτὸ δι᾽ ἑτέρας λέξεως. Καὶ οὐκ εἶπε, Τῆς ξενοδοχίας μὴ ἐπιλανθάνεσθε, ἀλλὰ, Τῆς φιλοξενίας " τουτέστι, Μὴ ἁπλῶς ξενοδοχεῖτε, ἀλλὰ μετὰ τοῦ φιλεῖν τοὺς ξένους. Καὶ οὐκ εἶπε τὴν μέλλουσαν καὶ ἀποκειμένην ἀμοιβὴν, ἵνα μὴ πάλιν αὐτοὺς ὑπτιωτέρους ἐργάσηται, ἀλλὰ τὴν ἤδη δοθεῖσαν " ἐπήγαγε γὰρ, Δι᾿ αὑτῆς ἔλαθόν τινες ξενίσαντες ἀγγέλους. ᾿Αλλ᾽ ἴδωμεν ἄνωθεν τὰ εἰρημένα. Τίμιος ὁ γάμος, φησὶν, ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος. Πῶς τίμιος ὁ γάμος; Ὅτι ἐν σωφροσύνῃ, φησὶ, διατηρεῖ τὸν πιστόν. Ἐνταῦθα καὶ Ἰουδαίους αἰνίττεται, ὅτι βδελυρὰν ἡγοῦντο τὴν κοίτην᾽ Καὶ ὃς ἂν ἣν, φησὶν, ἀπὸ κοίτης, οὐκ ἔστι καθαρός. Οὐκ ἔστι βδελυρὰ τὰ ἀπὸ φύσεως, ὦ ἄγνωμον καὶ ἀναίσθητε Ἰουδαῖε, ἀλλὰ τὰ ἀπὸ προαιρέσεως᾽ εἰ γὰρ τίμιος ὁ γάμος καὶ καθαρὸς, τί δήποτε καὶ ἐξ αὑτοῦ μιαίνεσθαι νομίζεις; Ἀφιλάργυρος, φησὶν, ὁ τρόπος. Ἐπειδὴ πολλοὶ μετὰ τὸ κενῶσαι τὰ ὑπάρχοντα, ὕστερον βούλονται προσχήματι ἐλεημοσύνης ἀνακτᾶσθαι πάλιν αὐτὰ, διὰ τοῦτό φησιν, Ἀφιλάργυρος ὁ τρόπος" τουτέστιν, ἵνα τῆς χρείας ὦμεν καὶ τῶν ἀναγκαίων. Τί οὖν, ἂν μηδὲ τούτων, φησὶν, εὐπορῶμεν; Οὐκ ἔστι τοῦτο, οὐκ ἔστιν - αὐτὸς γὰρ εἶπε, καὶ οὐ ψεύδεται, ὅτι Οὐ μή σε ἀνῶ, οὐδ᾽ οὐ μή σε ἐγκαταλίπω. "Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν " Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ὡσεὶ ἔλεγε, Τὴν ὑπόσχεσιν ἔχεις παρ᾽ αὑτοῦ, μὴ ἀμφίδὲ, Οὐ μή σε ἀνῶ, οὐ περὶ χρημάτων μόνον φησὶν, ἀλλὰ καὶ περὶ τῶν ἄλλων ἁπάντων λέγει. Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Εἰκότως τὸ τοῦ προφήτου ἐπήγαγεν, ἐπισφραγίζων τούτῳ τὸν λόγον, καὶ προθυμοτέρους μᾶλλον ποιῶν, ὥστε μὴ ἀπαγορεύειν. Τοῦτο τοίνυν καὶ ἡμεῖς ἐν πᾶσι λέγωμεν τοῖς πειρασμοῖς, καὶ καταγελῶμεν τῶν ἀνθρωπίνων πραγμάτων " ἕως ἂν ἔχωμεν τὸν θεὸν ἡμῖν εὐμενῆ, οὐδεὶς ἡμῶν περιέσται. “Ὥσπερ γὰρ ἐκείνου ἐχθροῦ ὄντος, κἂν πάντες ἡμῖν ὦσι φίλοι, κέρδος οὐδέν " οὕτως αὑτοῦ φίλου ὄντος, κἂν ἅπαντες ἡμᾶς πολεμῶσιν, οὐδεμία βλάβη. Διὰ τοῦτο ἔλεγεν, Οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. Ἐνταῦθα καὶ περὶ ἐπικουρίας αὑτὸν οἶμαι λέγειν " τοῦτο γάρ ἔστι τὸ, Οἵτινες ἐλάλησαν ὑμῖν τὸν τοῦ Θεοῦ. Ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἐστιν, Ἀναθεωροῦντες; Συνεχῶς στρέφοντες, παρ᾽ ἑαυτοῖς ἐξετάζοντες, λογιζόμενοι, ζητοῦντες ἀκριβῶς, ὡς βούλεσθε βασανίζοντες. Καλῶς εἶπε, Τὴν ἔκβασιν τῆς ἀναστροφῆς" τουτέστι, τὴν μέχρι τέλους πολιτείαν " ὅτι τέλος ἔσχε χρηστὸν αὐτῶν ἡ ἀναστροφή. Ἰησοῦς, φησὶ, Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας. Ὃ λέγει, τοῦτό ἐστι· Μὴ νομίσητε ὅτι τότε ἐθαυματούργησε, νῦν δὲ οὐ θαυματουργεῖ" ὁ αὐτός ἐστι, καὶ ἐπεὶ ὁ αὐτός ἐστιν, οὐκ ἔστιν ὅτε μὴ δύναται τὰ αὐτὰ ἐνεργεῖν. Τάχα πρὸς τοῦτο ἀφορῶν εἶπε, Μνημονεύετε τῶν ἡγουμένων ὑμῶν. Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε - Ποικίλαις, παντοδαπαῖς" αἱ τοιαῦται γὰρ οὐδὲν βέβαιον ἔχουσιν, ἀλλ᾽ εἰσὶ διάφοροι, μάλιστα δὲ τὸ τῶν βρωμάτων διάφορον " διὸ καὶ πρὸς τοῦτο ἱστάμενος ἐπάγει, Καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν. Αἱ ποικίλαι αὗται, αἱ ξέναι αὗται. Ἐνταῦθα εἰς παρατήρησιν βρωμάτων αὐτοὺς κωμῳδεῖ" δείκνυσι γὰρ ὅτι ἀπὸ τῆς τῶν βρωμάτων παρατηρήσεως εἰς τὸ ἑτεροδιδασκαλεῖν ἐξέπεσον, καὶ ἀπὸ τούτων πρὸς τὰς ποικίλας καὶ ξένας διδαχὰς ἐξηνέχθησαν. Καὶ ὅρα αὑτὸν οὐ τολμῶντα φανερῶς εἰπεῖν τοῦτο, ἀλλ᾽ ὡς ἐν αἰνίγματι " τῷ γὰρ εἰπεῖν, Ποικίλαις καὶ ξέναις διδαχαῖς μὴ παραφέρεσθε, καὶ, Καλὸν χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασι, μονονουχὶ τὸ τοῦ Χριστοῦ λέγει, ἐν οἷς ἔλεγεν " Οὐ τὸ εἰσερχόμενον. Καὶ δείκνυσιν ὅτι τὸ πᾶν πίστις ἐστίν" ἂν αὕτη βεβαιώσῃ, ἡ καρδία ἐν ἀσφαλείᾳ ἔστηκεν. "Ἄρα πίστις βεβαιοῖ " οὐκοῦν λογισμοὶ σαλεύουσιν ἐναντίον γὰρ ἡ πίστις λογισμῷ. Ἐν οἷς οὐκ ὠφελήθησαν, φησὶν, οἱ περιπατήσαντες. Τί γὰρ τὸ κέρδος, φησὶν, ἀπὸ τῆς παρατηρήσεως, εἰπέ μοι; οὐχὶ ἀπόλλυσι μᾶλλον; οὐχὶ ὑπὸ ἁμαρτίαν ἐργάζεται τὸν τοιοῦτον; Εἰ δεῖ παρατηρεῖν, ἔστι παρατηρεῖσθαι ὅθεν ὠφέλεια τοῖς παρατηροῦσιν ἔσται. Καλὴ παραεἰς Θεὸν, πίστις ὀρθή. Ἐν οἷς, φησὶν, οὐκ ὠφελήθησαν οἱ περιπατήσαντες" τουτέστιν, οἱ δια παντὸς φυλάξαντες αὐτά. Μία ἐστὶ παρατήρησις τὸ ἀμαρτίας ἀπέχεσθαι. Τί γὰρ ὄφελος, ὅπου γε οὕτως εἰσί τινες μιαροὶ, ὡς μὴ δύνασθαι μετέχειν τῶν θυσιῶν; “Ὥστε οὐδὲν αὐτοὺς ἔσωζε, καίτοι σπουδὴν ἐποιοῦντο περὶ τὰς παρατηρήσεις, ἀλλ᾽, ἐπειδὴ πίστιν οὐκ εἶχον, οὐδὲν ὠφελήθησαν οὐδὲ οὕτως. Εἶτα ἀναιρεῖ ἀπὸ τοῦ τύπου τὴν θυσίαν, καὶ ἐπὶ τὸ πρωτότυπον ἄγει τὸν λόγον, λέγων, ὅτι Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, ἔξω τῆς πύλης ἔπαθεν. Ἄρα τύπος ἐκεῖνα τούτων ἦν, καὶ οὕτω τὰ πάντα ἐπλήρωσεν ὁ Χριστὸς ἔξω παθών. Ἐνταῦθα καὶ τὸ ἑκόντι πεπονθέναι δηλοῖ" δείκνυσι γὰρ, ὅτι οὐδὲ ἐκεῖνα ἁπλῶς, ἀλλὰ τύπος τις ἦν, καὶ αὐτὴ ἡ οἰκονομία οὐκ ἔξω τοῦ πάθους ἦν, ἀλλ᾽ εἰς τὸν οὐρανὸν ἡ τὸ αἷμα ἀνηἢ. Ὁρᾷς οὖν ὅτι αἵματος μετέχομεν τοῦ εἰς τὰ ἅγια εἰσφερομένου, τὰ ἅγια τὰ ἀληθινὰ, τῆς θυσίας ἧς μόνος ἀπήλαυσεν ὁ ἀρχιερεύς. Ἡμεῖς οὖν τῆς ἀληθείας μετέχομεν. Εἰ τοίνυν οὐκ ὀνειδισμοῦ, ἀλλ’ ἁγιασμοῦ μετέχομεν, ὁ ὀνειδισμὸς τοῦ ἁγιασμοῦ αἴτιον" καθάπερ γὰρ αὐτὸς ὠνειδίσθη, οὕτω καὶ ἡμεῖς. "Ἂν ἐξέλθωμεν οὖν, κοινωνοῦμεν αὐτῷ. Τί δέ ἔστι τοίνυν, Ἐξερχώμεθα πρὸς αὐτόν; Κοινωνῶμεν αὑτῷ τῶν παθῶν, φέρωμεν αὐτοῦ τὸν ὀνειδισμόν " οὐ γὰρ ἁπλῶς ἔξω πύλης ἔπαθεν, ἀλλ᾽ ἵνα καὶ ἡμεῖς τὸν σταυρὸν αὐτοῦ αἴρωμεν, καὶ ἔξω κόσμου μένωμεν, καὶ εἶναι σπουδάζωμεν. Ὥσπερ οὖν ἐκεῖνος ὠνειδίζετο ὡς κατάδικος, οὕτω καὶ ἡμεῖς. Καὶ δι' αὐτοῦ θυσίαν ἀναφέρωμεν τῷ Θεῷ. Ποίαν δὲ θυσίαν λέγει; Αὐτὸς ἡρμήνευσε λέγων, Καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ " τουτέστιν, εὐχὰς, ὕμνους, εὐχαριστίαν " ταῦτα γὰρ τῶν χειλέων ὁ καρπός. ᾿Εκεῖνοι προσέφερον πρόβατα, μόσχους, καὶ ἐδίδοσαν τῷ ἱερεῖ᾽ ἡμεῖς δὲ μηδὲν τούτων προσενέγκωμεν, ἀλλ᾽ εὐχαριστίαν, καὶ τὴν ἐν πᾶσιν, ὡς οἷόν τε, μίμησιν τοῦ Χριστοῦ. τοῦτο βλαστησάτω ἡμῶν τὰ χείλη. Τῆς εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε" τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός. Δῶμεν, φησὶ, τοιαύτην αὐτῷ θυσίαν, ἵνα ἀνενέγκῃ τῷ Πατρί" ἄλλως γὰρ οὐκ ἀναφέρεται, ἂν μὴ διὰ τοῦ Υἱοῦ" μᾶλλον δὲ καὶ διὰ καρδίας συντετριμμένης. Πάντα ταῦτα οὕτως εἶπε διὰ τοὺς ἀσθενέστερον διακειμένους ἔτι τῶν ἀκροατῶν᾽ ἐπεὶ ὅτι τοῦ Υἱοῦ ἐστιν ἡ χάρις, δῆλον· ἐπεὶ πῶς ἐστι τιμὴ ἴση; Ἵνα πάντες, φησὶ, τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Εἰ μὴ τοῦ 16» τρὸς δοξαζομένον καὶ ὃ Υἱὸς συνδοξάζεται, ποῦ ἴση ἢ τιμή; Ἐπειδὴ καρπὸς χειλέων ὁμολογούντων τῷ ὀνόματι αὑτοῦ τὸ χάριν αὐτῷ εἰδέναι, τουτέστιν, ὑπὲρ πάντων, καὶ ὑπὲρ ὧν δι' ἡμᾶς ἔπαθε πάντα φέρωμεν εὐχαρίστως, κἂν πενία, κἂν νόσος ᾖ, κἂν ὁτιοῦν ἕτερον " τὰ γὰρ ἡμῖν συμφέροντα αὐτὸς οἶδε μόνος. Τὸ γὰρ τί προσευξώμεθα, φησὶ, καθ᾽ ὃ δεῖ, οὐκ οἴδαμεν. Οἱ οὖν μηδὲ αἰτῆσαι εἰδότες ὃ τι χρὴ, ἐὰν μὴ τοῦ πνεύματος ἐπιλαβώμεθα, πῶς ἂν εἰδείημεν τὰ συμφέροντα; Οὐκοῦν σπουδάζωμεν εὐχαριστίαν ὑπὲρ ἁπάντων ἀναφέρειν, καὶ γενναίως ἅπαντα φέρωμεν τὰ συμπίπτοντα. Ὅταν τοίνυν ἐν πενίᾳ ὦμεν, ὅταν ἐν νόσῳ, εὐχαριστῶμεν " ὅταν συκοφαντώμεθα, στῶμεν" ὅταν κακῶς πάσχωμεν, εὐχαριστῶμεν' τοῦτο ἡμᾶς ἐγγὺς εἶναι τοῦ Θεοῦ ποιεῖ τότε καὶ τὸν Θεὸν ὀφειλέτην ἔχομεν. “Ὅταν δὲ καλῶς πάθωμεν, ἡμεῖς ἐσμεν ὀφειλέται καὶ ὑπεύθυνοι τοῦ Θεοῦ " ἄλλως τε καὶ πολλάκις ἡμῖν ταῦτα εἰς κρῖμα γίνεται, ἐκεῖνα δὲ εἰς ἔκτισιν ἀμαρτημάτων. Ἐκεῖνα ἔλεον ἐπισπᾶται, ἐκεῖνα φιλανθρωπίαν" ταῦτα δὲ καὶ εἰς ἀπόνοιαν αἴρει, ταῦτα καὶ εἰς ῥᾳθυμίαν ἐξάγει, καὶ μεγάλα περὶ ἑαυτοῦ παρασκευάζει φαντάζεσθαι, ταῦτα χαυνοῖ. Διὰ τοῦτο καὶ ὁ προφήτης ἔλεγεν" μοι, Κύριε, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. Ὅτε εὐεργετήθη καὶ ἀπηλλάγη τῶν κακῶν ὁ Ἐζεκίας, ἐπήρθη εἰς ὕψος ἡ καρδία αὐτοῦ " ὅτε ἠῤῥώστησε, τότε ἐταπεινώθη, τότε ἐγγὺς ἐγένετο τοῦ Θεοῦ. Ὅτε, φησὶν, ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὑτὸν, καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεόν" καὶ πάλιν " Ὅτε ἐπαχύνθη γώσκεται γὰρ Κύριος κρίματα ποιῶν. Μέγα θλῖψις ἀγαθόν. Στενή ἐστιν ἡ ὁδός " ὥστε ἡ θλῖψις ἡμᾶς ὠθεῖ ἐν τῇ στενῇ " ὁ μὴ θλιβόμενος εἰσελθεῖν οὐ δυνήσεται. Ὁ γὰρ ἐν τῇ στενῇ θλίβων ἑαυτὸν, οὗτός ἐστιν ὁ καὶ ἀνέσεως ἀπολαύων ὁ δὲ ἐμπλατύνων ἑαυτὸν, οὔτε εἰσέρχεται, καὶ θλίβεται σφηνούμενος, ὡς εἰπεῖν. Ἄκουε πῶς εἰσῆλθεν εἰς τὴν στενὴν ταύτην ὁδὸν Παῦλος. Ὑπωπιάζω, φησὶ, μοῦ τὸ σῶμα, καὶ δουλαγωγῶ. Ὑπωπίαζε τὸ σῶμα, ὥστε δυνηθῆναι εἰσελθεῖν " διὰ τοῦτο ἐν πάσαις ταῖς θλίψεσιν εὐχαριστῶν τῷ Θεῷ διετέλει. Ἐζημιώθης χρήματα; τοῦτό σοι τὸ κατὰ σοῦ «τὰ λεχθέντα, ἐν οἷς οὐ σύνοιδας σαυτῷ; χαῖρε καὶ ἀγαλλία. Μακάριοι γάρ ἐστε, φησὶν, ὅταν" ὀνειδίσωσιν ὑμᾶς, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν, ψευδόμενοι, ἕνεκεν ἐμοῦ. Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς. Τί θαυμάζεις εἰ σὺ ἀσχάλλεις, καὶ ἀνεθῆναι ἐκ τῶν πειρασμῶν; Παῦλος ἠθέλησεν ἀνεθῆναι, καὶ πολλάκις τὸν Θεὸν παρεκάλεσε, καὶ οὐκ ἔτυχε" τὸ γὰρ τρὶς πολλάκις ἐστίν, Ὑπὲρ τούτου τρὶς τὸν Κύριον, φησὶ, παρεκάλεσα, καὶ εἶπέ μοι, Ἀρκεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται" ἀσθένειαν λέγει ἐνταῦθα τὰς θλίψεις. Τί οὖν; Ἐπειδὴ ταῦτα ν, εὐχαρίστως ἤνεγκε, καὶ λέγει" Διὸ εὐδοκῶ ἐν ς “τουτ. ἐστιν, Ἀρέσκομαι, ἀναπαύομαι ἐν ταῖς θλίψεσιν. Ὑπὲρ πάντων οὖν εὐχαριστῶμεν, ὑπέρ τε ἀνέσεως, ν ἀλλ᾽ εἰς τὸν ἊΝ Ἐπεὶ σον οἱ ἀμειδν ΐχ: πενίᾳ ευχαριστῶ» μεν. ὑπέρ τε θλίψεως. μὴ γογγύζωμεν, μὴ ἀχάριστοι ὦμεν. Λέγε καὶ σύ" Γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι. Οὐκ ἐξῆλθες ἔνδοξος " μὴ ζήτει δόξαν. Γυμνὸς οὐ χρημάτων μόνον, ἀλλὰ καὶ δόξης καὶ εὐφημίας, εἰς τὸν Ἐννόησον πόσα πολλάκις ἀπὸ χρημάτων κακὰ γέγονε" μᾶλλον δὲ ἄκουε τί φησιν ὁ Χριστός" Εὐκοπώτερον γὰρ, φησὶ, κάμηλον εἰσελθεῖν διὰ τρυπήματος ῥαφίδος, ἣ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὁρᾷς πόσων ἀγαθῶν ἐμπόδιον ὁ πλοῦτος γίνεται, καὶ σὺ πλουτῆσαι ζητεῖς; καὶ οὐ χαίρεις ἐν πενίᾳ ὧν, ὅτι τὸ κώλυμα ἀνατέτραπται; Οὕτω στενή ἐστιν ἡ ὁδὸς ἡ εἰσάγουσα εἰς τὴν βασιλείαν " οὕτω πλατὺς ὁ πλοῦτος, καὶ ὄγκου γέμων καὶ φυσήματος. Διὰ τοῦτό φησι' Πώλησόν σου τὰ ὑπάρχοντα, ἵνα σε δέξηται ἡ ὁδὸς ἐκείνη. Τί ποθεῖς τὰ χρήματα; διὰ τοῦτό σε ἀφείλετο, ἵνα σε ἀπαλλάξῃ δουλείας " ἐπεὶ καὶ οἱ πατέρες οἱ γνήσιοι, ἐπειδὰν ὁ παῖς τύχῃ προσεφθαρμένος ἑταίρᾳ τινὶ, καὶ πολλὰ παραινέσαντες μὴ πείθωσιν αὐτῆς ἀποστῆναι, τὴν ἑταίραν ἐξορίζουσι. Τοιαύτη ἐστὶ καὶ ἡ εὐπορία τῶν χρημάτων. Κηδόμενος τοίνυν καὶ ἡμῶν ὁ Δεσπότης, καὶ ἀπαλλάττων ἡμᾶς τῆς ἐντεῦθεν βλάβης, ἀφαιρεῖται ἡμῶν τὰ χρήματα. Μὴ τοίνυν νομίζωμεν πενίαν κακὸν εἶναι " ἁμαρτία κακὸν μόνον. Οὐδὲ γὰρ ὁ πλοῦτος ἀγαθὸν καθ᾽ ἑαυτόν " τῷ Θεῷ εὐαρεστεῖν ἀγαθὸν μόνον. Τὴν πενίαν τοίνυν ζητῶμεν, ταύτην διώκωμεν οὕτω τοῦ οὐρανοῦ ἐπιληψόμεθα, οὕτω τῶν ἐν οὐρανοῖς ἀγαθῶν ἐπιτευξόμεθα’ ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Entautha to, Chthes, ton parelthonta panta legei chronon - to, Sēmeron, ton enestōta " ho aiōn, to apeiron kai lēxin ouk echon. Ho de legei, toiouton estin ᾿Archierea ēkousate, all᾽ ouk archierea lēgonta" aei gar ho autos esti. Tacha de hōs ontōn tinōn tōn legontōn, hoti ouk estin ho staurōtheis houtos ho prosdokōmenos Christos, all᾽ heteros hēxei, to, Chthes kai sēmeron, legei, kai, Ho autos eis tous aiōnas" dēlōn dia toutou, hoti ho helthōn palin hēxei, kai hautos houtos kai proēn, kai esti, kai estai eis tous aiōnas. Epei kai nyn Ioudaioi legousin, hoti heteros hēxei" hoi kai tou ontos aposterēsantes heautous, tǭ Antichristǭ peripesountai. Didachais poikilais, phēsi, kai xenais mē parapheresthe. Ou monon xenais, all' oude poikilais didachais bouletai autous parapheresthai" oide gar ex amphoterōn tois parapheromenois olethron tiktesthai, Kalon gar chariti bebaiousthai tēn kardian, ou brōmasin, en hois ouk ainittetai tous tēn paratērēsin tōn brōmatōn eisagontas - tę̄ gar pistei panta kathara" pisteōs oun dei, ou brōmatōn. “Echomen gar thysiastērion, ex hou phagein exousian ouk echousin hoi eę̄ skēnę̄ Iatreuontes. Ouk hoia ta Ioudaïka, phēsi, toiauta ta par᾽ hēmin, hōs mēde archierei themis einai metechein hautōn. Hōste epeidē eipe, Mē paratēreite, edokei de touto kataballontos einai ta idia, palin auto peristrephei. Mē gar kai hēmeis ou paratēroumen, phēsi? Kai paratēroumen, kai sphodroteron oude autois tois hiereusi metadidontes autōn. Hōn gar eispheretai rōn to aima peri hamartias eis ta hagia dia tou archiereōs, toutōn ta sōmata katakaietai exō tēs parembolēs. Dio kai Iēsous, hina hagiasę̄ dia tou idiou haimatos ton laon, Exō tēs pylēs, phēsin, epathen. Eides ton typon lamponta? Exō, phēsin, tēs parembolēs, kai, “Exō tēs pylēs. Epei oun ta prospheromena peri hamartias typos tis hēsan, kai exō tēs parembolēs hōlokautounto, kai ho hyper hamartiōn hēmōn prosachtheis Iēsous eikotōs exō tēs pylēs paschei. Oukoun kai hēmas ton hyper hēmōn pathonta mimeisthai chrē, kai exō tou kosmou ginesthai, mallon de tōn tou kosmou pragmatōn. Dio kai touto dēlōn epēgage Toinyn exerchōmetha pros auton exō tēs parembolēs, pherontes ton oneidismon autou" toutesti, ta auta paschontes, koinōnountes autǭ en tois pathēmasin. Hōs katadikos estaurōthē exō " mē toinyn mēde hēmeis aischynōmetha exienai exō tou kosmou " touto gar hēnixato tǭ eipein, Exō tēs parembolēs, kai, Exō tēs pylēs. Ou gar echomen hōde menousan, phēsi, polin, alla tēn mellousan epizētoumen. Di᾿ autou oun anapherōmen thysian aineseōs diapantos tǭ Theǭ" toutesti, karpon cheileōn homologountōn tǭ onomati autou. Di᾿ autou, eipen, hōs di’ archiereōs, to kata sarka. Homologountōn, phēsi, tǭ onomati autou. Hōsanei elegen, Ei homologein hautǭ dei, mēden blasphēmon, mēden itamon, mēden thrasy, mēden meta aidous kai eulabeias panta poiōmen kai legōmen. Tauta legei ouk haplōs, all᾽ epeidē oiden autous thlibomenous " psychē de en tais thlipsesin apoginōskei kai apanaischyntei, ᾿Alla mē hēmeis, phēsin. Idou palin to auto eipen, hoper anōterō dauiōn. Houtō dynēsometha meta aidous panta poiein" pollakis gar kai anthrōpous aischynomenoi, polla hou prattomen tōn ponērōn. Tēs de eupoiias kai Tauta tote men ho Paulos elege, nyn de egō legō" ouchi pros tous parontas monon adelphous de ta auta legō, alla kai pros tous apontas, Oudeis ta hyparchonta hymōn hērpasen " ei de tines kai hērpakasin, ek tōn enontōn tēn philoxenian epideiknysthe. Tina gar hexomen hēmeis apologian loipon, toutōn kai meta tēn harpagēn tōn hyparchontōn tauta akouontōn, Kai hora, entautha legei, Tēs eupoiias mē epilanthanesthe, eipōn anōterō, Tēs philoxenias " ouk allo kai allo dēlōn, alla to auto di᾽ heteras lexeōs. Kai ouk eipe, Tēs xenodochias mē epilanthanesthe, alla, Tēs philoxenias " toutesti, Mē haplōs xenodocheite, alla meta tou philein tous xenous. Kai ouk eipe tēn mellousan kai apokeimenēn amoibēn, hina mē palin autous hyptiōterous ergasētai, alla tēn ēdē dotheisan " epēgage gar, Di᾿ hautēs elathon tines xenisantes angelous. ᾿All᾽ idōmen anōthen ta eirēmena. Timios ho gamos, phēsin, en pasi, kai hē koitē amiantos. Pōs timios ho gamos? Hoti en sōphrosynę̄, phēsi, diatērei ton piston. Entautha kai Ioudaious ainittetai, hoti bdelyran hēgounto tēn koitēn᾽ Kai hos an hēn, phēsin, apo koitēs, ouk esti katharos. Ouk esti bdelyra ta apo physeōs, ō agnōmon kai anaisthēte Ioudaie, alla ta apo proaireseōs᾽ ei gar timios ho gamos kai katharos, ti dēpote kai ex hautou miainesthai nomizeis? Aphilargyros, phēsin, ho tropos. Epeidē polloi meta to kenōsai ta hyparchonta, hysteron boulontai proschēmati eleēmosynēs anaktasthai palin auta, dia touto phēsin, Aphilargyros ho tropos" toutestin, hina tēs chreias ōmen kai tōn anankaiōn. Ti oun, an mēde toutōn, phēsin, euporōmen? Ouk esti touto, ouk estin - autos gar eipe, kai ou pseudetai, hoti Ou mē se anō, oud᾽ ou mē se enkatalipō. "Hōste tharrhountas hēmas legein " Kyrios emoi boēthos, kai ou phobēthēsomai ti poiēsei moi anthrōpos. Hōsei elege, Tēn hyposchesin echeis par᾽ hautou, mē amphide, Ou mē se anō, ou peri chrēmatōn monon phēsin, alla kai peri tōn allōn hapantōn legei. Kyrios emoi boēthos, kai ou phobēthēsomai ti poiēsei moi anthrōpos. Eikotōs to tou prophētou epēgagen, episphragizōn toutǭ ton logon, kai prothymoterous mallon poiōn, hōste mē apagoreuein. Touto toinyn kai hēmeis en pasi legōmen tois peirasmois, kai katagelōmen tōn anthrōpinōn pragmatōn " heōs an echōmen ton theon hēmin eumenē, oudeis hēmōn periestai. “Hōsper gar ekeinou echthrou ontos, kan pantes hēmin ōsi philoi, kerdos ouden " houtōs hautou philou ontos, kan hapantes hēmas polemōsin, oudemia blabē. Dia touto elegen, Ou phobēthēsomai ti poiēsei moi anthrōpos. Mnēmoneuete tōn hēgoumenōn hymōn, hoitines elalēsan hymin ton logon tou Theou. Entautha kai peri epikourias hauton oimai legein " touto gar esti to, Hoitines elalēsan hymin ton tou Theou. Hōn anatheōrountes tēn ekbasin tēs anastrophēs, mimeisthe tēn pistin. Ti estin, Anatheōrountes? Synechōs strephontes, par᾽ heautois exetazontes, logizomenoi, zētountes akribōs, hōs boulesthe basanizontes. Kalōs eipe, Tēn ekbasin tēs anastrophēs" toutesti, tēn mechri telous politeian " hoti telos esche chrēston autōn hē anastrophē. Iēsous, phēsi, Christos chthes kai sēmeron, ho autos kai eis tous aiōnas. Ho legei, touto esti; Mē nomisēte hoti tote ethaumatourgēse, nyn de ou thaumatourgei" ho autos esti, kai epei ho autos estin, ouk estin hote mē dynatai ta auta energein. Tacha pros touto aphorōn eipe, Mnēmoneuete tōn hēgoumenōn hymōn. Didachais poikilais kai xenais mē parapheresthe - Poikilais, pantodapais" hai toiautai gar ouden bebaion echousin, all᾽ eisi diaphoroi, malista de to tōn brōmatōn diaphoron " dio kai pros touto histamenos epagei, Kalon gar chariti bebaiousthai tēn kardian, ou brōmasin. Hai poikilai hautai, hai xenai hautai. Entautha eis paratērēsin brōmatōn autous kōmǭdei" deiknysi gar hoti apo tēs tōn brōmatōn paratērēseōs eis to heterodidaskalein exepeson, kai apo toutōn pros tas poikilas kai xenas didachas exēnechthēsan. Kai hora hauton ou tolmōnta phanerōs eipein touto, all᾽ hōs en ainigmati " tǭ gar eipein, Poikilais kai xenais didachais mē parapheresthe, kai, Kalon chariti bebaiousthai tēn kardian, ou brōmasi, mononouchi to tou Christou legei, en hois elegen " Ou to eiserchomenon. Kai deiknysin hoti to pan pistis estin" an hautē bebaiōsę̄, hē kardia en asphaleią estēken. "Ara pistis bebaioi " oukoun logismoi saleuousin enantion gar hē pistis logismǭ. En hois ouk ōphelēthēsan, phēsin, hoi peripatēsantes. Ti gar to kerdos, phēsin, apo tēs paratērēseōs, eipe moi? ouchi apollysi mallon? ouchi hypo hamartian ergazetai ton toiouton? Ei dei paratērein, esti paratēreisthai hothen ōpheleia tois paratērousin estai. Kalē paraeis Theon, pistis orthē. En hois, phēsin, ouk ōphelēthēsan hoi peripatēsantes" toutestin, hoi dia pantos phylaxantes auta. Mia esti paratērēsis to amartias apechesthai. Ti gar ophelos, hopou ge houtōs eisi tines miaroi, hōs mē dynasthai metechein tōn thysiōn? “Hōste ouden autous esōze, kaitoi spoudēn epoiounto peri tas paratērēseis, all᾽, epeidē pistin ouk eichon, ouden ōphelēthēsan oude houtōs. Eita anairei apo tou typou tēn thysian, kai epi to prōtotypon agei ton logon, legōn, hoti Hōn gar eispheretai zōōn to haima eis ta hagia dia tou archiereōs, toutōn ta sōmata katakaietai exō tēs parembolēs. Dio kai Iēsous, hina hagiasę̄ dia tou idiou haimatos ton laon, exō tēs pylēs epathen. Ara typos ekeina toutōn ēn, kai houtō ta panta eplērōsen ho Christos exō pathōn. Entautha kai to hekonti peponthenai dēloi" deiknysi gar, hoti oude ekeina haplōs, alla typos tis ēn, kai autē hē oikonomia ouk exō tou pathous ēn, all᾽ eis ton ouranon hē to haima anēē. Horąs oun hoti haimatos metechomen tou eis ta hagia eispheromenou, ta hagia ta alēthina, tēs thysias hēs monos apēlausen ho archiereus. Hēmeis oun tēs alētheias metechomen. Ei toinyn ouk oneidismou, all’ hagiasmou metechomen, ho oneidismos tou hagiasmou aition" kathaper gar autos ōneidisthē, houtō kai hēmeis. "An exelthōmen oun, koinōnoumen autǭ. Ti de esti toinyn, Exerchōmetha pros auton? Koinōnōmen hautǭ tōn pathōn, pherōmen autou ton oneidismon " ou gar haplōs exō pylēs epathen, all᾽ hina kai hēmeis ton stauron autou airōmen, kai exō kosmou menōmen, kai einai spoudazōmen. Hōsper oun ekeinos ōneidizeto hōs katadikos, houtō kai hēmeis. Kai di' autou thysian anapherōmen tǭ Theǭ. Poian de thysian legei? Autos hērmēneuse legōn, Karpon cheileōn homologountōn tǭ onomati autou " toutestin, euchas, hymnous, eucharistian " tauta gar tōn cheileōn ho karpos. ᾿Ekeinoi prosepheron probata, moschous, kai edidosan tǭ hierei᾽ hēmeis de mēden toutōn prosenenkōmen, all᾽ eucharistian, kai tēn en pasin, hōs hoion te, mimēsin tou Christou. touto blastēsatō hēmōn ta cheilē. Tēs eupoiias kai koinōnias mē epilanthanesthe" toiautais gar thysiais euaresteitai ho Theos. Dōmen, phēsi, toiautēn autǭ thysian, hina anenenkę̄ tǭ Patri" allōs gar ouk anapheretai, an mē dia tou Huiou" mallon de kai dia kardias syntetrimmenēs. Panta tauta houtōs eipe dia tous asthenesteron diakeimenous eti tōn akroatōn᾽ epei hoti tou Huiou estin hē charis, dēlon; epei pōs esti timē isē? Hina pantes, phēsi, timōsi ton Huion, kathōs timōsi ton Patera. Ei mē tou 16» tros doxazomenon kai ho Huios syndoxazetai, pou isē ē timē? Epeidē karpos cheileōn homologountōn tǭ onomati hautou to charin autǭ eidenai, toutestin, hyper pantōn, kai hyper hōn di' hēmas epathe panta pherōmen eucharistōs, kan penia, kan nosos ę̄, kan hotioun heteron " ta gar hēmin sympheronta autos oide monos. To gar ti proseuxōmetha, phēsi, kath᾽ ho dei, ouk oidamen. Hoi oun mēde aitēsai eidotes ho ti chrē, ean mē tou pneumatos epilabōmetha, pōs an eideiēmen ta sympheronta? Oukoun spoudazōmen eucharistian hyper hapantōn anapherein, kai gennaiōs hapanta pherōmen ta sympiptonta. Hotan toinyn en penią ōmen, hotan en nosǭ, eucharistōmen " hotan sykophantōmetha, stōmen" hotan kakōs paschōmen, eucharistōmen' touto hēmas engys einai tou Theou poiei tote kai ton Theon opheiletēn echomen. “Hotan de kalōs pathōmen, hēmeis esmen opheiletai kai hypeuthynoi tou Theou " allōs te kai pollakis hēmin tauta eis krima ginetai, ekeina de eis ektisin amartēmatōn. Ekeina eleon epispatai, ekeina philanthrōpian" tauta de kai eis aponoian airei, tauta kai eis rhąthymian exagei, kai megala peri heautou paraskeuazei phantazesthai, tauta chaunoi. Dia touto kai ho prophētēs elegen" moi, Kyrie, hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou. Hote euergetēthē kai apēllagē tōn kakōn ho Ezekias, epērthē eis hypsos hē kardia autou " hote ērrhōstēse, tote etapeinōthē, tote engys egeneto tou Theou. Hote, phēsin, apekteinen autous, tote exezētoun hauton, kai epestrephon kai ōrthrizon pros ton Theon" kai palin " Hote epachynthē gōsketai gar Kyrios krimata poiōn. Mega thlipsis agathon. Stenē estin hē hodos " hōste hē thlipsis hēmas ōthei en tę̄ stenę̄ " ho mē thlibomenos eiselthein ou dynēsetai. Ho gar en tę̄ stenę̄ thlibōn heauton, houtos estin ho kai aneseōs apolauōn ho de emplatynōn heauton, oute eiserchetai, kai thlibetai sphēnoumenos, hōs eipein. Akoue pōs eisēlthen eis tēn stenēn tautēn hodon Paulos. Hypōpiazō, phēsi, mou to sōma, kai doulagōgō. Hypōpiaze to sōma, hōste dynēthēnai eiselthein " dia touto en pasais tais thlipsesin eucharistōn tǭ Theǭ dietelei. Ezēmiōthēs chrēmata? touto soi to kata sou «ta lechthenta, en hois ou synoidas sautǭ? chaire kai agallia. Makarioi gar este, phēsin, hotan" oneidisōsin hymas, kai eipōsi pan ponēron rhēma kath᾽ hymōn, pseudomenoi, heneken emou. Chairete kai agalliasthe, hoti ho misthos hymōn polys en tois ouranois. Ti thaumazeis ei sy aschalleis, kai anethēnai ek tōn peirasmōn? Paulos ēthelēsen anethēnai, kai pollakis ton Theon parekalese, kai ouk etyche" to gar tris pollakis estin, Hyper toutou tris ton Kyrion, phēsi, parekalesa, kai eipe moi, Arkei soi hē charis mou" hē gar dynamis mou en astheneią teleioutai" astheneian legei entautha tas thlipseis. Ti oun? Epeidē tauta n, eucharistōs ēnenke, kai legei" Dio eudokō en s “tout. estin, Areskomai, anapauomai en tais thlipsesin. Hyper pantōn oun eucharistōmen, hyper te aneseōs, n all᾽ eis ton AN Epei son hoi ameidn ïch: penią eucharistō» men. hyper te thlipseōs. mē gongyzōmen, mē acharistoi ōmen. Lege kai sy" Gymnos exēlthon ek koilias mētros mou, gymnos kai apeleusomai. Ouk exēlthes endoxos " mē zētei doxan. Gymnos ou chrēmatōn monon, alla kai doxēs kai euphēmias, eis ton Ennoēson posa pollakis apo chrēmatōn kaka gegone" mallon de akoue ti phēsin ho Christos" Eukopōteron gar, phēsi, kamēlon eiselthein dia trypēmatos rhaphidos, hē plousion eiselthein eis tēn basileian tōn ouranōn. Horąs posōn agathōn empodion ho ploutos ginetai, kai sy ploutēsai zēteis? kai ou chaireis en penią hōn, hoti to kōlyma anatetraptai? Houtō stenē estin hē hodos hē eisagousa eis tēn basileian " houtō platys ho ploutos, kai onkou gemōn kai physēmatos. Dia touto phēsi' Pōlēson sou ta hyparchonta, hina se dexētai hē hodos ekeinē. Ti potheis ta chrēmata? dia touto se apheileto, hina se apallaxę̄ douleias " epei kai hoi pateres hoi gnēsioi, epeidan ho pais tychę̄ prosephtharmenos hetairą tini, kai polla parainesantes mē peithōsin autēs apostēnai, tēn hetairan exorizousi. Toiautē esti kai hē euporia tōn chrēmatōn. Kēdomenos toinyn kai hēmōn ho Despotēs, kai apallattōn hēmas tēs enteuthen blabēs, aphaireitai hēmōn ta chrēmata. Mē toinyn nomizōmen penian kakon einai " hamartia kakon monon. Oude gar ho ploutos agathon kath᾽ heauton " tǭ Theǭ euarestein agathon monon. Tēn penian toinyn zētōmen, tautēn diōkōmen houtō tou ouranou epilēpsometha, houtō tōn en ouranois agathōn epiteuxometha’ hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, kratos, timē, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Here by “yesterday” he means all past time; by “today” the present; by “forever” the infinite and endless. What he means is this: you have heard of a high priest, but not a high priest who comes to an end; for he is always the same. And perhaps because there were some who said that this crucified one is not the expected Christ, but another will come, he says, “yesterday and today,” and “the same forever,” showing by this that the one who came will come again, and that he himself both was and is and will be forever. For even now the Jews say that another will come; and having deprived themselves of the one who is, they will fall into the hands of the Antichrist. “Do not be carried away,” he says, “by various and strange teachings.” He wishes them to be carried away not only by strange teachings, but not even by various ones; for he knows that destruction comes to those who are carried away by both. “For it is good for the heart to be strengthened by grace, not by foods, by which [those who walked in them were not benefited].” He hints at those who introduce the observance of foods; for to faith all things are pure; so there is need of faith, not foods. “We have an altar from which those who serve the tabernacle have no right to eat.” Our things, he says, are not like the Jewish ones, such that not even the high priest is permitted to partake of them. So, since he had said, “Do not observe,” and this seemed to be the part of one throwing down his own things, he turns it around again. “For do we not observe too?” he says. We do observe, and more strictly, not giving a share of them even to the priests themselves. “For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. Therefore Jesus too, so that he might sanctify the people through his own blood, suffered outside the gate.” Have you seen the type shining out? “Outside the camp,” he says, and, “outside the gate.” Since, then, the things offered for sin were a kind of type, and were burned whole outside the camp, Jesus too, who was offered for our sins, naturally suffers outside the gate. So we too must imitate him who suffered for us, and be outside the world, or rather outside the affairs of the world. Showing this, he therefore added: “Let us, then, go out to him outside the camp, bearing his reproach”; that is, suffering the same things, sharing with him in his sufferings. He was crucified outside as a condemned man; let us not, then, be ashamed either to go out of the world; for this is what he hinted at by saying, “outside the camp” and “outside the gate.” “For here we have no lasting city,” he says, “but we seek the one to come. Through him, then, let us offer up a sacrifice of praise continually to God, that is, the fruit of lips that confess his name.” He said “through him” as through a high priest, according to the flesh. “Of lips that confess his name,” he says. As if he said: if we must confess him, [let us say] nothing blasphemous, nothing reckless, nothing bold … let us do and say everything with reverence and awe. He says these things not idly, but because he knows that they are afflicted; and the soul in afflictions despairs and becomes shameless. “But let us not,” he says. See, again he said the same thing that he hinted at above. So we shall be able to do everything with reverence; for often, being ashamed even before men, we do not do many wicked things. “Do not forget to do good and to share.” Paul said these things then, but now I say them; and I say the same not only to the brothers who are present, but also to those absent. No one has plundered your possessions; and even if some have plundered them, show hospitality from what you have. For what defense shall we have from now on, when these men heard these things even after the plundering of their possessions? And see: here he says, “Do not forget to do good,” having said above, “[Do not forget] hospitality,” not indicating one thing and another, but the same thing by another word. And he did not say, “Do not forget entertaining strangers,” but “hospitality” (φιλοξενία), that is, do not merely receive strangers, but do it with love for the strangers. And he did not mention the reward to come and laid up, so as not again to make them more careless, but the reward already given; for he added, “Through it some have entertained angels without knowing it.” But let us look at what was said above. “Let marriage be honorable among all,” he says, “and the bed undefiled.” How is marriage honorable? Because it keeps the believer in chastity, he says. Here he also hints at the Jews, because they considered the marriage bed abominable: “And whoever,” it says, “is [unclean] from the bed, is not clean.” Things from nature are not abominable, you ungrateful and senseless Jew, but things from choice; for if marriage is honorable and pure, why do you think you are defiled by it? “Let your way of life,” he says, “be free from the love of money.” Since many, after emptying out their possessions, later wish to acquire them again under pretext of almsgiving, that is why he says, “Let your way of life be free from the love of money,” that is, so that we may keep to need and necessities. “What then,” someone says, “if we do not even have these?” That is not so, it is not so; for he himself has said, and does not lie, “I will never leave you nor forsake you.” “So that we may say with confidence, ‘The Lord is my helper, and I will not fear; what will man do to me?’” As if he said: you have the promise from him; do not doubt … “I will never leave you”: he says this not only about money, but speaks about all other things too. “The Lord is my helper, and I will not fear; what will man do to me?” He fittingly added the prophet's word, sealing his discourse with it, and making them more eager, so that they may not give up. Let us too, then, say this in all trials, and laugh at human affairs; as long as we have God gracious to us, no one will get the better of us. For just as, if he is an enemy, there is no gain even if all are our friends, so, if he is a friend, there is no harm even if all make war on us. That is why he said, “I will not fear; what will man do to me?” “Remember your leaders, who spoke to you the word of God.” Here I think he speaks about assistance too; for this is “who spoke to you the [word] of God.” “Considering the outcome of their way of life, imitate their faith.” What is “considering”? Turning it over continually, examining it in yourselves, reasoning, inquiring closely, testing as you wish. He said well, “the outcome of their way of life,” that is, their conduct to the end, because their way of life had a good end. “Jesus Christ,” he says, “is the same yesterday and today and forever.” What he means is this: do not think that he worked wonders then but does not work wonders now; he is the same; and since he is the same, there is no time when he cannot do the same things. Perhaps it was with this in view that he said, “Remember your leaders.” “Do not be carried away by various and strange teachings.” “Various”: of every kind; for such teachings have nothing firm, but are diverse, and especially the diversity about foods; that is why, taking his stand against this, he adds, “For it is good for the heart to be strengthened by grace, not by foods.” These are the various ones, these the strange ones. Here he mocks them for the observance of foods; for he shows that from the observance of foods they fell into teaching other doctrines, and from these were carried away to various and strange teachings. And see him not daring to say this openly, but as in a riddle; for by saying, “Do not be carried away by various and strange teachings,” and, “It is good for the heart to be strengthened by grace, not by foods,” he all but says Christ's word, in which he said, “Not what goes in [defiles a man].” And he shows that the whole is faith; if this strengthens it, the heart stands in safety. So faith strengthens; therefore reasonings shake; for faith is opposed to reasoning. “By which,” he says, “those who walked in them were not benefited.” For what is the gain from the observance, tell me? Does it not rather destroy? Does it not put such a person under sin? If one must observe, one can observe that from which benefit will come to those who observe. A good observance is … [toward] God, right faith. “By which,” he says, “those who walked in them were not [benefited],” that is, those who kept them continually. There is one observance: to abstain from sin. For what is the use, since some are so defiled as to be unable to partake of the sacrifices? So nothing saved them, although they were zealous about the observances; but since they did not have faith, they were not benefited even so. Then he does away with the sacrifice from the type, and leads his discourse to the archetype, saying, “For the bodies of those animals whose blood is brought into the holy places by the high priest are burned outside the camp. Therefore Jesus too, so that he might sanctify the people through his own blood, suffered outside the gate.” So those things were a type of these, and so Christ fulfilled all things by suffering outside. Here he also shows that he suffered willingly; for he shows that those things too were not idle, but were a type, and the economy itself was not outside the passion, but the blood went up to heaven. Do you see, then, that we partake of blood that is brought into the holy places, the true holy places, of the sacrifice which the high priest alone enjoyed? We, then, partake of the reality. If, then, we partake not of reproach but of sanctification, the reproach is the cause of sanctification; for as he was reproached, so are we. If, then, we go out, we share with him. What then is “Let us go out to him”? Let us share his sufferings with him, let us bear his reproach; for he did not suffer outside the gate idly, but so that we too might take up his cross, and stay outside the world, and be eager to be so. Just as he was reproached as a condemned man, so are we. “And through him let us offer a sacrifice to God.” What sacrifice does he mean? He himself explained, saying, “The fruit of lips that confess his name,” that is, prayers, hymns, thanksgiving; for these are the fruit of the lips. They offered sheep and calves and gave them to the priest; but let us offer none of these, but thanksgiving, and the imitation of Christ in all things as far as possible. Let our lips bring forth this. “Do not forget to do good and to share; for with such sacrifices God is pleased.” Let us give him, he says, such a sacrifice, so that he may offer it to the Father; for otherwise it is not offered, except through the Son; or rather through a contrite heart too. He said all these things so because of those among his hearers who were still in a weaker state; since that the grace belongs to the Son is clear; for otherwise how is the honor equal? “That all may honor the Son,” he says, “just as they honor the Father.” If, when the Father is glorified, the Son is not glorified with him, where is the equality of honor? Since the fruit of lips that confess his name is to be grateful to him, that is, for all things, and for what he suffered for us, let us bear everything thankfully, whether it is poverty, or disease, or anything else whatever; for he alone knows what is profitable for us. “For we do not know,” it says, “what we should pray for as we ought.” We, then, who do not even know how to ask for what we ought unless we lay hold of the Spirit, how could we know what is profitable? Let us, then, be eager to offer thanksgiving for all things, and let us bear nobly everything that befalls. When we are in poverty, when in disease, let us give thanks; when we are falsely accused, let us [give thanks]; when we suffer evil, let us give thanks; this makes us near to God; then we also have God as our debtor. But when we fare well, we are debtors and accountable to God; and besides, these things often turn to our condemnation, but those to the payment for sins. Those draw mercy, those draw love for humankind; but these lift us to pride, these lead to carelessness, and prepare one to have great fancies about oneself; these make one slack. That is why the prophet said, “[It is good for] me, O Lord, that you humbled me, so that I might learn your statutes.” When Hezekiah had been benefited and freed from his evils, his heart was lifted up on high; when he was sick, then he was humbled, then he came near to God. “When he slew them,” it says, “then they sought him, and turned and came early to God”; and again, “When he grew fat, [he kicked]”; … “The Lord is known by executing judgments.” Affliction is a great good. The way is narrow; so affliction pushes us into the narrow way; the one who is not afflicted will not be able to enter. For the one who afflicts himself in the narrow way is the one who also enjoys rest; but the one who broadens himself neither enters, and is afflicted besides, wedged in, so to speak. Hear how Paul entered this narrow way: “I pummel my body,” he says, “and enslave it.” He pummeled his body so as to be able to enter; that is why he continued giving thanks to God in all afflictions. Have you been fined money? … the things said against you, of which you are not conscious? Rejoice and exult: “For blessed are you,” he says, “when they reproach you and say every evil word against you falsely for my sake. Rejoice and be glad, for your reward is great in heaven.” Why are you surprised if you are distressed and [wish] to be relieved of trials? Paul wished to be relieved, and called on God many times, and did not obtain it; for “three times” means many times: “Three times I entreated the Lord about this,” he says, “and he said to me, ‘My grace is sufficient for you; for my power is made perfect in weakness.’” By weakness he means here afflictions. What then? Since [he heard] this, he bore it thankfully, and says, “Therefore I take pleasure in weaknesses,” that is, I am content, I find rest in afflictions. Let us, then, give thanks for all things, for both relief and affliction … in poverty let us give thanks … let us not murmur, let us not be ungrateful. Say you too, “Naked I came out of my mother's womb, and naked I shall depart.” You did not come out glorious; do not seek glory. Naked not only of money, but also of glory and good repute … Consider how many evils have often come from money; or rather, hear what Christ says: “For it is easier,” he says, “for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven.” Do you see how many good things wealth becomes a hindrance to, and you seek to be rich? And do you not rejoice, being in poverty, that the hindrance has been overturned? So narrow is the way that leads into the kingdom; so broad is wealth, full of bulk and swelling. That is why he says, “Sell your possessions,” so that that way may receive you. Why do you long for money? This is why he took it from you, to free you from slavery; since true fathers too, when their son has been corrupted by some courtesan, and after much exhortation cannot persuade him to leave her, banish the courtesan. Such too is abundance of money. Caring for us, then, the Master, freeing us from the harm that comes from it, takes our money from us. Let us not, then, think poverty an evil; sin alone is an evil. Nor is wealth a good in itself; to please God is alone a good. Let us seek poverty, then, let us pursue it; so we shall lay hold of heaven, so we shall attain the good things in heaven; may we all attain these, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always, and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Heb 13:8–16 (quotation, high confidence) · Titus 1:15 (allusion, high confidence) · Heb 13:2 (quotation, high confidence) · Heb 13:4–7 (quotation, high confidence) · Lev 15:16–18 (allusion, medium confidence) · Deut 31:6 (quotation, high confidence) · Ps 118:6 (117:6 LXX) (quotation, high confidence) · Matt 15:11 (quotation, high confidence) · Lev 16:27 (allusion, high confidence) · John 5:23 (quotation, high confidence) · Rom 8:26 (quotation, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence) · 2 Chr 32:24–26 (allusion, high confidence) · Ps 78:34 (77:34 LXX) (quotation, high confidence) · Deut 32:15 (quotation, high confidence) · Ps 9:16 (9:17 LXX) (quotation, high confidence) · Matt 7:14 (allusion, high confidence) · 1 Cor 9:27 (quotation, high confidence) · Matt 5:11–12 (quotation, high confidence) · 2 Cor 12:8–10 (quotation, high confidence) · Job 1:21 (quotation, high confidence) · Matt 19:24 (quotation, high confidence) · Matt 19:21 (quotation, high confidence)
Notes and citation
Summary: Expounding Heb 13:8–16, Chrysostom teaches that Christ is unchanging, that faith and not food laws strengthens the heart, that believers must go out with Christ outside the camp bearing his reproach and offer the sacrifice of praise, and that affliction and poverty, borne with thanksgiving, lead through the narrow way to heaven.
- Quotations: Heb 13:8–16; Titus 1:15; Heb 13:2; Lev 15:16–18 (Chrysostom's citation, “whoever is unclean from the bed”, paraphrases the purity law); Deut 31:6; Ps 118:6 (117:6 LXX); Matt 15:11; Lev 16:27; John 5:23; Rom 8:26; Ps 119:71 (118:71 LXX); 2 Chr 32:24–26; Ps 78:34 (77:34 LXX); Deut 32:15; Ps 9:16 (9:17 LXX); Matt 7:14; 1 Cor 9:27; Matt 5:11–12; 2 Cor 12:8–10; Job 1:21; Matt 19:24; Matt 19:21. The polemical address to the Jew who thinks marriage defiling is translated as written. Several lines are lost in the scan (marked …), and two long leaks of Migne's Latin column, a section numeral and footnote marks were removed.
Notes on the original text
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Πῶς for ἀμίαντος. Πῶς; OCR slip: ἂν τῇ στενῇ for ἐν τῇ στενῇ; OCR slip: ἂνεθῆναι for ἀνεθῆναι; OCR slip: ἄχονε for ἄκουε; OCR slip: Ἁρκεῖ for Ἀρκεῖ; OCR slip: ἐδίου αἵματος τὸν ἰαὸν, “Ἔξω τῆς πύιϊης, φησὶν, ἔπαλεν for ἰδίου αἵματος τὸν λαὸν, Ἔξω τῆς πύλης, φησὶν, ἔπαθεν; OCR slip: ἐμὸὶ βοηθὸς, καὶ οὐ φοδηθήσομαι τί ποιήσει μοι ἄγθρωπος. Εἰκότως for ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Εἰκότως; OCR slip: ἐξυυσίαν for ἐξουσίαν; OCR slip: ἐξῆλθε; ἔνδοξος for ἐξῆλθες ἔνδοξος; OCR slip: ἐξῆῖθον ἐκ κοι- “δίας for ἐξῆλθον ἐκ κοιλίας; OCR slip: ἐσιι" for ἐστι·; OCR slip: ἐττηροδιδασχαλεῖν for ἑτεροδιδασκαλεῖν; OCR slip: ἐτχέρᾳ for ἑταίρᾳ; OCR slip: ἐχείνου ἐχθροῦ for ἐκείνου ἐχθροῦ; OCR slip: ἐχιῖνα φιλανθρωπίαν for ἐκεῖνα φιλανθρωπίαν; OCR slip: ἐχοντὶ for ἑκόντι; OCR slip: ἐϊάλησαν ὑμῖν τὸν.167γ0» for ἐλάλησαν ὑμῖν τὸν λόγον; OCR slip: ἔχδασιν τῆς ἀναστροφῆς" for ἔκβασιν τῆς ἀναστροφῆς"; OCR slip: ἔχδασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἔστιν, ᾿Αγαθεωροῦντες for ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἐστιν, Ἀναθεωροῦντες; OCR slip: ἔχωμὲν for ἔχωμεν; OCR slip: Ἔνταῦθα και for Ἐνταῦθα καὶ; OCR slip: ἡμάς ἐγγὺς for ἡμᾶς ἐγγὺς; OCR slip: ἡμᾶ; πολεμῶσιν, οὐδεμία βλάξῃ for ἡμᾶς πολεμῶσιν, οὐδεμία βλάβη; OCR slip: ἡμᾶ; τὸν ὑπὲρ ἡμῶν “παθόντα for ἡμᾶς τὸν ὑπὲρ ἡμῶν παθόντα; OCR slip: ἡρπάχασιν for ἡρπάκασιν; OCR slip: ἡῤῥώστησε for ἠῤῥώστησε; OCR slip: ἢ γὰρ δύναμίς for ἡ γὰρ δύναμίς; OCR slip: ἤξει" οἷ for ἥξει" οἳ; OCR slip: ἥρττασεν for ἥρπασεν; OCR slip: Ἡνημογεύετε for Μνημονεύετε; OCR slip: Ἣμεϊς οὖν τῆς άληθείας for Ἡμεῖς οὖν τῆς ἀληθείας; OCR slip: Ἰουδαῖς for Ἰουδαῖε; OCR slip: Ἰουξαϊῖχὰ for Ἰουδαϊκὰ; OCR slip: Ἱπσοῦς, φητὶ for Ἰησοῦς, φησὶ; OCR slip: ὁμοιλογούντων τῷ ὁνό- “ἰατι for ὁμολογούντων τῷ ὀνόματι; OCR slip: ὁπὲρ ἁπάντων for ὑπὲρ ἁπάντων; OCR slip: ὃὲ τῶν τοῦ κόσμου πραγ ιάτων for δὲ τῶν τοῦ κόσμου πραγμάτων; OCR slip: ὅτε ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὑραγοῖς for ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; OCR slip: Ὁμοιἰογούντων for Ὁμολογούντων; OCR slip: Ὅτάν for Ὅταν; OCR slip: ὡφελήθησαν for ὠφελήθησαν; OCR slip: ὥρϑριὧν for ὤρθριζον; OCR slip: ᾽Ἄντιχρίστῳ for Ἀντιχρίστῳ; OCR slip: ᾿Αρέσχομαι for Ἀρέσκομαι; OCR slip: ᾿Αφριλάργυρος for Ἀφιλάργυρος; OCR slip: ᾿Εξερχώμεδα πρὸς αὖτόν for Ἐξερχώμεθα πρὸς αὐτόν; OCR slip: ᾿ἀριζάργυρος for Ἀφιλάργυρος; OCR slip: ᾿Ὑκωκπιάζω for Ὑπωπιάζω; OCR slip: ῥῆ καϑ' for ῥῆμα καθ᾽; OCR slip: “να πάντες for Ἵνα πάντες; OCR slip: “ὃ κατὰ for τὸ κατὰ; footnote mark removed; leaked section numeral removed; long leak of Migne's Latin column removed; stray marks removed): προῖν → προῆν; ἤξει" οἷ → ἥξει" οἳ; ᾽Ἄντιχρίστῳ → Ἀντιχρίστῳ; οἷδε γὰρ ἐξ ἀμφοτέρων τοῖς παάραφερομένοις → οἶδε γὰρ ἐξ ἀμφοτέρων τοῖς παραφερομένοις; Καιλὸν γὰρ χάριτι βδαιοῦσθαι → Καλὸν γὰρ χάριτι βεβαιοῦσθαι; εἰσἄγοντας → εἰσάγοντας; ἐξυυσίαν → ἐξουσίαν; 4. Θυοὺ αἰ ἀΐςοὶ!, θ κα ἐπίμε νἱἀδηῖκν, ἐπι ἐσ ρ- Βρεῖῃ δ) οὶὶ ἰπ ΔΠΙϊοἰοπἰθα8, οἱ ρυάογεπι οχυὶ!. ϑοὰ πε Δ ἰϊδ φυδϑ ἃ πο} }5 αὐαϊν κεἰ : Υ αγίς, ᾿ς δδὶ, → ; Ἰουξαϊῖχὰ → Ἰουδαϊκὰ; «τοῦτο χαταδάλλοντος → τοῦτο καταβάλλοντος; οὗ παρατηροῦμεν → οὐ παρατηροῦμεν; ἀρχ- “δρέως, τούτων τὰ σώματα κατακαίδξται ἔξω τῆς παρεμδοιῆς → ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς; ἐδίου αἵματος τὸν ἰαὸν, “Ἔξω τῆς πύιϊης, φησὶν, ἔπαλεν → ἰδίου αἵματος τὸν λαὸν, Ἔξω τῆς πύλης, φησὶν, ἔπαθεν; παρεμθολῆς, καὶ → παρεμβολῆς, καὶ; οὗν τὰ → οὖν τὰ; παρεμδολῖς ὡλοχαυτοῦντο → παρεμβολῆς ὡλοκαυτοῦντο; προσαχθεὶ; Ἰησοῦ; εἰκότως ἕξω → προσαχθεὶς Ἰησοῦς εἰκότως ἔξω; ἡμᾶ; τὸν ὑπὲρ ἡμῶν “παθόντα → ἡμᾶς τὸν ὑπὲρ ἡμῶν παθόντα; ὃὲ τῶν τοῦ κόσμου πραγ ιάτων → δὲ τῶν τοῦ κόσμου πραγμάτων; παρεμθοιϊῆς, φέροντες τὸν ὁνδιδισμὸν → παρεμβολῆς, φέροντες τὸν ὀνειδισμὸν; τοῖς; παθήμασιν → τοῖς παθήμασιν; χατάδικος → κατάδικος; κύσμον → κόσμου; εἰκεῖν, Εξω τῆς παρεμδοιλῆς, καὶ, “Εξω τῆς “ὑης → εἰπεῖν, Ἔξω τῆς παρεμβολῆς, καὶ, Ἔξω τῆς πύλης; ἀναξέρωμεν θυσίαν αἱνέσδως → ἀναφέρωμεν θυσίαν αἰνέσεως; ὁμοιλογούντων τῷ ὁνό- “ἰατι → ὁμολογούντων τῷ ὀνόματι; εἵἴπεν → εἶπεν; “ὃ κατὰ → τὸ κατὰ; Ὁμοιἰογούντων → Ὁμολογούντων; μηξὲν → μηδὲν; εὐλαδείας πάντα ποιῶμεν γαὶ λέχωμεν → εὐλαβείας πάντα ποιῶμεν καὶ λέγωμεν; οἷδεν αὐτοὺς θλιδομένους → οἶδεν αὐτοὺς θλιβομένους; ἀπογινώσχει → ἀπογινώσκει; μὲνὸ Παῦλος → μὲν ὁ Παῦλος; οὐκὶ πρὸς → οὐχὶ πρὸς; ἥρττασεν → ἥρπασεν; ἡρπάχασιν → ἡρπάκασιν; ἀρπχγὴν → ἁρπαγὴν; ἀχονόντων → ἀκουόντων; δὑποιίας μὴ ἐπιιλανθάγεσθε → εὐποιίας μὴ ἐπιλανθάνεσθε; φιιοξενίας → φιλοξενίας; ἀμοιδὴν → ἀμοιβὴν; ξλαθόν τινες ξεγίσαντες → ἔλαθόν τινες ξενίσαντες; ἁμίαντος. Πῶς → ἀμίαντος. Πῶς; τι ἐν σωφροσύνη → Ὅτι ἐν σωφροσύνῃ; Ἰουδαῖς → Ἰουδαῖε; ᾿ἀριζάργυρος → Ἀφιλάργυρος; προσχῆματι → προσχήματι; ἀναχτᾶσθαι → ἀνακτᾶσθαι; ᾿Αφριλάργυρος → Ἀφιλάργυρος; πούτων → τούτων; Οὺ μή σε ἀνῶ, οὐδ᾽ οὐ μή σε ἐγκατα,λίπω → Οὐ μή σε ἀνῶ, οὐδ᾽ οὐ μή σε ἐγκαταλίπω; οὗ φοδηθήσομαι τί ποιήσει μοι ἄγθρωπος. Ὧσεὶ → οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ὡσεὶ; ἐμὸὶ βοηθὸς, καὶ οὐ φοδηθήσομαι τί ποιήσει μοι ἄγθρωπος. Εἰκότως → ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Εἰκότως; ἔχωμὲν → ἔχωμεν; οὐδεὶς; ἡμῶν → οὐδεὶς ἡμῶν; ἐχείνου ἐχθροῦ → ἐκείνου ἐχθροῦ; ἡμᾶ; πολεμῶσιν, οὐδεμία βλάξῃ → ἡμᾶς πολεμῶσιν, οὐδεμία βλάβη; φοθδηθήσομαι τί ποιήσει μοε → φοβηθήσομαι τί ποιήσει μοι; Ἡνημογεύετε → Μνημονεύετε; ἐϊάλησαν ὑμῖν τὸν.167γ0» → ἐλάλησαν ὑμῖν τὸν λόγον; Ἔνταῦθα και → Ἐνταῦθα καὶ; Οἴτιγες → Οἵτινες; ἔχδασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἔστιν, ᾿Αγαθεωροῦντες → ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἐστιν, Ἀναθεωροῦντες; στρέφοντε; → στρέφοντες; ἀχριδῶς → ἀκριβῶς; ἔχδασιν τῆς ἀναστροφῆς" → ἔκβασιν τῆς ἀναστροφῆς"; Ἱπσοῦς, φητὶ → Ἰησοῦς, φησὶ; αἷ« τὸς → αὐτὸς; ἐσιι" → ἐστι·; αὐξός → αὐτός; οὖκ ἔστιν ὅτε → οὐκ ἔστιν ὅτε; ξέγαις μὴ παρ᾽ ἡμῶν → ξέναις μὴ παραφέρεσθε; βέδαιον → βέβαιον; ποὔτο ἱστάμενος → τοῦτο ἱστάμενος; βεδαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν. Αἱ → βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν. Αἱ; ἐττηροδιδασχαλεῖν → ἑτεροδιδασκαλεῖν; --ρὸς → πρὸς; Κα.ϊὸν χάριτι βεθδωιοῦσθϑαι → Καλὸν χάριτι βεβαιοῦσθαι; εἰσερχόψφον → εἰσερχόμενον; βεδαιώσῃ" → βεβαιώσῃ; βεδαιοῖ → βεβαιοῖ; ὡφελήθησαν → ὠφελήθησαν; οὐκὶ ἀπόλλυσι → οὐχὶ ἀπόλλυσι; οὐκὶ ὑπὸ → οὐχὶ ὑπὸ; καρατηρεῖσθαι → παρατηρεῖσθαι; καρατηροῦσιν → παρατηροῦσιν; οὐκ θησαν → οὐκ ὠφελήθησαν; εἶκον → εἶχον; τύπον τὴν θυσίαν → τύπου τὴν θυσίαν; δἰσφέρεται ζώων τὸ αἷμα εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως. τούτων τὰ σώματα κατακκαίετομ ἔξω τῆς παρεμθο.ϊῆς. Διὸ καὶ Ιησοῦς → εἰσφέρεται ζώων τὸ αἷμα εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς; "Δρα τύπος → Ἄρα τύπος; ἐχοντὶ → ἑκόντι; «τοῦ πάθους → τοῦ πάθους; δ. Ὁρᾷς → Ὁρᾷς; Ἣμεϊς οὖν τῆς άληθείας → Ἡμεῖς οὖν τῆς ἀληθείας; ᾿Εξερχώμεδα πρὸς αὖτόν → Ἐξερχώμεθα πρὸς αὐτόν; χατάδιχος → κατάδικος; αὖτοῦ " τουτέστιν → αὐτοῦ " τουτέστιν; πρησέφερον πρόδατα → προσέφερον πρόβατα; κοιγωνίας μὴ ἐπιλανϑάνεσθε" τοιαύταις τὰρ θυσίαις εὑαρεστεῖται → κοινωνίας μὴ ἐπιλανθάνεσθε" τοιαύταις γὰρ θυσίαις εὐαρεστεῖται; δῶμεν. φησὶ, τοιαύτὴν αὐτῷ θυσίαν, ἵνα ἀνενέγχῃ → Δῶμεν, φησὶ, τοιαύτην αὐτῷ θυσίαν, ἵνα ἀνενέγκῃ; συντετριμμένη: → συντετριμμένης; δῆλον» ἐπεὶ → δῆλον· ἐπεὶ; “να πάντες → Ἵνα πάντες; "δ 6 : τὸν → τὸν; τιμῆς Ἐπειδὴ → τιμή; Ἐπειδὴ; εὐχαρίττως, κἂν πενία, κἂν νόσος ἧ, κἂν ὁττοῦν ἔτεβὸν → εὐχαρίστως, κἂν πενία, κἂν νόσος ᾖ, κἂν ὁτιοῦν ἕτερον; οἷδε μόνος → οἶδε μόνος; οἵδα»μεν → οἴδαμεν; «οὔ πνεύματος ἐπιλαδώμεθα → τοῦ πνεύματος ἐπιλαβώμεθα; ὁπὲρ ἁπάντων → ὑπὲρ ἁπάντων; Ὅτάν → Ὅταν; συχοφαντώμεθα → συκοφαντώμεθα; στῶμεν 5" → στῶμεν"; κάσχωμεν → πάσχωμεν; ἡμάς ἐγγὺς → ἡμᾶς ἐγγὺς; ἐχιῖνα φιλανθρωπίαν → ἐκεῖνα φιλανθρωπίαν; αἱρξι → αἴρει; σον. Ὅτε → σου. Ὅτε; κῶν κακῶν → τῶν κακῶν; ἡῤῥώστησε → ἠῤῥώστησε; ὥρϑριὧν → ὤρθριζον; ἂν τῇ στενῇ → ἐν τῇ στενῇ; θλιδόμενος → θλιβόμενος; θλίδων → θλίβων; θλίόεται → θλίβεται; ᾿Ὑκωκπιάζω → Ὑπωπιάζω; ατωγῶ. Ὑπωπίαξε → δουλαγωγῶ. Ὑπωπίαζε; χοήματα : → χρήματα;; ῥῆ καϑ' → ῥῆμα καθ᾽; γευδόμενοι → ψευδόμενοι; Καίρετε → Χαίρετε; ὅτε ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὑραγοῖς → ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; ἂνεθῆναι → ἀνεθῆναι; καρεχάλεσε → παρεκάλεσε; ερὶς → τρὶς; καρεκάλοσα → παρεκάλεσα; Ἁρκεῖ → Ἀρκεῖ; ἢ γὰρ δύναμίς → ἡ γὰρ δύναμίς; ᾿Αρέσχομαι → Ἀρέσκομαι; Ἔν νέσῳ δα εἰο αὐδιΐπογο ἃ ρεοοδίο. εἰ δἰ μγυΐ 6 5,, οὐ 805 ολίγα. {Π16 οἱἵαπὶ δἰ ψ Π σαὶ δὰ 80. ρου δι ἰου 5. : Δ 1} ἰρ56. [αἰ μροῦγο αἰδοῖα, [18 πὸβ ΟἸΤογϑιιηθ,, δε στγαιἀγαπι δοι!οπ πὶ, οἱ ἐμ μη εδ., 8:06 δῖ: πος ἐᾷ ἡ ἀἰείσην., [18 γογὸ αὐ οἰ {12 ναι αιδιῃ δὲ οἰ δπιθι δι : μέρος ϑαΐδιν εἰ οἴὴῇοίιν! οἱ ὃΧ μ᾽ δι 58 ἀο 2018 πιᾶσηλ 11.; οἱ τυγουβ, Ο παν άο ἐεί ἱπογας μαι εἰ ἱηι 0 και, ποις ἱμργοάἑ τ, οἱ ργοηι τιν ἰδ] δὴ οἰ 65. πιυ δῖ 7 Ἰος ἰαυ! τυ 1π5 ἀνα ἢ Εἰἱ δια} 1. ἃ οἱ ἀυξηπιδιίαπι τυ ϑτυπὶ σατο δίαπι, ἃς ργίηοἰ μί πὶ εἰν φϑάθνμμ ἐγ θα εἰ Ῥήαγίυοἱ (21 αἰ, 38. 8.. Οἴμι δι} απ φ᾽ ταν, ἰυς δι ϑιάϊ!, (μα 566 {πὴ :ὸ εἰ ᾿ξ απηίϑοθγθ. 5.) δυῖθηὶ {Π 6 μιφαπιίποιι, ρϑια δἱ εομίοιηρίυ δὶ μη φοιηἰδοίιηυφ, δῦμοπ νυ] ο → ; ἐξῆῖθον ἐκ κοι- “δίας → ἐξῆλθον ἐκ κοιλίας; ἐξῆλθε; ἔνδοξος → ἐξῆλθες ἔνδοξος; χρημάν τῶν → χρημάτων; γἐγονε → γέγονε; ἄχονε → ἄκουε; τρυ- «πήματος ῥα; ίδος → τρυπήματος ῥαφίδος; καίρεις → χαίρεις; 1γἱ ποθεῖς → Τί ποθεῖς; ἐτχέρᾳ → ἑταίρᾳ; πὴν ἑταίραν → τὴν ἑταίραν; Δεσπότῆς → Δεσπότης; βλάδης → βλάβης; διώχωμεν → διώκωμεν.
Topics: Christology, Marriage, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 33.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/33-2
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.