Interpretation of Hebrews 2.1–4.14
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.1PG 82
« Διὰ τοῦτο δεῖ περισσοτέρως ἡμᾶς προσέχειν τοῖς ἀκουσθεῖσι, μήποτε παραῤῥυῶμεν. » Ταύτην τοίνυν τὴν διαφορὰν ἐπισταμένους σπουδαιότερον χρὴ τῇ διδασκαλίᾳ προσέχειν, ἵνα μὴ τινα ὄλισθον ὑπομείνωμεν.
« Dia touto dei perissoterōs hēmas prosechein tois akoustheisi, mēpote pararrhyōmen. » Tautēn toinyn tēn diaphoran epistamenous spoudaioteron chrē tę̄ didaskalią prosechein, hina mē tina olisthon hypomeinōmen.
“Therefore we must pay much closer attention to what we have heard, lest we drift away.” Knowing this difference, then, we must attend more earnestly to the teaching, so that we may not suffer any slip.
Heb 2:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret draws from the Son's superiority to the angels the need to hold more carefully to the teaching.
- Quotation: Heb 2:1.
Notes on the original text
- Digital text corrected (OCR slip; marginal verse numeral and OCR slips; stray mark): α΄. « Διὰ τοῦτο δεἴ περιτσοτέρως ἡμᾶς πρ᾽σέχειν → « Διὰ τοῦτο δεῖ περισσοτέρως ἡμᾶς προσέχειν; «οἶνυν → τοίνυν; προπέχειν → προσέχειν; τινα, ὄλισθον → τινα ὄλισθον.
Cite (SBL): Theodoret, Interp. Heb. 2.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-2-1) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
2.2PG 82
« Εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; Ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ Κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, τοῦ Θεοῦ, σημείοις τε καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, καὶ Πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὑτοῦ θέλησιν. ν» Τῇ παραινέσει πάλιν συνέζευξε παρεξέτασιν, καὶ δείκνυσιν ὅσον ὑπέρκειται τῶν νομικῶν διατάξεων, ἡ τῶν εὐαγγελικῶν διδασκαλία. Τῇ γὰρ θέσει τοῦ νόμου ἄγγελοι διηκόνουν " ἐνταῦθα δὲ αὐτὸς ὁ τῶν ἀγγέλων Δεσπότης πρῶτος τὴν σωτήριον διδασκαλίαν προσήνεγκε, διεδέξαντο δὲ ταύτην οἱ τῆς ἀποστολικῆς ἀπολαύσαντες χάριτος. Καὶ ὁ μὲν νόμος λόγος ἦν τὸ πρακτέον ὑποδεικνύς " ἡ δὲ τοῦ Κυρίου διδασκαλία τῆς αἰωνίου πρόξενος σωτηρίας. Ἐπειδὴ δὲ καὶ Μωσῆς θαυματουργίαις ἐχρήσατο, ἀναγκαίως δείκνυσι καὶ κατὰ τοῦτο πλεονεκτοῦσαν τὴν χάριν. Ἐνταῦθα γὰρ οὐ μόνος ὁ Δεσπότης ἐθαυματούργησεν, ἀλλὰ καὶ οἱ θεῖοι αὐτοῦ μαθηταὶ, καὶ οἱ ἐκείνων διάδοχοι. Ἔδειξε δὲ καὶ ἐν τοῖς πνευματικοῖς χαρίσμασι τὴν Καινὴν Διαθήκην ἀστράπτουσαν. Πάλαι μὲν γὰρ οἱ προφῆται μόνοι τῆς πνευματικῆς μετελάγχανον δωρεᾶς" νῦν δὲ ἅπαντες οἱ πιστεύοντες τῆσδε τῆς χάριτος ἀπολαύουσι. Τοῦτο γὰρ ἐπήγαγε, Καὶ Πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὑτοῦ θέλησιν. Ταῦτα δὲ εἴρηκε μὲν προτρέπων αὐτοὺς σπουδαιότερον τῇ θείᾳ προσέχειν διδασκαλίᾳ " ἐν σχήματι δὲ παραινέσεως ἐδίδαξε τὴν τούτων κἀκείνων διαφοράν. Ἄγαν δὲ σοφῶς ἔφη τὸν θεὸν διὰ τῶν θαυμάτων μαρτυρεῖν τῷ κηρύγματι. Ἥ τε γὰρ ἀπόδειξις ἐναργὴς, καὶ τοῦ μάρτυρος ἀναμφισβήτητος ἡ ἀλήθεια. Ταῦτα δὲ μεταξὺ παρενθεὶς, γε; τὸν περὶ τῆς συγκρίσεως τῶν ἀγγέλων λόγον. « Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν. Διεμαρτύρατο δέ πού τις λέγων" Τί ἔστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἣ Υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους" δόξῃ ιδ΄, « Οὐκὶ πάντες "" εἰσὶ λειτουργικὰ πνεύματα εἰς καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου" πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ν Οἰκουμένην δὲ τὸν μέλλοντα βίον ἐκάλεσε. Πάλιν μέντοι οὐκ ὡς Θεῷ τῷ Δεσπότῃ Χριστῷ, ἀλλ᾽ ὡς ἀνθρώπῳ τοὺς ἀγγέλους παρεξετάζει, καὶ δείκνυσιν οὐ τοὺς ἀγγέλους, ἀλλ᾽ αὐτὸν τὴν τῶν ὅλων ἀναδεξάμενον δεσποτείαν. Τὸ δὲ, Τί ἐστιν ἄνθρωπος; εἴρηται μὲν περὶ τῆς κοινῆς φύσεως, ἁρμόττει δὲ τῇ ἐξ ἡμῶν ἀπαρχῇ, ὡς οἰκειουμένῃ τὰ πάσης τῆς φύσεως. Οὕτως ἐκ προσώπου πάντων ἡμῶν εἴρηκε᾽ « Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου.» Αὐτὸς μὲν γὰρ καὶ κατὰ τὸ ἀνθρώπειον ἁμαρτίας ἀμύητος ἦν. ε᾿Αμαρτίαν γὰρ οὐ πεποίηκεν "Ὁ, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. » Τὰ δὲ ἡμέτερα οἰκειούμενος στόμα τῆς φύσεως γέγονεν. Αὐτὸς γὰρ τὰς ἁμαρτίας ἡμῶν ἔλαβε, καὶ τὰς νόσους ἐβάστασεν. Ὅτι δὲ καὶ ταύτην τὴν μαρτυρίαν, ὡς τῇ Δεσποτιχῇ κεν, ἀκούσωμεν τοῦ Κυρίου πρὸς Ἰουδαίους λέγοντος" « Οὐκ ἀνέγνωτε " Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;» Οὗτος τοιγαροῦν ἐκ στόματος νηπίων καὶ θηλαζόντων καταρτισάμενος αἶνον, ἐπεσκέψατο τῶν ἀνθρώπων τὴν φύσιν. Ὁ δὲ θεῖος 'Απόστολος τῇ προφητικῇ μαρτυρίᾳ τὴν ἑρμηνείαν προσήνεγκεν. « Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. » Καὶ ἐπειδὴ εἰκὸς ἣν εἰπεῖν τινας " Καὶ μὴν πλεΐστους ὁρῶμεν ἄντιλέγοντας, καὶ προσκυνεῖν αὐτὸν οὐκ ἐθέλοντας, ἀναγκαίως ἐπήγαγε" ε Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. » Τοῦτο γὰρ καὶ ἤδη εἴρηκεν. Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν" ἀντὶ τοῦ, Ἐν ἐκείνῳ τῷ βίῳ πάντων κρατήσει" ὑποταγήσονται γὰρ τότε καὶ οἱ νῦν ἀντιλέγοντες. Ἐπειδὴ δὲ τῶν ἀγγέλων αὐτὸν καὶ Ποιητὴν εἴρηκε καὶ Δεσπότην, ἀπίθανον δὲ τοῦτο εἶναί πως ἐδόκει τοῖς ἀθάνατον μὲν διδασκομένοις τῶν ἀγγέλων τὴν φύσιν, τὸ δὲ τοῦ Δεσπότου Χριστοῦ μανθάνουσι πάθος, ἀναγκαίως καὶ περὶ
« Ei gar ho di᾽ angelōn lalētheis logos egeneto bebaios, kai pasa parabasis kai parakoē elaben endikon misthapodosian, pōs hēmeis ekpheuxometha tēlikautēs amelēsantes sōtērias? Hētis archēn labousa laleisthai dia tou Kyriou, hypo tōn akousantōn eis hēmas ebebaiōthē, tou Theou, sēmeiois te kai terasi, kai poikilais dynamesi, kai Pneumatos hagiou merismois kata tēn hautou thelēsin. n» Tę̄ parainesei palin synezeuxe parexetasin, kai deiknysin hoson hyperkeitai tōn nomikōn diataxeōn, hē tōn euangelikōn didaskalia. Tę̄ gar thesei tou nomou angeloi diēkonoun " entautha de autos ho tōn angelōn Despotēs prōtos tēn sōtērion didaskalian prosēnenke, diedexanto de tautēn hoi tēs apostolikēs apolausantes charitos. Kai ho men nomos logos ēn to prakteon hypodeiknys " hē de tou Kyriou didaskalia tēs aiōniou proxenos sōtērias. Epeidē de kai Mōsēs thaumatourgiais echrēsato, anankaiōs deiknysi kai kata touto pleonektousan tēn charin. Entautha gar ou monos ho Despotēs ethaumatourgēsen, alla kai hoi theioi autou mathētai, kai hoi ekeinōn diadochoi. Edeixe de kai en tois pneumatikois charismasi tēn Kainēn Diathēkēn astraptousan. Palai men gar hoi prophētai monoi tēs pneumatikēs metelanchanon dōreas" nyn de hapantes hoi pisteuontes tēsde tēs charitos apolauousi. Touto gar epēgage, Kai Pneumatos hagiou merismois kata tēn hautou thelēsin. Tauta de eirēke men protrepōn autous spoudaioteron tę̄ theią prosechein didaskalią " en schēmati de paraineseōs edidaxe tēn toutōn kakeinōn diaphoran. Agan de sophōs ephē ton theon dia tōn thaumatōn martyrein tǭ kērygmati. Hē te gar apodeixis enargēs, kai tou martyros anamphisbētētos hē alētheia. Tauta de metaxy parentheis, ge? ton peri tēs synkriseōs tōn angelōn logon. « Ou gar angelois hypetaxe tēn oikoumenēn tēn mellousan, peri hēs laloumen. Diemartyrato de pou tis legōn" Ti estin anthrōpos, hoti mimnēskę̄ autou, hē Huios anthrōpou, hoti episkeptę̄ auton? Ēlattōsas auton brachy ti par᾽ angelous" doxę̄ id΄, « Ouki pantes "" eisi leitourgika pneumata eis kai timę̄ estephanōsas auton, kai katestēsas auton epi ta erga tōn cheirōn sou" panta hypetaxas hypokatō tōn podōn autou. n Oikoumenēn de ton mellonta bion ekalese. Palin mentoi ouk hōs Theǭ tǭ Despotę̄ Christǭ, all᾽ hōs anthrōpǭ tous angelous parexetazei, kai deiknysin ou tous angelous, all᾽ auton tēn tōn holōn anadexamenon despoteian. To de, Ti estin anthrōpos? eirētai men peri tēs koinēs physeōs, harmottei de tę̄ ex hēmōn aparchę̄, hōs oikeioumenę̄ ta pasēs tēs physeōs. Houtōs ek prosōpou pantōn hēmōn eirēke᾽ « Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou.» Autos men gar kai kata to anthrōpeion hamartias amyētos ēn. e᾿Amartian gar ou pepoiēken "Ho, oude heurethē dolos en tǭ stomati autou. » Ta de hēmetera oikeioumenos stoma tēs physeōs gegonen. Autos gar tas hamartias hēmōn elabe, kai tas nosous ebastasen. Hoti de kai tautēn tēn martyrian, hōs tę̄ Despotichę̄ ken, akousōmen tou Kyriou pros Ioudaious legontos" « Ouk anegnōte " Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon?» Houtos toigaroun ek stomatos nēpiōn kai thēlazontōn katartisamenos ainon, epeskepsato tōn anthrōpōn tēn physin. Ho de theios 'Apostolos tę̄ prophētikę̄ martyrią tēn hermēneian prosēnenken. « En gar tǭ hypotaxai autǭ ta panta ouden aphēken autǭ anypotakton. » Kai epeidē eikos hēn eipein tinas " Kai mēn pleïstous horōmen antilegontas, kai proskynein auton ouk ethelontas, anankaiōs epēgage" e Nyn de oupō horōmen autǭ ta panta hypotetagmena. » Touto gar kai ēdē eirēken. Ou gar angelois hypetaxe tēn oikoumenēn tēn mellousan, peri hēs laloumen" anti tou, En ekeinǭ tǭ biǭ pantōn kratēsei" hypotagēsontai gar tote kai hoi nyn antilegontes. Epeidē de tōn angelōn auton kai Poiētēn eirēke kai Despotēn, apithanon de touto einai pōs edokei tois athanaton men didaskomenois tōn angelōn tēn physin, to de tou Despotou Christou manthanousi pathos, anankaiōs kai peri
“For if the word spoken through angels proved firm, and every transgression and disobedience received a just recompense, how shall we escape if we neglect so great a salvation? It was first spoken through the Lord, and was confirmed to us by those who heard, God [bearing witness] with signs and wonders and various miracles and distributions of the Holy Spirit according to his will.” To the exhortation he has again joined a comparison, and shows how far the teaching of the Gospels surpasses the ordinances of the law. For angels ministered at the giving of the law; but here the Master of the angels himself first brought the saving teaching, and those who enjoyed the apostolic grace received it in succession. And the law was a word pointing out what was to be done; but the Lord’s teaching brings about eternal salvation. And since Moses too used miracles, he necessarily shows grace excelling in this respect too. For here not only the Master worked miracles, but also his divine disciples and their successors. And he showed the New Covenant shining in the spiritual gifts as well. For of old only the prophets shared in the spiritual gift; but now all who believe enjoy this grace. For this is what he added: “and distributions of the Holy Spirit according to his will.” He said these things to urge them to attend more earnestly to the divine teaching; but in the form of exhortation he taught the difference between the one and the other. And very wisely he said that God bears witness to the preaching through the miracles; for the demonstration is clear, and the truthfulness of the witness indisputable. Having inserted these things in between, he [resumes] the argument of the comparison with the angels. “For it was not to angels that he subjected the world to come, of which we speak. But someone testified somewhere, saying: What is man, that you remember him, or the son of man, that you visit him? You made him a little lower than the angels; with glory and honour you crowned him, and set him over the works of your hands; you subjected all things under his feet.” He called the future life “the world to come.” Again, however, he compares the angels with the Master Christ not as God but as man, and shows that not the angels but he has received the lordship of all things. And “What is man?” is said about the common nature, but it fits the first-fruits taken from us, since he makes his own the things of the whole nature. So he said, in the person of all of us: “Far from my salvation are the words of my transgressions.” For he himself, even in his humanity, had no part in sin: “For he committed no sin, nor was deceit found in his mouth.” But making ours his own, he became the mouth of the nature; for “he himself took our sins and bore our diseases.” And that [we should apply] this testimony too to the Master’s [humanity], let us hear the Lord saying to the Jews: “Have you not read: Out of the mouth of infants and nursing babies you have prepared praise?” He, then, having prepared praise out of the mouth of infants and nursing babies, visited the nature of human beings. And the divine Apostle added the interpretation to the prophetic testimony: “For in subjecting all things to him, he left nothing that is not subject to him.” And since some would likely say, “And yet we see very many contradicting and unwilling to worship him,” he necessarily added: “But now we do not yet see all things subjected to him.” For he had already said this: “For it was not to angels that he subjected the world to come, of which we speak,” in place of “In that life he will rule over all”; for then even those who now contradict will be subjected. And since he had called him both Maker and Master of the angels, and this seemed somehow incredible to those who were taught that the nature of the angels is immortal and learned of the passion of the Master Christ, he necessarily [speaks] about …
Heb 2:2–8 (quotation, high confidence) · Acts 7:53 (allusion, medium confidence) · Gal 3:19 (allusion, medium confidence) · Ps 8:4–6 (8:5-Ps LXX) (quotation, high confidence) · Ps 22:1 (21:2 LXX) (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence) · Matt 8:17 (quotation, high confidence) · Isa 53:4 (allusion, high confidence) · Matt 21:16 (quotation, high confidence) · Ps 8:2 (8:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret shows how the gospel, given by the Lord himself and confirmed by miracles and the Spirit's gifts, surpasses the law given through angels, and applies Psalm 8 to Christ's humanity, to which all things will be subjected.
- Ref 2.2 covers Heb 2:2–8. A displaced line in the scan, the opening of Heb 1:14 (“Are they not all ministering spirits for …”), stands inside the quotation of Ps 8 here; it belongs to the comment in ref 1.10 and is not translated here. A word in the lemma of 2:4 (“bearing witness with”) and words at the end of the section are lost (marked in brackets and “…”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 2:2–8; Ps 8:4–6 (8:5–7 LXX); Ps 22:1 (21:2 LXX); 1 Pet 2:22; Matt 8:17 (Isa 53:4); Matt 21:16; Ps 8:2 (8:3 LXX). Allusions: Acts 7:53; Gal 3:19.
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; Latin debris from Migne's column inside the quotation; OCR slip; OCR slip and footnote number; OCR slips; marginal verse numerals; marginal verse numerals and stray marks; split word; stray mark; stray mark inside a word; stray marks and OCR slip; κ read as χ): β΄ -δ. « Εἰ → « Εἰ; λαληθεὶς λόγος "" ἐγένετο βέδαιος → λαληθεὶς λόγος ἐγένετο βέβαιος; παράθασις → παράβασις; ἔλαδε ἔνδικον → ἔλαβεν ἔνδικον; ἐχφευξόμεθα «τηλικαύτης → ἐκφευξόμεθα τηλικαύτης; λαδοῦσα → λαβοῦσα; ἐδεδαιώθη → ἐβεβαιώθη; σημείοις τὲ → σημείοις τε; συνέζενξε φαρεξέτασιν → συνέζευξε παρεξέτασιν; προπσήνεγχε → προσήνεγκε; ἀπολαύσχυτε; → ἀπολαύσαντες; ἣν τὸ πρακτέον → ἦν τὸ πρακτέον; θαυματουργίαις; → θαυματουργίαις; πλεονεχτοῦσαν → πλεονεκτοῦσαν; ἐθαυματούργητεν → ἐθαυματούργησεν; ἐχείνων διάδοχοι, “ἔδειξε → ἐκείνων διάδοχοι. Ἔδειξε; πνεμματιχοῖς → πνευματικοῖς; ἸΙάλαι μὰν → Πάλαι μὲν; κιστεύοντες → πιστεύοντες; κατὰ, τὴν → κατὰ τὴν; κάκείνων → κἀκείνων; ἼΔγαν → Ἄγαν; ἀπόἄειξις → ἀπόδειξις; ἀναμφισδήτητος Ἃ ἀλήθεια, → ἀναμφισβήτητος ἡ ἀλήθεια.; λόγόν. ε΄-η΄. « Οὐ γὰρ ἀγγέλοις "" ὑπέταξε → λόγον. « Οὐ γὰρ ἀγγέλοις ὑπέταξε; ἀνθρώπον → ἀνθρώπου; εἰς αὶ ο΄ 66 αι δἰϊ π}}ν᾿ οἱ, τίηνι8. δ᾽ υἱ θη Ἵ ()υ85 οἰ οΟρί 8801 οι θα 456 εὶς δ) 6598 τϑοι δ, 664 οἱ νυ πιο Β του οὐ πίε, ἄγγελος υἱεῖ. ὁ εἰ 85 ἴῃ ὅρη.; δὰ μ58]. χυχιι, 8, ἢϊών. [ἀδ΄., 1}. ὅν, τὴ Ἵ, Ὁ- Ῥ [4 οἱ ἴῃ ἰπἰογργοιλιίοιο. δε Β εἷς μαρεὶ οἱ ἃ καὶ τιμῇ → εἰς καὶ τιμῇ; αὐποι αὐ [)60, θυ}, 18 νοι πη. Ὠ τ πη 5 Ἰδεῖι, πὲ} }} ἀπ δῖα ποη 557 Ξυν]οοίυτη εἰ. ν Εἰ φυονἰάδπλι8. Ρ] τἴπ05 (οἱ σοηιγϑάϊοαηῖ, οἱ πο] ηι ἐπ αη δοῖ, [π 118 νὴ ἴῃ “τη νἀ 6οἱ ποο ἀδο]αγαιϊ οι θη) τὸν ἐπὶ → αὐτὸν ἐπὶ; ὑποχάτω → ὑποκάτω; Οἰκουμέγην σαν → Οἰκουμένην δὲ; ἄγθρωπος → ἄνθρωπος; Χερὶ «ἧς κοινῆς → περὶ τῆς κοινῆς; ἁρμόττει ὃὲ → ἁρμόττει δὲ; πάτης τῆς φύσεως → πάσης τῆς φύσεως; προτώπου → προσώπου; Αὖ» τὺς → Αὐτὸς; ἀμύητὸς → ἀμύητος; οὗ πεκοίηχεν → οὐ πεποίηκεν; οἰκειού- μενος → οἰκειούμενος; ἔλαδε, καὶ τὰς νόσους ἐδάσταδσεν → ἔλαβε, καὶ τὰς νόσους ἐβάστασεν; στόματο; νηπίων καὶ θηλαζόμ τῶν → στόματος νηπίων καὶ θηλαζόντων; στόμᾶτος → στόματος; πάν! οὐδὲν ἀρῆχεν → πάντα οὐδὲν ἀφῆκεν; ἐθέλοντας, ἀναγ" καίως → ἐθέλοντας, ἀναγκαίως; ὀύπω "5 ὁρῶμεν → οὔπω ὁρῶμεν; ἐχείτῳ → ἐκείνῳ; τότέ → τότε; ἀπίθανο" δὲ «τοῦτο → ἀπίθανον δὲ τοῦτο.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 2.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-2-2) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
2.9PG 82
« Τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου ", δόξῃ " καὶ τιμῇ ἐστεφανωμένον, ὅπως "" χωρὶς θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου, ν» Οὐ τῇ φύσει … τῆς ἀνθρωπότητος, Καὶ αὐτὴ δὲ μετὰ τὴν ἀνάστασιν τῆς θείας μετέλαχε δόξης. Τὸ μέντοι πάθος ὑπὲρ ἁπάντων ὑπέμεινε, Πάντα γὰρ ὅσα κτιστὴν ἔχει τὴν φύσιν, ταύτης ἐδεῖτο τῆς θεραπείας " τοῦτο γὰρ εἷπεν, ὅπως χωρὶς Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. Μόνη, φησὶν, ἡ θεία φύσις ἀνενδεὴς, τἄλλα δὲ πάντα τοῦ τῆς ἐνανθρωπήσεως ἐδεῖτο φαρμάκου. Ἐνανθρωπήσας γὰρ ὁ Θεὸς Λόγος κατέλυσε τοῦ θανάτου τὸ κράτος " καταλύσας δὲ ἐπηγγείλατο ἡμῖν τὴν ἀνάστασιν " τῇ δὲ ἀναστάσει ἀφθαρσία καὶ ἀθανασία συνέζευκται" τῆς δὲ ἀφθαρσίας μεθέξει καὶ τὰ ὁρώμενα. Τοῦτο γὰρ καὶ ἐν τῇ πρὸς Ῥωμαίους ἔφη" « Ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. » Καὶ οἱ ἄγγελοι δὲ ἐν θυμηδίᾳ διατελοῦσι τὴν τῶν ἀνθρώπων θεώμενοι σωτηρίαν. Εἰ γὰρ ἐπὶ ἑνὶ ἁμαρτωλῷ χαίρουσι, πολλῷ μᾶλλον τοσαύτας ὁρῶντες μυριάδας τῆς σωτηρίας ἀξιουμένας θυμηδίας πλησθήσονται. Ὑπὲρ ἁπάντων τοίνυν τὸ σωτήριον ὑπέμεινε πάθος. Μόνη γὰρ ἡ θεία φύσις τῆς ἐντεῦθεν γενομένης θεραπείας ἀνε"-
« Ton de brachy ti par᾽ angelous ēlattōmenon blepomen Iēsoun, dia to pathēma tou thanatou ", doxę̄ " kai timę̄ estephanōmenon, hopōs "" chōris theou hyper pantos geusētai thanatou, n» Ou tę̄ physei … tēs anthrōpotētos, Kai autē de meta tēn anastasin tēs theias metelache doxēs. To mentoi pathos hyper hapantōn hypemeine, Panta gar hosa ktistēn echei tēn physin, tautēs edeito tēs therapeias " touto gar heipen, hopōs chōris Theou hyper pantos geusētai thanatou. Monē, phēsin, hē theia physis anendeēs, talla de panta tou tēs enanthrōpēseōs edeito pharmakou. Enanthrōpēsas gar ho Theos Logos katelyse tou thanatou to kratos " katalysas de epēngeilato hēmin tēn anastasin " tę̄ de anastasei aphtharsia kai athanasia synezeuktai" tēs de aphtharsias methexei kai ta horōmena. Touto gar kai en tę̄ pros Rhōmaious ephē" « Hoti kai autē hē ktisis eleutherōthēsetai apo tēs douleias tēs phthoras eis tēn eleutherian tēs doxēs tōn teknōn tou Theou. » Kai hoi angeloi de en thymēdią diatelousi tēn tōn anthrōpōn theōmenoi sōtērian. Ei gar epi heni hamartōlǭ chairousi, pollǭ mallon tosautas horōntes myriadas tēs sōtērias axioumenas thymēdias plēsthēsontai. Hyper hapantōn toinyn to sōtērion hypemeine pathos. Monē gar hē theia physis tēs enteuthen genomenēs therapeias ane"-
“But we see Jesus, who was made a little lower than the angels because of the suffering of death, crowned with glory and honour, so that apart from God he might taste death for everyone.” Not in the nature of the … of the humanity. And it too, after the resurrection, shared in the divine glory. The passion, however, he underwent for all. For all things that have a created nature needed this healing; for this is what he meant by “so that apart from God he might taste death for everyone.” Only the divine nature, he says, is without need; all other things needed the remedy of the incarnation. For God the Word, having become man, destroyed the power of death; and having destroyed it, he promised us the resurrection; and incorruption and immortality are joined to the resurrection; and the visible things too will share in incorruption. For this is what he said in the letter to the Romans too: “Because the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.” And the angels too continue in gladness, beholding the salvation of human beings. For if they rejoice over one sinner, much more will they be filled with gladness when they see so many myriads counted worthy of salvation. For all, then, he underwent the saving passion; for only the divine nature [had no need] of the healing that came from it …
Textual problem in this passage: see the notes.
Heb 2:9 (quotation, high confidence) · Rom 8:21 (quotation, high confidence) · Luke 15:7 (allusion, high confidence) · Luke 15:10 (allusion, high confidence)
Notes and citation
Summary: Theodoret reads “apart from God” as meaning that Christ died for all creation, which needed healing, the divine nature alone excepted.
- Theodoret's text of Heb 2:9 reads “apart from God” (χωρὶς θεοῦ), not “by the grace of God” (χάριτι θεοῦ), and he interprets it. Words are lost in the scan, with footnotes from Migne's page in their place, after “Not in the nature of the” (marked “…”; the sense is that Christ suffered in the nature of the humanity, not of the divinity); the section breaks off mid-word at the end. Quotations: Heb 2:9; Rom 8:21. Allusion: Luke 15:7, 10.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; footnotes and Latin debris from Migne's column inside a word; footnotes from Migne's page in place of lost words; marginal verse numeral, stray marks and OCR slips; κ read as χ): θ΄. ε Τὸν δὲ βραχύ τι "" παρ᾽ ἀγγέλους ἡλαττωμένὸν → « Τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον; φύτει → φύσει; τῆς σου δοίη ἀΐτοοη 8 πιοῦ- 2 Ῥρ8]. Χχι, 2. κα 1 Ρειγ. νιν, 23. ν Μαιἢ. ταῖ, 16, → … ; θωγάτου → θανάτου; Ἐνανθρωπέσας → Ἐνανθρωπήσας; τοῦ ᾿ οὐκ ἐποίησεν Β. "6 οὐδέπω δι ρβ4]. υτχι, 1{.. "7 αὐοῖ : βραχύτητι, πὶ ψεΡΡὰ διὰ τ, π, τοῦ θανάτου Διὶ 5υρονίογα τοί ΐλ5θ, Ὁἱ “4 Νοὴ ἀπ θἰϊαπί ιν 3. Ὅπως -οὐ νάτου → τοῦ θανάτου; ἡμῖν Α ιἰ6 ροϊοῃλίδη τὴν → ἡμῖν τὴν; συνέξευχται → συνέζευκται; πὰ ὁρώμενα → τὰ ὁρώμενα; ἐλευθεροθήσεται → ἐλευθερωθήσεται; τέχνων → τέκνων; ὃξ ἐν θυμηδίᾳ → δὲ ἐν θυμηδίᾳ; ἀμχρτωλῷ καίρουσι → ἁμαρτωλῷ χαίρουσι; δρῶντες → ὁρῶντες; «οἴνυν → τοίνυν.
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Interp. Heb. 2.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-2-9) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
2.10PG 82
« Ἔπρεπε γὰρ αὐτὸν δι᾽ ὃν τὰ πάντα, καὶ δι᾽ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.» Τὸν Θεὸν Λόγον ἔδειξεν ἣν ἀνέλαβε τελειώσαντα φύσιν. ᾿Αρχηγὸς τῆς ἡμετέρας σωτηρίας ἡ ληφθεῖσα φύσις. Ἐκείνη γὰρ ἐκ νεκρῶν ἀναστᾶσα πᾶσιν ἡμῖν ἐπραγματεύσατο τὴν ἀνάστασιν.
« Eprepe gar auton di᾽ hon ta panta, kai di᾽ hou ta panta, pollous huious eis doxan agagonta, ton archēgon tēs sōtērias autōn dia pathēmatōn teleiōsai.» Ton Theon Logon edeixen hēn anelabe teleiōsanta physin. ᾿Archēgos tēs hēmeteras sōtērias hē lēphtheisa physis. Ekeinē gar ek nekrōn anastasa pasin hēmin epragmateusato tēn anastasin.
“For it was fitting that he, for whom are all things and through whom are all things, in bringing many sons to glory, should make perfect the pioneer of their salvation through sufferings.” He showed God the Word perfecting the nature that he assumed. The pioneer of our salvation is the nature that was assumed; for it, having risen from the dead, brought about the resurrection for all of us.
Heb 2:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the pioneer of salvation made perfect through suffering is the human nature assumed by God the Word, whose resurrection brings about ours.
- Latin debris from Migne's column inside the lemma removed. Quotation: Heb 2:10.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside the lemma; OCR slip; OCR slips; marginal verse numeral): τ. « Ἔπρεπε → « Ἔπρεπε; δι᾽ οὗ ἱποογγιρίοηε δυο πὶ Οὐδ αθυπξ οἰἰδπὶ ἃ ηὐ. υἱ πολυ αν ἃ 50 Γθεἰ 5,» ἃ, τ] 10 ἡ πᾶ ρῥ τοί μι} }Π14 δαὶ ἴα) οοῃδεύυ! σογηθωῖθ5 ρους βοὴ. ερεῖ, ε, τὰ πάντα → δι᾽ οὗ τὰ πάντα; τὸν Β οἰμιΐδ, Εἰ. ἀρχηγὸν → τὸν ἀρχηγὸν; τελειὥσαι → τελειῶσαι; ἀνέλαδε τελεισαντα → ἀνέλαβε τελειώσαντα; ἣ ληφθεῖσα → ἡ ληφθεῖσα.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-2-10) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
2.11PG 82
« Ὅ τε γὰρ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. » Καὶ τοῦτο κατὰ τὸ ἀνθρώπινον τέθεικε, Κτιστὴ γὰρ ἡ ληφθεῖσα φύσις " εἷς δέ γε καὶ ἡμῶν καὶ αὐτῆς Ποιητής " ἀλλὰ δι᾿ ἐκείνης ἁγιαζόμεθα. Εἰ δὲ καὶ κατὰ θείαν φύσιν οἱ αἱρετικοὶ τοῦ Μονογενοῦς δόξῃ. Ἕνα γὰρ, φησὶν, ἔχομεν Πατέρα καὶ ἡμεῖς καὶ αὐτός. ᾿Αλλ᾽ εὔδηλον, ὡς ὁ μέν ἔστι φύσει Υἱὸς, ἡμεῖς δὲ χάριτι. Ταύτην γὰρ ἡμᾶς διδάσκει τὴν διαφορὰν τὸ, τὸν μὲν ἁγιάζειν, ἡμᾶς δὲ «Δι᾿ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων " ᾿Απαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Καὶ πάλιν’ Ἐγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῷ. Καὶ πάλιν Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἃ μοι ἔδωκεν ὁ Θεός. Ἀπόχρη καὶ τὸ, οὐκ ἐπαισχύνεται, δεῖξαι τὴν διαφορὰν τῆς υἱότητος. Περὶ δεσποτῶν γὰρ καὶ δούλων διαλεγόμενοι, καὶ τὴν τῶν δεσποτῶν ταπεινοφροσύνην διδάσκοντες εἰώθαμεν λέγειν" Οὐκ ἐπαισχύνεται͵ μετὰ τῶν οἰκετῶν ἐσθίων καὶ πίνων, καὶ συγκαθήμενος, καὶ τοὺς τούτων ἀῤῥώστους δι᾿ ἑαυτοῦ θεραπεύων. Τοῦτο τοίνυν κἀνταῦθα αἰνίττεται, ὡς ὁ τὰ ὑπὲρ ἡμῶν καταδεξάμενος πάθος οὐκ ἐπαισχύνεται καλεῖν ἀδελφοὺς τούτους, ὑπὲρ ὧν τὸ πάθος ὑπέμεινεν, Οὐ μόνον δὲ αὐτοὺς ἀδελφοὺς, ἀλλὰ καὶ παιδία καλεῖ, Οὕτως ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς θείοις ἔλεγεν ἀποστόλοις " « Τεκνία, ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἰμι. » Καὶ πάλιν " « Τεκνία, μή τι προσφάγιον ἔχετε; » Ἔδειξε δὲ καὶ τὰ ταπεινῶς εἰρημένα οἰκονομικῶς εἰρημένα" τῷ γὰρ, οὐκ ἐπαισχύνεται, συνέζευξε τὸ, ᾿Εγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ, Οὐκ ἐπαισχύνεται γὰρ, διὰ τὴν τῶν ἀνθρώπων σωτηρίαν, καὶ ταπεινοῖς παρὰ τὴν οἰκείαν ἀξίαν κεχρῆσθαι λόγοις. Εἶτα τῆς περὶ τῶν παιδίων μαρτυρίας ἐπιλαβόμενος, τὸν περὶ τοῦ σωτηρίου πάθους ἐξυφαίνει λόγον. « Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ αὐτὸς "5 παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας "5,,») Πῶς οἷόν τε ἦν, φησὶν, ἢ ἀδελφὸν αὐτὸν ἡμῶν χρηματίσαι, ἢ παῖδας ἡμᾶς γνησίως καλέσαι, μὴ τὴν αὐτὴν περικείμενον φύσιν; Οὗ δὴ χάριν ταύτην ἀναλαβὼν, τὴν τοῦ θανάτου κατέλυσε δυναστείαν, καὶ τὸ ἐπικείμενον ἡμῖν διέλυσε δέος. Δειμαίνοντες γὰρ ἀεὶ διετελοῦμεν τὸν θάνατον, ἐπειδήπερ ἔλκειν ἠναγκαζόμεθα τῆς θνητότητος τὸν ζυγόν. Σφόδρα δὲ ἀναγκαίως καὶ τὸ, παραπλησίως, τέθεικεν, ἵνα τὴν τῆς φαντασίας διελέγξῃ συκοφαντίαν. Ταῦτα δὲ διεξῆλθεν ἅπαντα, διδάσκων τοὺς ἐλάττονα τῶν ἀγγέλων τὸν Υἱὸν διὰ τὸ πάθος ὑπολαμβάνοντας, ὡς ἀναγκαίως τὸ πάθος ὑπέμεινε. Τοῦτο δὲ καὶ διὰ τῶν ἑξῆς ἐκπαιδεύει σαφέστερον. «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται", ἀλλὰ σπέρματος ᾿Αβραὰμ ἐπιλαμβάνεται. ν Εἰ γὰρ ἀγγέλων ἀνειλήφει φύσιν, κρείττων ἂν ἐγεγόνει θανάτου. Ἐπειδὴ δὲ ἀνθρώπειον ἦν ὃ ἀνέλαβε, διὰ μὲν τοῦ πάθους τὸ τῶν ἀνθρώπων ἀπέδωκε χρέος, διὰ δὲ τῆς τοῦ πεπονθότος σώματος ἀναστάσεως τὴν οἰκείαν ἀπέδειξε δύναμιν. Ἄγαν δὲ σοφῶς ὁ θεῖος Ἀπόστολος ἀντὶ τοῦ γενικοῦ ὀνόματος τὸ ἰδικὸν τέθεικεν. Οὐ γὰρ εἶπε, Σπέρματος ἀνθρώπου ἐπιλαμἀναμιμνήσχων αὐτοὺς καὶ τῆς πρὸς τὸν ᾿Αβραὰμ γεγενημένης ἐπαγγελίας. « Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι.» Ὁμοίως γὰρ ἡμῖν καὶ τροφῆς μετέλαβε, καὶ πόνον ὑπέμεινε, καὶ ἐθύμησε, καὶ ἐδάκρυσε, καὶ θάνατον κατεδέξατο. « Ἵνα ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ. Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειραθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. » Ἔδειξε προσφορὰν αὐτοῦ γεγενημένον τὸν σωτήριον θάνατον. Ὑπὲρ ἁπάσης γὰρ τῆς κτίσεως ὃ ἀνέλαβε ἦνοχε σῶμα. Προστέθεικε δὲ καὶ ἕτερον εἰς ψυχαγωγίαν ἐκείνων. Τῇ πείρᾳ γὰρ, φησὶ, μεμαθηκὼς τῆς ἀνθρωπείας φύσεως τὴν ἀσθένειαν, ἅτε δὴ κατὰ νόμον καὶ κατὰ χάριν πολιτευσάμενος, τοῖς πολεμουμένοις ἐπικουρίαν ὀρέγει. Καὶ ταῦτα δὲ κατὰ τὸ ἀνθρώπειον εἴρηται. Οὔτε γὰρ ἀρχιερεὺς ἡμῶν ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος " οὔτε ὡς Θεὸς πέπονθεν, ἀλλ᾽ ὡς ἄνθρωπος "οὔτε ὡς Θεὸς" διὰ τῆς πείρας μεμάθηκε τὰ ἡμέτερα, ἀλλ' ὡς Θεὸς καὶ δημιουργὸς γινώσκει τὰ πάντα σαφῶς, Οὕτω τὴν πρὸς τοὺς μείζονα τῶν προφητῶν Μωῦσῆν τὸν μέγαν ἐκ παραλλήλου τίθησιν " ἵνα δείξας ἄπειρον τὸ διάφορον, δείξῃ κατὰ ταυτὸν καὶ τῶν διαθηκῶν, καὶ τῶν ἐπαγγελιῶν, καὶ μέντοι καὶ τῶν ἱερέων, τὸ μέσον. Πάλιν δὲ τῇ συγκρίσει παραίνεσιν ἀναμίγνυσιν, ἵνα μὴ δόξῃ ὥσπερ ἐξεπίτηδες τοῦτο ποιεῖν, ἀλλ᾽ ὡς ὑπό τινος ἀνάγκης ὠθούμενος. « Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν Χριστὸν, πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωῦσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. » Πάλιν ἀρχιερέα καὶ ἀπόστολον αὐτὸν ὡς ἄνθρωπον κέκληκεν. Εἰ γὰρ ὡς θεὸς ἀρχιερεύς ἐστι, καὶ πρὸ τῆς ἐνανθρωπήσεως τοῦτο ἂν ἦν. Ὅτι δὲ καὶ ἀπόστολος τῆς ὁμολογίας ἡμῶν μετὰ τὴν ἐνανθρώπησιν γέγονεν, ἐν τῇ πρὸς Γαλάτας ἐδίδαξεν. ε« Ὅτε γὰρ ἦλθε, φησὶ, τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ γενόμενον ἐκ γυναικός. » Καὶ οὐκ εἶπεν, ᾿Απέστειλεν αὑτὸν γενέσθαι ἐκ γυναικὸς, ἀλλὰ, γενόμενον ἐκ γυναικὸς ἀπέστειλεν" ὡς εἶναι δῆλον, ὅτι τῇ ἐνανθρωπήσει πρόσφορον τὸ τῆς ἀποστολῆς ὄνομα. Ὁμολογίαν δὲ ἡμῶν τὴν πίστιν ἐκάλεσε, ποίησιν δὲ, οὐ τὴν δημιουργίαν, ἀλλὰ τὴν χειροτονίαν κέκληκεν. Πιστὸν γὰρ ὄντα, φησὶν, τῷ ποιήσαντι αὐτὸν, τουτέστιν ἀπόστολον καὶ ἀρχιερέα. Εἶτα καὶ τῶν περὶ τοῦ Μωϋσέως ὑπὸ τοῦ Θεοῦ εἰρημένων ἀναμνήσας, τοῦ γὰρ Θεοῦ ἐστι φωνή Ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι, δείκνυσιν ἐν τοῖς ἑξῆς τὸ διάφορον. -
« Ho te gar hagiazōn, kai hoi hagiazomenoi, ex henos pantes. » Kai touto kata to anthrōpinon tetheike, Ktistē gar hē lēphtheisa physis " heis de ge kai hēmōn kai autēs Poiētēs " alla di᾿ ekeinēs hagiazometha. Ei de kai kata theian physin hoi hairetikoi tou Monogenous doxę̄. Hena gar, phēsin, echomen Patera kai hēmeis kai autos. ᾿All᾽ eudēlon, hōs ho men esti physei Huios, hēmeis de chariti. Tautēn gar hēmas didaskei tēn diaphoran to, ton men hagiazein, hēmas de «Di᾿ hēn aitian ouk epaischynetai adelphous autous kalein, legōn " ᾿Apangelō to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se. Kai palin’ Egō esomai pepoithōs ep᾽ autǭ. Kai palin Idou egō kai ta paidia, ha moi edōken ho Theos. Apochrē kai to, ouk epaischynetai, deixai tēn diaphoran tēs huiotētos. Peri despotōn gar kai doulōn dialegomenoi, kai tēn tōn despotōn tapeinophrosynēn didaskontes eiōthamen legein" Ouk epaischynetai͵ meta tōn oiketōn esthiōn kai pinōn, kai synkathēmenos, kai tous toutōn arrhōstous di᾿ heautou therapeuōn. Touto toinyn kantautha ainittetai, hōs ho ta hyper hēmōn katadexamenos pathos ouk epaischynetai kalein adelphous toutous, hyper hōn to pathos hypemeinen, Ou monon de autous adelphous, alla kai paidia kalei, Houtōs ho Kyrios en tois hierois Euangeliois tois theiois elegen apostolois " « Teknia, eti mikron chronon meth᾽ hymōn eimi. » Kai palin " « Teknia, mē ti prosphagion echete? » Edeixe de kai ta tapeinōs eirēmena oikonomikōs eirēmena" tǭ gar, ouk epaischynetai, synezeuxe to, ᾿Egō esomai pepoithōs ep' autǭ, Ouk epaischynetai gar, dia tēn tōn anthrōpōn sōtērian, kai tapeinois para tēn oikeian axian kechrēsthai logois. Eita tēs peri tōn paidiōn martyrias epilabomenos, ton peri tou sōtēriou pathous exyphainei logon. « Epei oun ta paidia kekoinōnēke sarkos kai haimatos, kai autos "5 paraplēsiōs metesche tōn autōn, hina dia tou thanatou katargēsę̄ ton to kratos echonta tou thanatou, toutesti ton diabolon, kai apallaxę̄ toutous, hosoi phobǭ thanatou dia pantos tou zę̄n enochoi ēsan douleias "5,,») Pōs hoion te ēn, phēsin, ē adelphon auton hēmōn chrēmatisai, ē paidas hēmas gnēsiōs kalesai, mē tēn autēn perikeimenon physin? Hou dē charin tautēn analabōn, tēn tou thanatou katelyse dynasteian, kai to epikeimenon hēmin dielyse deos. Deimainontes gar aei dieteloumen ton thanaton, epeidēper elkein ēnankazometha tēs thnētotētos ton zygon. Sphodra de anankaiōs kai to, paraplēsiōs, tetheiken, hina tēn tēs phantasias dielenxę̄ sykophantian. Tauta de diexēlthen hapanta, didaskōn tous elattona tōn angelōn ton Huion dia to pathos hypolambanontas, hōs anankaiōs to pathos hypemeine. Touto de kai dia tōn hexēs ekpaideuei saphesteron. «Ou gar dēpou angelōn epilambanetai", alla spermatos ᾿Abraam epilambanetai. n Ei gar angelōn aneilēphei physin, kreittōn an egegonei thanatou. Epeidē de anthrōpeion ēn ho anelabe, dia men tou pathous to tōn anthrōpōn apedōke chreos, dia de tēs tou peponthotos sōmatos anastaseōs tēn oikeian apedeixe dynamin. Agan de sophōs ho theios Apostolos anti tou genikou onomatos to idikon tetheiken. Ou gar eipe, Spermatos anthrōpou epilamanamimnēschōn autous kai tēs pros ton ᾿Abraam gegenēmenēs epangelias. « Hothen ōpheile kata panta tois adelphois homoiōthēnai.» Homoiōs gar hēmin kai trophēs metelabe, kai ponon hypemeine, kai ethymēse, kai edakryse, kai thanaton katedexato. « Hina eleēmōn genētai, kai pistos archiereus ta pros ton Theon, eis to hilaskesthai tas hamartias tou laou. En hǭ gar peponthen autos peiratheis, dynatai tois peirazomenois boēthēsai. » Edeixe prosphoran autou gegenēmenon ton sōtērion thanaton. Hyper hapasēs gar tēs ktiseōs ho anelabe ēnoche sōma. Prostetheike de kai heteron eis psychagōgian ekeinōn. Tę̄ peirą gar, phēsi, memathēkōs tēs anthrōpeias physeōs tēn astheneian, hate dē kata nomon kai kata charin politeusamenos, tois polemoumenois epikourian oregei. Kai tauta de kata to anthrōpeion eirētai. Oute gar archiereus hēmōn hōs Theos, all᾽ hōs anthrōpos " oute hōs Theos peponthen, all᾽ hōs anthrōpos "oute hōs Theos" dia tēs peiras memathēke ta hēmetera, all' hōs Theos kai dēmiourgos ginōskei ta panta saphōs, Houtō tēn pros tous meizona tōn prophētōn Mōysēn ton megan ek parallēlou tithēsin " hina deixas apeiron to diaphoron, deixę̄ kata tauton kai tōn diathēkōn, kai tōn epangeliōn, kai mentoi kai tōn hiereōn, to meson. Palin de tę̄ synkrisei parainesin anamignysin, hina mē doxę̄ hōsper exepitēdes touto poiein, all᾽ hōs hypo tinos anankēs ōthoumenos. « Hothen, adelphoi hagioi, klēseōs epouraniou metochoi, katanoēsate ton apostolon kai archierea tēs homologias hēmōn Iēsoun Christon, piston onta tǭ poiēsanti auton, hōs kai Mōysēs en holǭ tǭ oikǭ autou. » Palin archierea kai apostolon auton hōs anthrōpon keklēken. Ei gar hōs theos archiereus esti, kai pro tēs enanthrōpēseōs touto an ēn. Hoti de kai apostolos tēs homologias hēmōn meta tēn enanthrōpēsin gegonen, en tę̄ pros Galatas edidaxen. e« Hote gar ēlthe, phēsi, to plērōma tou chronou, exapesteilen ho Theos ton Huion hautou genomenon ek gynaikos. » Kai ouk eipen, ᾿Apesteilen hauton genesthai ek gynaikos, alla, genomenon ek gynaikos apesteilen" hōs einai dēlon, hoti tę̄ enanthrōpēsei prosphoron to tēs apostolēs onoma. Homologian de hēmōn tēn pistin ekalese, poiēsin de, ou tēn dēmiourgian, alla tēn cheirotonian keklēken. Piston gar onta, phēsin, tǭ poiēsanti auton, toutestin apostolon kai archierea. Eita kai tōn peri tou Mōÿseōs hypo tou Theou eirēmenōn anamnēsas, tou gar Theou esti phōnē En holǭ tǭ oikǭ mou pistos esti, deiknysin en tois hexēs to diaphoron. -
“For he who sanctifies and those who are sanctified are all from one.” This too he has set down in respect of the human. For the nature that was assumed is created, and one is the Maker both of us and of it; but through it we are sanctified. And if, as the heretics [say, this were said] according to the divine nature as well, … of the Only-begotten … For one Father, he says, we and he have. But it is quite clear that he is Son by nature, and we by grace. For this difference teaches us: that he sanctifies, and we … “For which reason he is not ashamed to call them brothers, saying: I will proclaim your name to my brothers; in the midst of the congregation I will sing your praise. And again: I will put my trust in him. And again: Here am I and the children whom God has given me.” The words “he is not ashamed” are enough to show the difference of the sonship. For when we talk about masters and slaves, and teach the humility of masters, we are accustomed to say: He is not ashamed to eat and drink with his household slaves, and to sit with them, and to tend their sick himself. This, then, is what he hints at here too: that he who accepted the passion on our behalf is not ashamed to call brothers those for whom he endured the passion. And not only brothers, but he also calls them children. So the Lord in the holy Gospels said to the divine apostles: “Little children, yet a little while I am with you.” And again: “Children, have you anything to eat?” And he showed that the lowly sayings are said by way of the economy; for with “he is not ashamed” he joined “I will put my trust in him.” For he is not ashamed, for the sake of the salvation of human beings, to use words that are lowly and beneath his own dignity. Then, taking up the testimony about the children, he unfolds the word about the saving passion. “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, so that through death he might destroy the one who has the power of death, that is, the devil, and deliver those who through fear of death were subject to slavery all their lives.” How would it have been possible, he says, either for him to be called our brother, or for him genuinely to call us children, if he did not wear the same nature? For this reason, having assumed it, he destroyed the dominion of death and dissolved the fear that lay upon us. For we continually lived in dread of death, since we were compelled to drag the yoke of mortality. And very necessarily he set down “likewise,” to refute the calumny that it was in appearance only. He went through all these things to teach those who supposed the Son to be less than the angels because of the passion that he underwent the passion of necessity. And this he teaches more clearly through what follows. “For surely it is not angels that he takes hold of, but he takes hold of the seed of Abraham.” For if he had assumed the nature of angels, he would have been stronger than death. But since what he assumed was human, through the passion he paid the debt of human beings, and through the resurrection of the body that suffered he displayed his own power. And very wisely the divine Apostle has set down the specific name in place of the general. For he did not say, “he takes hold of the seed of man” … reminding them also of the promise made to Abraham. “Therefore he had to be made like his brothers in every respect.” For like us he partook of food, endured toil, felt anger, wept, and accepted death. “So that he might become a merciful and faithful high priest in things relating to God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are tempted.” He showed that his saving death had become an offering; for on behalf of the whole creation he offered the body that he assumed. And he added something else for their comfort: having learned by experience, he says, the weakness of human nature, inasmuch as he lived both under the law and under grace, he extends help to those who are under attack. And these things too are said in respect of the human. For he is our high priest not as God but as man; nor did he suffer as God, but as man; nor did he learn our condition through experience as God, but as God and creator he knows all things clearly. Thus he sets side by side with him the great Moses, who was greater than the prophets, so that, having shown the difference to be boundless, he might show at the same time the gap between the covenants, between the promises, and indeed between the priests. And again he mixes exhortation with the comparison, so as not to seem to do this deliberately, but as driven by some necessity. “Therefore, holy brothers, sharers in a heavenly calling, consider the apostle and high priest of our confession, Jesus Christ, who was faithful to him who made him, as Moses also was in all his house.” Again he has called him high priest and apostle as man. For if he is high priest as God, he would have been this before the incarnation too. And that he became apostle of our confession after the incarnation, he taught in the letter to the Galatians: “For when the fullness of time came,” he says, “God sent forth his Son, born of a woman.” And he did not say, “He sent him to be born of a woman,” but “he sent him born of a woman,” so that it is clear that the name of sending fits the incarnation. And he called our faith “confession”; and by “making” he meant not the creation but the appointment. For “being faithful,” he says, “to the one who made him,” that is, made him apostle and high priest. Then, recalling also what God said about Moses (for it is the voice of God: “He is faithful in all my house”), he shows in what follows the difference.
Textual problem in this passage: see the notes.
Heb 2:11–18 (quotation, high confidence) · Heb 3:1–2 (quotation, high confidence) · Ps 22:22 (21:23 LXX) (quotation, high confidence) · Isa 8:17–18 (quotation, high confidence) · John 13:33 (quotation, high confidence) · John 21:5 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Num 12:7 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Christ calls us brothers and children because he shared our nature, destroyed death and the devil by dying in it, and became our high priest and apostle as man, not as God.
- Ref 2.11 covers Heb 2:11–3:2. Words are lost in the scan near the start (the remark on the heretics, and after “we”) and after “the seed of man” (marked “…”). “Felt anger” renders ἐθύμησε (uncertain reading). Theodoret's remark on “likewise” is aimed at those who held that Christ's body was only an appearance. Latin debris and footnotes from Migne's column removed. Quotations: Heb 2:11–3:2; Ps 22:22 (21:23 LXX); Isa 8:17–18; John 13:33; John 21:5; Gal 4:4; Num 12:7.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside a word; OCR slip; OCR slips; footnote number and OCR slip; footnotes from Migne's page; marginal verse numeral and OCR slip; marginal verse numerals; marginal verse numerals and stray marks; stray mark; stray marks; stray marks and verse numeral; verse numerals; κ read as χ): ια΄. « Ὃ τε → « Ὅ τε; ἐξ ἑνὸς: πάντες → ἐξ ἑνὸς πάντες; γατὰ → κατὰ; ἠχῶν → ἡμῶν; ἁγιαζόμέθα → ἁγιαζόμεθα; σἱρετιχοὶ ποῦ Μονογενοῦ; δύξῃ → αἱρετικοὶ τοῦ Μονογενοῦς δόξῃ; '» ξιδάσχει → διδάσκει; ἁγιάξειν → ἁγιάζειν; ἐπαισχύνετα: → ἐπαισχύνεται; (τ, κγ΄.) ᾿Απαγγελῶ → ᾿Απαγγελῶ; ἀδελφοῖς μον → ἀδελφοῖς μου; ᾽ Ἀπόψρη → Ἀπόχρη; δ:ιαλεγήμενοι → διαλεγόμενοι; ταπεινοφροσύνὴν διδάτχουτες → ταπεινοφροσύνην διδάσκοντες; συγχαθἥμενος → συγκαθήμενος; θεραπεήων → θεραπεύων; ἡλῶν → ἡμῶν; ἐπα! σχύνεται → ἐπαισχύνεται; ἀποστόλο'ς → ἀποστόλοις; ε Τεκνία "", μὴ τι → « Τεκνία, μή τι; ν δειξε ὃξ → » Ἔδειξε δὲ; οἰχονομιχῶ: → οἰκονομικῶς; ἐπαισχύνετωι → ἐπαισχύνεται; πεποιες εκϑ. 11. ϑε ἀἰνίηα ορ ἰμ οὶ !ΐξονο υοϊυργίμι τοι οἷ, ἢ6 θὲ 856} εἴδει {ἰ-. οι Νυνεἴ: [ἃ οἱ ἰ. ρον," ὕν φομ)υηχὶ μῶς : Ε90 ἔγο βάφμε ἱπ εἰμι. ΝΟ ὀγυθο» Α ϑὼς ἀκ' αὐτῷ → πεποιθὼς ἐπ' αὐτῷ; ἐπαιἀχύνεξαι → ἐπαισχύνεται; τῶν εἷεἰ ἢ) πο. δι ἴδ ηὶ οβίο ἢ ς ς ἀϊι. δι πη }]ατὶ. » ΝᾺ πὶ οἱ πα πϑηιὶ, δους ἀνθρώπων → τῶν ἀνθρώπων; οἰκεῖν ἀξίαν → οἰκείαν ἀξίαν; πο!δίων → παιδίων; ἑπιλαδόμενος, τὸν κερὶ τοῦ σωτῆρίου πάθους ἐξνφχίνει → ἐπιλαβόμενος, τὸν περὶ τοῦ σωτηρίου πάθους ἐξυφαίνει; ιδ᾽, τε΄, « Ἐπεὶ → « Ἐπεὶ; σάργὰς → σαρκὸς; παραπλησίως μεϊέσχε → παραπλησίως μετέσχε; ἐουτέσει τὸν διάδολον → τουτέστι τὸν διάβολον; ὅσοὶ φόδῳ → ὅσοι φόβῳ; ἦδαν → ἦσαν; ὁἴόν τι ἦν, φησὶν, ἢ ἀδελφὸν αὐτὸν ἡμῶν χρημαξίδαι, ὃ παῖδας → οἷόν τε ἦν, φησὶν, ἢ ἀδελφὸν αὐτὸν ἡμῶν χρηματίσαι, ἢ παῖδας; ἀναλαδὼν → ἀναλαβὼν; Δειμαίνοντές γὰρ ἀεὶ διετελοῦμεν τὸν θάνατόν → Δειμαίνοντες γὰρ ἀεὶ διετελοῦμεν τὸν θάνατον; ἡναγχαζόμεθα τῆς θνητότητὸός → ἠναγκαζόμεθα τῆς θνητότητος; Σ’ρόδῥα δὲ ἀνάγκαίωῤ καὶ τὸ, παρωπιησίως πέθειχεν, ἵνα τὴν τὶ φαντασίας διελέγξῃ τυχοφαντίαν → Σφόδρα δὲ ἀναγκαίως καὶ τὸ, παραπλησίως, τέθεικεν, ἵνα τὴν τῆς φαντασίας διελέγξῃ συκοφαντίαν; ὑπολαμδάνοντας → ὑπολαμβάνοντας; ἐκ' παιδεύει → ἐκπαιδεύει; ις΄, «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμθάνεται → «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται; ᾿Αδραὰμ ἐπιλαμδάνεται → ᾿Αβραὰμ ἐπιλαμβάνεται; ἀνειλῆφῃ → ἀνειλήφει; θ.» γάτου → θανάτου; ἣν ὃ ἀνέλαθε → ἦν ὃ ἀνέλαβε; ὁσὠματὸς; ἀναστάτεω: τὴν οἱκείαν → σώματος ἀναστάσεως τὴν οἰκείαν; Λγαν δὲ σοφῶς ὁ θεῖος 'λπόστολος → Ἄγαν δὲ σοφῶς ὁ θεῖος Ἀπόστολος; ᾿λύραλμ → ᾿Αβραὰμ; ιζ΄, ε Ὅθεν ὥφειλε → « Ὅθεν ὤφειλε; μετ’ ἐλαῦς → μετέλαβε; τοῦ λαοῦ "», (1η’.) Ἐν ᾧ → τοῦ λαοῦ. Ἐν ᾧ; “Ἔδειξε ἢν → Ἔδειξε; θάνατον. τιν, [18 ᾿νε παν] !δίο πη. Ναααθ θη ΐπὶ υἱ → θάνατον. ; ἀνέλαδ: → ἀνέλαβε; ψυχαγωαἷαν ἐχείνων → ψυχαγωγίαν ἐκείνων; γὰο, φησὶ, μεμαϑηχὼς → γὰρ, φησὶ, μεμαθηκὼς; νόμὸν → νόμον; ὡς Θεὸς; πέπονθενν παραπλησίως καὶ αὐτὸς μετέσχε τ. αὖτ. παθημάτων. Νοβίον 2 158. γη!, [8, εἰ ΠΥ. [αϑ.. 118. ν, ς. 2. 5 ἰπρύδι θα ἵν 1. ο. αν. [αὐ. 35 Θεόν ν. 17 ἰἰδάσπι νει δ. διὰ μἰγιπιηις ἐπιλαμθάνεται, οἴει οϑίογὶς νοῦ 8. δὶ Ερ. 104; Εγαηΐε., ἀἰδιοῦ. ἴ, Ρ. ἃς ὃ δίγιω.; Πατ. [«. ν, 18, οἱ, οπιῖ580 ἰδιηδη τῷ δέπου, αὐ Οϑύ ᾽χ, 18. "" αὐτοῦ Β. → ὡς Θεὸς πέπονθεν, ; διὰ τῆς πείρας Α υἰυϊεῖι ρὸν εχρογξηιίλα), βεὰ αἱ θεις οἱ μέμάθηκε → διὰ τῆς πείρας μεμάθηκε; μείξονα → μείζονα; ἄπειρον οὐ διάφορον, δείξὴ → ἄπειρον τὸ διάφορον, δείξῃ; δίξῃ → δόξῃ; α΄, β΄. ε Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανἱοῦ " μέτοχοι → « Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι; Χριστὸν 45, π’στὸν → Χριστὸν, πιστὸν; ἀκόστο- «ἷον → ἀπόστολον; τοῦξο ἂν ἦν → τοῦτο ἂν ἦν; γυναιχό; → γυναικός; γενέδθαι → γενέσθαι; γεγόμεγον ἐκ ἡνναιχὸς → γενόμενον ἐκ γυναικὸς; ἐνἃ θρωπήτει → ἐνανθρωπήσει; ὋὉμο.λογίαν' δὲ ἡμῶν τὴν πίστιν ἐχάλεδε, ποίησιν δὶ, οὗ τὴν → Ὁμολογίαν δὲ ἡμῶν τὴν πίστιν ἐκάλεσε, ποίησιν δὲ, οὐ τὴν; γὸρ ὄγτα → γὰρ ὄντα; αὖξὺν → αὐτὸν; Μωῦσέιυς → Μωϋσέως; ἀναμνῆπτας → ἀναμνήσας; Ἔγ δίῳ τῷ οἴκῳ μευ → Ἐν ὅλῳ τῷ οἴκῳ μου.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. Heb. 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/2-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-2-11) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
Chapter 3
3.3PG 82
«Πλείονος γὰρ δόξης οὗτος παρὰ Μωῦσῆν ἠξίωται, καθ᾽ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν. » “Ὅση, φησὶ, ποιήματος πρὸς ποιητὴν διαφορὰ, τοσαύτη Μωϋσέως πρὸς τὸν Χριστόν. Τοῦτο γὰρ καὶ τὰ ἑξῆς διδάσκει σαφέστερον.
«Pleionos gar doxēs houtos para Mōysēn ēxiōtai, kath᾽ hoson pleiona timēn echei tou oikou ho kataskeuasas auton. » “Hosē, phēsi, poiēmatos pros poiētēn diaphora, tosautē Mōÿseōs pros ton Christon. Touto gar kai ta hexēs didaskei saphesteron.
“For he has been counted worthy of more glory than Moses, as much as the builder of a house has more honour than the house.” As great as the difference between a thing made and its maker, he says, so great is the difference between Moses and Christ. And what follows teaches this more clearly.
Heb 3:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Christ surpasses Moses as a maker surpasses what he has made.
- Quotation: Heb 3:3.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral): Υ΄. «Πλείονος → «Πλείονος; πξίωξαι → ἠξίωται; οἴχου ὁ καταυχενάδας → οἴκου ὁ κατασκευάσας; πο! ητὴν → ποιητὴν; Μωύσέως → Μωϋσέως; Χριπτόν → Χριστόν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 3.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-3-3) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
3.4PG 82
«Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. » Εἰδέναι μέντοι χρὴ, ὡς τὴν μὲν ὑπεροχὴν ἀπὸ τῆς θείας ἔδειξε φύσεως " πλείονος δὲ αὐτὸν ἠξιῶσθαι δόξης κατὰ τὸ ἀνθρώπειον εἴρηκεν. Ἐπειδὴ γὰρ καὶ Θεὸς καὶ ἄνθρωπος ὁ Δεσπότης Χριστὸς, ἀμφότερα δὲ ἐν τῷ ἑνὶ θεωρεῖται προσώπῳ, ἀναγκαίως καὶ τὰ ὑψηλὰ καὶ τὰ ταπεινὰ περὶ αὐτοῦ λέγειν εἰς δήλωσιν τῶν δύο φύσεων ἀναγκάζεται. « Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὑτοῦ, ὡς θεράπων, εἰς μαρτύριον τῶν λαληθησομένων. Χριστὸς δὲ ὡς Υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παῤῥησίαν καὶ τὸ τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν. » ᾿Απὸ τῆς Παλαιᾶς Γραφῆς τὰ ὀνόματα τέθεικε" καὶ γὰρ τὸν Μωῦσῆν θεράποντα κέκληκεν ν» Καὶ πάλιν" ε Οὐκ οὕτως ὡς ὁ θεράπων μου Μωῦσῆς. » Καὶ αὐτὸν δὲ τὸν Δεσπότην Χριστὸν Υἱὸν ἡ Παλαιὰ Γραφὴ καλεῖ' ε Τί ὄνομα τῷ Υἱῷ αὐτοῦ; » Καί" ε Υἱός μου εἶ σύ, ἐγὼ σήμερον γεσε.» Καί" ε Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.» Γινώσκεται τοίνυν, φησὶ, τούτου κἀκείνου τὸ μέσον" ὁ μὲν γὰρ θεράπων, ὁ δὲ Υἱός" καὶ ἐκεῖνος μὲν πιστὸς ἐκλήθη, ἵνα δειχθῇ ἀξιόχρεως νομοθέτης. Τοῦτο γὰρ εἶπεν, Εἰς μαρτύριον τῶν Ὁ δὲ Χριστὸς ὡς Υἱὸς καλεῖται δὲ εὐτελείας τήνδε τὴν προσηγορίαν οἱ Πιστὸς ὁ Θεὸς δι᾽ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ. » Καὶ τοῦ προφήτου Δαβίδ· ε Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὑτοῦ, » Καὶ πάλιν" ε Καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός. » Καὶ ὁ θεῖος δὲ Μωῦσῆς οὕτω λέγει" « Θεὸς πιστὸς, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. » Οἶκον δὲ τοῦ Θεοῦ κέκληκε τοὺς πιστεύοντας κατὰ τὴν προφητείαν τὴν λέγουσαν' ε Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω. ν» Ταύτης δὲ, φησὶν, ἀπολαυσόμεθα τῆς τιμῆς, ἐὰν τὴν παῤῥησίαν, ἧς τετυχήκαμεν, καὶ τὴν ἀξιέραστον ἐλδιὰ τῶν τῆς ἀρετῆς κατορθωμάτων διατηρέσω- Ἐπειδὴ δὲ τῆς ἐλπίδος ἐμνήσθη, ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς" ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Ὑπέσχετο δὲ ἡμῖν ὁ Δεσπότης τὴν βασιλείαν τῶν οὐρανῶν, σύγκρισιν πάλιν ποιεῖται τῶν Ἰουδαίοις δεδομένων καὶ τῶν ἡμῖν ἐπηγγελμένων.
«Pas gar oikos kataskeuazetai hypo tinos ho de ta panta kataskeuasas, Theos. » Eidenai mentoi chrē, hōs tēn men hyperochēn apo tēs theias edeixe physeōs " pleionos de auton ēxiōsthai doxēs kata to anthrōpeion eirēken. Epeidē gar kai Theos kai anthrōpos ho Despotēs Christos, amphotera de en tǭ heni theōreitai prosōpǭ, anankaiōs kai ta hypsēla kai ta tapeina peri autou legein eis dēlōsin tōn dyo physeōn anankazetai. « Kai Mōÿsēs men pistos en holǭ tǭ oikǭ hautou, hōs therapōn, eis martyrion tōn lalēthēsomenōn. Christos de hōs Huios epi ton oikon autou, hou oikos esmen hēmeis, eanper tēn parrhēsian kai to tēs elpidos mechri telous bebaian kataschōmen. » ᾿Apo tēs Palaias Graphēs ta onomata tetheike" kai gar ton Mōysēn theraponta keklēken n» Kai palin" e Ouk houtōs hōs ho therapōn mou Mōysēs. » Kai auton de ton Despotēn Christon Huion hē Palaia Graphē kalei' e Ti onoma tǭ Huiǭ autou? » Kai" e Huios mou ei sy, egō sēmeron gese.» Kai" e Ek gastros pro heōsphorou egennēsa se.» Ginōsketai toinyn, phēsi, toutou kakeinou to meson" ho men gar therapōn, ho de Huios" kai ekeinos men pistos eklēthē, hina deichthę̄ axiochreōs nomothetēs. Touto gar eipen, Eis martyrion tōn Ho de Christos hōs Huios kaleitai de euteleias tēnde tēn prosēgorian hoi Pistos ho Theos di᾽ hou eklēthēte eis koinōnian tou Huiou autou. » Kai tou prophētou Dabid; e Pistos Kyrios en pasi tois logois hautou, » Kai palin" e Kai ho martys en ouranǭ pistos. » Kai ho theios de Mōysēs houtō legei" « Theos pistos, kai ouk estin adikia en autǭ. » Oikon de tou Theou keklēke tous pisteuontas kata tēn prophēteian tēn legousan' e Enoikēsō en autois, kai emperipatēsō. n» Tautēs de, phēsin, apolausometha tēs timēs, ean tēn parrhēsian, hēs tetychēkamen, kai tēn axieraston eldia tōn tēs aretēs katorthōmatōn diatēresō- Epeidē de tēs elpidos emnēsthē, elpis de blepomenē ouk estin elpis" ho gar blepei tis, ti kai elpizei? Hypescheto de hēmin ho Despotēs tēn basileian tōn ouranōn, synkrisin palin poieitai tōn Ioudaiois dedomenōn kai tōn hēmin epēngelmenōn.
“For every house is built by someone; but he who built all things is God.” One must know, however, that he showed the superiority from the divine nature, but said that he was counted worthy of more glory in respect of the human. For since the Master Christ is both God and man, and both are seen in the one person, he is necessarily compelled to say both lofty and lowly things about him, to make the two natures plain. “And Moses was faithful in all his house as a servant, for a testimony of the things that were to be spoken; but Christ as a Son over his house, whose house we are, if we hold the boldness and [the boast] of hope firm to the end.” He has set down the names from the Old Scripture. For it has called Moses a servant; and again: “Not so is my servant Moses.” And the Old Scripture calls the Master Christ himself Son: “What is the name of his Son?” And: “You are my Son, today I have begotten you.” And: “From the womb, before the morning star, I begot you.” The difference between the one and the other, then, he says, is known: the one is servant, the other Son. And that one was called faithful so that he might be shown to be a lawgiver worthy of credit; for this is what he meant by “for a testimony of the things …” But Christ as Son … this title … of lowliness …: “God is faithful, through whom you were called into the fellowship of his Son.” And from the prophet David: “The Lord is faithful in all his words.” And again: “And the witness in heaven is faithful.” And the divine Moses too speaks thus: “God is faithful, and there is no injustice in him.” And he has called the believers the house of God, according to the prophecy that says: “I will dwell in them and walk among them.” And we shall enjoy this honour, he says, if we preserve the boldness we have obtained and the lovely hope … through the achievements of virtue. And since he had mentioned hope (and “hope that is seen is not hope; for who hopes for what he sees?”), and the Master has promised us the kingdom of heaven, he again makes a comparison between what was given to the Jews and what has been promised to us.
Textual problem in this passage: see the notes.
Heb 3:4–6 (quotation, high confidence) · Num 12:7 (quotation, high confidence) · Prov 30:4 (quotation, high confidence) · Ps 2:7 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · 1 Cor 1:9 (quotation, high confidence) · Ps 145:13 (144:13 LXX) (quotation, high confidence) · Ps 89:37 (88:38 LXX) (quotation, high confidence) · Deut 32:4 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · Lev 26:12 (allusion, medium confidence) · Rom 8:24 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Christ's superiority to Moses rests on his divine nature, that Moses is servant and Christ Son, and that “faithful” is no lowly title, since Scripture uses it of God.
- Ref 3.4 covers Heb 3:4–6. Lines are lost in the scan in the comment on “faithful” (marked “…”): the surviving words show Theodoret arguing that “faithful” is not a title of lowliness, since Scripture applies it to God. Latin debris and footnotes from Migne's column removed. Quotations: Heb 3:4–6; Num 12:7; Prov 30:4; Ps 2:7; Ps 110:3 (109:3 LXX); 1 Cor 1:9; Ps 145:13 (144:13 LXX); Ps 89:37 (88:38 LXX); Deut 32:4; 2 Cor 6:16 (Lev 26:12); Rom 8:24.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and footnotes from Migne's column inside the lemma; Latin debris from Migne's column; Latin debris from Migne's column inside a word; Latin debris from Migne's column inside the quotation; Latin debris inside a word; OCR slip; OCR slips; OCR slips and stray marks; marginal verse numeral; marginal verse numerals and OCR slip; split word; stray marks; stray marks inside a word; κ read as χ): δ΄. «Πᾶς → «Πᾶς; ἀνθρώκεῖον → ἀνθρώπειον; τακεινὰ, περὶ → ταπεινὰ περὶ; φύδιὼν → φύσεων; ε, ς΄. « Καὶ Μωῦδσῆς → « Καὶ Μωϋσῆς; εἰ; μαρτύριον → εἰς μαρτύριον; οὗ Β αυἱ ἐπ ἐς ἐπὶ, Εἰ- Ἰΐα ον ᾿ς ἐΐα εεὶ εἰ, εἱ [πὶ ἰηαὖ Α]}αυο : υΐ οἰ τι Ὁ ὃς Γ : ἢ 6πο μὐ ἃ 3. ὡς Θ. παῖς οὐεθῖ ἃ Β. " ἐπουρανίων. Β., "5 Χριστόν ἀ0ε5ὶ ἂὺ }),. 1. Ο τῇ]. 10. ῷ Α οἷκός → οὗ οἶκός; πὴν παῤῥησίαν → τὴν παῤῥησίαν; βεύαίαν κατὰ» σχωμὲν → βεβαίαν κατάσχωμεν; χέχλτχιν → κέκληκεν; τὸ» Δεσπότην Χριστὸν Εἰ: Υἱὸν → τὸν Δεσπότην Χριστὸν Υἱὸν; Υἱῷ « ΕἸ Π 5. πτοιις 68 ὅπ, 650 Πιοάϊα φαινυὶ (6 Κι ν Εἰ: Ἐς αὐτοῦ → Υἱῷ αὐτοῦ; Υἱός μον εἴ σὺ → Υἱός μου εἶ σύ; ἑωσφόρου οἱ Πα πὶ ἱπιογϑὶί. 116 ἐπ ἐγέννησά → ἑωσφόρου ἐγέννησά; τούτου χἀδον "8, ἐΐο γθγο ΕἸ 08. Εἰ 6 αυίάεπι νοραΐυ8 κείνου → τούτου κἀκείνου; καὶ 651 βαείϊς, αἱ οϑιδηάογοίυγ 6556 ἰοφίϑίαίογ ἢ ἐς ἀϊ- ἐκχεῖνος → καὶ ἐκεῖνος; Χριστὸς; ὡς; → Χριστὸς ὡς; Δαδίδ᾽ → Δαβίδ·; Πιστὸς ἰῃ οοἰἱἷο Κύριος → Πιστὸς Κύριος; ἔστιν υΐ ἐγούπη!, σοανοηίοπιο ἀδικία → ἔστιν ἀδικία; Οἶχον → Οἶκον; Ἑνοικήσω → Ἐνοικήσω; Ταύοἱ εκ τῆς δὲ → Ταύτης δὲ; ἐλπὶς ζὲ βλεπο 9 πομένη → ἐλπὶς δὲ βλεπομένη; τί καὶ ἃ αιϑὲ ἐλπίζει → τί καὶ ἐλπίζει; Ὑ πέσχετο → Ὑπέσχετο; βασιλείαν δαὶ ργοπ δᾶ. τῶν → βασιλείαν τῶν; Ἰου- : δαίοις → Ἰουδαίοις.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 3.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-3-4) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
3.7PG 82
« Διὸ καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον᾽ Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἕτη. Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον" ᾿Αεὶ πλανῶνται τῇ καρδίᾳ. ὤμοσα ἐν τῇ ὀργῇ μου" Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου; » Τέθεικε μὲν τὴν μαρτυρίαν, δεδιττόμενος δῆθεν αὐτοὺς, ἵνα φυλάξωσι διὰ σπουδῆς τὴν δεδομένην ἐλπίδα. Πλὴν ἕτερον κατασκευάζει, ἀνυπόπτως πάλιν μεθοδεύων τὸν λόγον. Ἐπιμένει δὲ τῇ παραινέσει. « Βλέπετε "", ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος. » Πολλῆς ὑμῖν ἐπιμελείας δεῖ καὶ σπουδῆς, ὥστε φυλάξαι τὴν πίστιν, καὶ μὴ τὴν λώβην τῆς ἀπιστίας εἰσδέξασθαι. Αὕτη γὰρ χωρίζει τοῦ ζῶντος Θεοῦ.
« Dio kathōs legei to Pneuma to hagion᾽ Sēmeron ean tēs phōnēs autou akousēte, mē sklērynēte tas kardias hymōn, hōs en tǭ parapikrasmǭ, kata tēn hēmeran tou peirasmou en tę̄ erēmǭ, hou epeirasan me hoi pateres hymōn, edokimasan me, kai eidon ta erga mou tessarakonta hetē. Dio prosōchthisa tę̄ geneą ekeinę̄, kai eipon" ᾿Aei planōntai tę̄ kardią. ōmosa en tę̄ orgę̄ mou" Ei eiseleusontai eis tēn katapausin mou? » Tetheike men tēn martyrian, dedittomenos dēthen autous, hina phylaxōsi dia spoudēs tēn dedomenēn elpida. Plēn heteron kataskeuazei, anypoptōs palin methodeuōn ton logon. Epimenei de tę̄ parainesei. « Blepete "", adelphoi, mē pote estai en tini hymōn kardia ponēra apistias, en tǭ apostēnai apo Theou zōntos. » Pollēs hymin epimeleias dei kai spoudēs, hōste phylaxai tēn pistin, kai mē tēn lōbēn tēs apistias eisdexasthai. Hautē gar chōrizei tou zōntos Theou.
“Therefore, as the Holy Spirit says: Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers tested me, put me to the proof, and saw my works for forty years. Therefore I was provoked with that generation, and said: They always go astray in their heart … As I swore in my wrath: They shall not enter my rest.” He has set down the testimony, of course to frighten them, so that they may keep with zeal the hope that has been given; but he is preparing something else as well, again handling the argument unobtrusively. And he continues the exhortation: “Take care, brothers, lest there be in any of you an evil heart of unbelief, in falling away from the living God.” You need much care and zeal, so as to guard the faith and not admit the ruin of unbelief; for it separates one from the living God.
Heb 3:7–12 (quotation, high confidence) · Ps 95:7–11 (94:7-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul cites Psalm 95's warning about Israel in the wilderness to urge his readers to guard their faith and hope against unbelief.
- Ref 3.7 covers Heb 3:7–12. Words of the quotation (“and they did not know my ways”) are missing in the scan (marked “…”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 3:7–12; Ps 95:7–11 (94:7–11 LXX).
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside a word; Latin debris from Migne's column inside the quotation; Latin debris from Migne's column; OCR slips; Latin debris inside a word; Latin debris inside a word; marginal verse numeral; OCR slip; OCR slips; footnotes from Migne's page; marginal verse numerals and OCR slip; stray letter; stray mark; stray marks; κ read as χ): ζ΄ τια’, « Διὸ καθὼς λέγε: → « Διὸ καθὼς λέγει; Σήβϑποῖι5 : Πού δὶ νοσθπὶ 618 αἰ ει 18, πο}! μέρον → Σήμερον; κὴ σχληρύνητε → μὴ σκληρύνητε; κατὰ ᾿ς τὴν ἡμέραν → κατὰ τὴν ἡμέραν; οὗ ἐπείραπιὸ, εἱ υἱθεγιπὶ ὥρογαὰ σάν με → οὗ ἐπείρασάν με; εἶδον ἢ τὰ ἔργα → εἶδον τὰ ἔργα; τεσσαράχοντα → τεσσαράκοντα; ὥμοσα ἐν ΤΑΥΪ ἴῃ γα τπ6ὰ : 5:1 ἱπίγοί νυ ἴῃ τουΐθηλ θα πι 7» τῇ ὀργῇ → ὤμοσα ἐν τῇ ὀργῇ; μοῦ; ν → μου; »; θ δῆθεν → δῆθεν; δεδομένὴν → δεδομένην; κατασχευάζε!, ἀνυπόπτως 60 ὁοπιράγαιϑ. Ῥογϑίβι ᾿ δυΐδην ἴω ἐκ]ογίδι οι. πάλιν → κατασκευάζει, ἀνυπόπτως πάλιν; παραιἴῃ δἱἷΐ - ιβ΄, ε Βλέπετε → παραινέσει. « Βλέπετε; ἔσται: ἕν τιν! → ἔσται ἔν τινι; ἀποστῆναι δἱ βιυϊο 681 οριιβ ἀπὸ → ἀποστῆναι ἀπὸ; ἐπιμελείας δεῖ καὶ υἱ βάδιη βϑγνοῖί8, οἱ ἰπῇάο! 8115 ρογηίοίοιη. πὸ σπουδῆς → ἐπιμελείας δεῖ καὶ σπουδῆς; ᾧττε → ὥστε; λώπὶ δεραγαὰϊ ἃ 00 Υἷνο. ὅν τῆς → λώβην τῆς; Ἀ 705. 1, 3. [Νυπι. χιι, Ἴ. 1 γον. χχχ, ὁ. ἃ δαὶ, νν, 1. 1 αὶ, οἰχὶ ὅ. Ἀ (γι 1, 9. 5 Ρεδὶ. βϑα!. ὑχχχυμιν, 57. Ρ [ο!. χη, ὁ. 4 [μονὰς χανι, 2. τ νοι. νη, 24. Ἴϊ → .
Cite (SBL): Theodoret, Interp. Heb. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-3-7) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
3.10PG 82
« ᾿Αλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἐκάστην ἡμέραν, ἄκρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας. » Καθ᾿ ἐκάστην ἡμέραν τοὺς ἔτι ζῶντας προσέχει πᾶσαν ἑαυτῶν ποιεῖσθαι φροντίδα, ἵνα μὴ χώραν ἡ ἁμαρτία λαβοῦσα ἀντίτυπον τὴν ἡμετέραν καρδίαν ἐργάσηται. Σήμερον δὲ τὸν παρόντα κέκληκε βίον. « Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάν περ τὴν ἀρχὴν" τῆς ὑποστάσεως μέχρι τέλους βε- Δεσπότῃ Χριστῷ διὰ τοῦ παναγίου βαπτίσματος τοῦ θανάτου, καὶ συνταφέντες αὐτῷ ἐν τῷ τύπῳ τῆς ἀναστάσεως γεγενήμεθα, εἴπερ ἄρα βεβαίαν τὴν πίστιν φυλάξωμεν, Ταύτην τὴν ἀρχὴν τῆς ὑποστάσεως κέκληκε" δι᾽ ἐκείνης γὰρ ἐνεονργήθημεν, καὶ συνήφθημεν τῷ Δεσπότῃ Χριστῷ, καὶ τῆς τοῦ παναγίου Πνεύματος μετειλήφαμεν χάριτος. Εἶτα πάλιν τὸν προφητικὸν ἀναλαμβάνει λόγον. « Ἐν τῷ λέγεσθαι" Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. » Μέμνηται δὲ καὶ τῶν τοῦτο δεξαμένων τὸ πάθος.
« ᾿Alla parakaleite heautous kath᾽ ekastēn hēmeran, akris hou to sēmeron kaleitai, hina mē sklērynthę̄ ex hymōn tis apatę̄ tēs hamartias. » Kath᾿ ekastēn hēmeran tous eti zōntas prosechei pasan heautōn poieisthai phrontida, hina mē chōran hē hamartia labousa antitypon tēn hēmeteran kardian ergasētai. Sēmeron de ton paronta keklēke bion. « Metochoi gar gegonamen tou Christou, ean per tēn archēn" tēs hypostaseōs mechri telous be- Despotę̄ Christǭ dia tou panagiou baptismatos tou thanatou, kai syntaphentes autǭ en tǭ typǭ tēs anastaseōs gegenēmetha, eiper ara bebaian tēn pistin phylaxōmen, Tautēn tēn archēn tēs hypostaseōs keklēke" di᾽ ekeinēs gar eneonrgēthēmen, kai synēphthēmen tǭ Despotę̄ Christǭ, kai tēs tou panagiou Pneumatos meteilēphamen charitos. Eita palin ton prophētikon analambanei logon. « En tǭ legesthai" Sēmeron ean tēs phōnēs autou akousēte, mē sklērynēte tas kardias hymōn, hōs en tǭ parapikrasmǭ. » Memnētai de kai tōn touto dexamenōn to pathos.
“But exhort one another every day, as long as it is called Today, so that none of you may be hardened by the deceitfulness of sin.” He bids those who are still living to take every care for themselves every day, so that sin may not gain a foothold and make our heart resistant. And he has called the present life “Today.” “For we have become sharers in Christ, if indeed we hold the beginning of our confidence firm to the end.” … to the Master Christ through the all-holy baptism of [his] death, and, buried with him, we have become [sharers] in the likeness of the resurrection, if indeed we keep the faith firm. This he has called the beginning of our confidence; for through it we were born again, and were joined to the Master Christ, and have received the grace of the all-holy Spirit. Then he takes up again the prophetic word: “As it is said: Today, if you hear his voice, do not harden your hearts as in the rebellion.” And he mentions those who suffered this.
Heb 3:13–15 (quotation, high confidence) · Ps 95:7–8 (94:7-Ps LXX) (quotation, high confidence) · Rom 6:3–5 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains that “Today” means the present life, and that the “beginning of our confidence” is the faith received in baptism, by which we were joined to Christ and received the Spirit.
- The ref is numbered 3.10, but the section covers Heb 3:13–15 (the verse numerals were misread in the scan). Words are lost after the lemma of 3:14 (marked “…”; bracketed words supplied by sense). “We were born again”: the word is garbled in the scan (probably ἀνεγεννήθημεν; uncertain). Latin debris from Migne's column removed. Quotations: Heb 3:13–15; Ps 95:7–8 (94:7–8 LXX). Allusion: Rom 6:3–5.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; Latin debris from Migne's column inside a word; OCR slip; OCR slips; footnote number and OCR slip; marginal verse numeral; κ read as χ): τ. ε ᾿Αλλὰ → « ᾿Αλλὰ; ἐκάστην Α ὙΥεπδ. 15. ε δε ἡμέραν → ἐκάστην ἡμέραν; οὗ 5 τὸ σήμερον καλεΐται → οὗ τὸ σήμερον καλεῖται; σχληρυνθῇ → σκληρυνθῇ; πᾶσαν ᾿ ξαυτῶν → πᾶσαν ἑαυτῶν; λαδοῦσα → λαβοῦσα; ιδ΄, ε Μέτοχοι → « Μέτοχοι; βεδαίαν τὴν υἱ πο δὲ ἴδιον ἰηἰἰ πὶ σοι ἀνε υϑ416 4 ἤποιι δ᾽ σοηϑθρυ τ! σαν 60 δ π)08 ἴῃ ἤξαγα πίστιν → βεβαίαν τὴν πίστιν; ὑπο- ι ἐμΐαι ΔΡρο!]ανὶν ἐπ στάσεως → ὑποστάσεως; τὸν προφητικὴν ἀναλαμθάνε: → τὸν προφητικὸν ἀναλαμβάνει; μὴ σχληρύνητε → μὴ σκληρύνητε; ὡ; ἐν τῷ παραπιχρασμῷ → ὡς ἐν τῷ παραπικρασμῷ.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Heb. 3.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-3-10) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
3.16PG 82
« Τίνες γὰρ ἀκούσαντες παρεπίκραναν; ᾿Αλλ' οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως.» Κατ᾽ ἐρώτησιν τὸ πρῶτον ἀναγνωστέον" τὸ δὲ δεύτερον μὴ ἀποφαντικῶς, ἀλλὰ καθ᾽ ὑπόκρισιν. Οὕτω γὰρ νοεῖν τὰ ἑξῆς παρασκευάζει" πλὴν γὰρ Χαλὲβ τοῦ Ἰεφοννῆ, καὶ Ἰησοῦ τοῦ Ναυῆ, ἑξακόσιαι ἐφθάρησαν χιλιάδες. Τούτους γὰρ εἶπεν, ἐξελθόντας ἐξ Αἰγύπτου. « Τίσι δὲ προσώχθισε τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσον ἐν τῇ ἐρήμῳ; Τίσι δὲ ὥμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὑτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; Καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι᾽ ἀπιστίαν. Τοῦ γὰρ Θεοῦ παρεγγυήσαντος εἰς τὴν ἐπηγγελμένην ἀπᾶραι γῆν, ἀντεῖπον ἐκεῖνοι, προβαλλόμενοι τὸ δέος, καὶ τῶν πολεμίων τὸ μέγεθος. Οὗ δὴ χάριν ὁ τῶν ὅλων θεὸς ἅπαντας κατὰ μέρος ἐν τῇ ἐρήμῳ καταναλώσας, τοὺς ἐκείνων παῖδας ἀντ᾽ ἐκείνων εἰσήγαγε. Ταῦτα παρενθεὶς, ὥστε διὰ τούτων δεδείξασθαι, καὶ παρασκευᾶσαι προσμεῖναι τὰς δεδομένας ἐλπίδας, περὶ τῆς καταπαύσεως λοιπὸν ποιεῖται τὸν λόγον, διδάσκων ὡς ἄνωθεν ὁ προφήτης Δαβὶδ ταύτην ἡμῖν προεθέσπισε.
« Tines gar akousantes parepikranan? ᾿All' ou pantes hoi exelthontes ex Aigyptou dia Mōÿseōs.» Kat᾽ erōtēsin to prōton anagnōsteon" to de deuteron mē apophantikōs, alla kath᾽ hypokrisin. Houtō gar noein ta hexēs paraskeuazei" plēn gar Chaleb tou Iephonnē, kai Iēsou tou Nauē, hexakosiai ephtharēsan chiliades. Toutous gar eipen, exelthontas ex Aigyptou. « Tisi de prosōchthise tessarakonta etē? Ouchi tois hamartēsasin, hōn ta kōla epeson en tę̄ erēmǭ? Tisi de hōmose mē eiseleusesthai eis tēn katapausin hautou, ei mē tois apeithēsasi? Kai blepomen hoti ouk ēdynēthēsan eiselthein di᾽ apistian. Tou gar Theou parengyēsantos eis tēn epēngelmenēn aparai gēn, anteipon ekeinoi, proballomenoi to deos, kai tōn polemiōn to megethos. Hou dē charin ho tōn holōn theos hapantas kata meros en tę̄ erēmǭ katanalōsas, tous ekeinōn paidas ant᾽ ekeinōn eisēgage. Tauta parentheis, hōste dia toutōn dedeixasthai, kai paraskeuasai prosmeinai tas dedomenas elpidas, peri tēs katapauseōs loipon poieitai ton logon, didaskōn hōs anōthen ho prophētēs Dabid tautēn hēmin proethespise.
“For who, having heard, rebelled? Was it not all those who came out of Egypt through Moses?” The first is to be read as a question; the second not as a statement, but with the tone of a question. For so what follows prompts us to understand it; for except for Caleb son of Jephunneh and Joshua son of Nun, six hundred thousand perished. For it is these he called “those who came out of Egypt.” “And with whom was he provoked for forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who disobeyed? And we see that they could not enter because of unbelief.” For when God charged them to set out for the promised land, they refused, putting forward their fear and the size of the enemy. For this reason the God of all consumed them all, part by part, in the wilderness, and brought in their children instead of them. Having inserted these things, so as to show through them, and to prepare them to hold fast to the hopes that have been given, he now makes his discourse about the rest, teaching that the prophet David foretold it to us long ago.
Heb 3:16–19 (quotation, high confidence) · Num 14:29–30 (allusion, high confidence) · Num 14:38 (allusion, high confidence) · Num 1:46 (allusion, medium confidence) · Num 13:31–33 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains how Heb 3:16–19 should be read and recounts how the generation of the Exodus, except Caleb and Joshua, perished in the wilderness for refusing to enter the promised land.
- Ref 3.16 covers Heb 3:16–19. Latin debris from Migne's column removed. Quotations: Heb 3:16–19. Allusions: Num 14:1–38 (the refusal and the deaths in the wilderness; Caleb and Joshua, 14:30, 38); Num 1:46 (the number).
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside a word; OCR slip; OCR slips; OCR slips and Latin debris; column letter inside a word; marginal verse numeral; marginal verse numerals; stray letters; κ read as χ): ις΄. ε Τίνες → « Τίνες; Αἰγύπτον διὰ Μωῦτέως → Αἰγύπτου διὰ Μωϋσέως; Ὑὰρ → γὰρ; παρασχευάξει → παρασκευάζει; Χαλὲδ κοῦ Ἱεφωνῆ, καὶ Ἰτσοῦ τοῦ Ναυῇ, ἐξαχόσιαι διοἱ ἐφθάρησαν → Χαλὲβ τοῦ Ἰεφοννῆ, καὶ Ἰησοῦ τοῦ Ναυῆ, ἑξακόσιαι ἐφθάρησαν; ἐξειηζυθό- (, ϑερίιοιιο, οἱ ξας ἐξ Αἰγύπτου → ἐξελθόντας ἐξ Αἰγύπτου; ιξ΄ ιθ΄, ε Τίσι → « Τίσι; τεσσαράχοντα ἕτν͵ Οὐκὶ τοῖς ἀμαρτήσασιν, ὦ ὧν τὰ χῶλα ἔπεσον ἐν Ν᾽ ἐρήμῳ → τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσον ἐν τῇ ἐρήμῳ; ἀπειθήσασ: → ἀπειθήσασι; βλέπόμεν → βλέπομεν; ἀπόρεϊαν, ᾽ Ἰοῦ → ἀπιστίαν. Τοῦ; ἐπηγγελμένὴν → ἐπηγγελμένην; προδαλλόμενοι → προβαλλόμενοι; χαταναλώσας, τοὺς ἐχείνων παῖδας ἀντ᾽ ἐχείνων → καταναλώσας, τοὺς ἐκείνων παῖδας ἀντ᾽ ἐκείνων; τὸν Τα μ λόγον → τὸν λόγον; Δαδὶδ ταύ- Ὦ τὴν → Δαβὶδ ταύτην.
Cite (SBL): Theodoret, Interp. Heb. 3.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/3-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-3-16) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
Chapter 4
4.1PG 82
« Φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ἡμῶν ὑστερηκέναι. » Ἐπηγγείλατο, φησὶν, ἡμῖν ὁ Θεὸς, ὡς ἔστιν ἑτέρα κατάπαυσις. Σπουδάσωμεν τοίνυν ταύτης τυχεῖν, ἵνα μὴ ἐκείνοις τὰ ὅμοια πάθωμεν.
« Phobēthōmen oun mēpote kataleipomenēs epangelias eiselthein eis tēn katapausin autou, dokę̄ tis ex hēmōn hysterēkenai. » Epēngeilato, phēsin, hēmin ho Theos, hōs estin hetera katapausis. Spoudasōmen toinyn tautēs tychein, hina mē ekeinois ta homoia pathōmen.
“Let us therefore fear, lest, while the promise of entering his rest remains, any of you should seem to have fallen short.” God has promised us, he says, that there is another rest. Let us then be eager to obtain it, so that we may not suffer the like of those men.
Heb 4:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that God has promised another rest, which we must strive to reach so as not to share the fate of the wilderness generation.
- Quotation: Heb 4:1.
Notes on the original text
- Digital text corrected (OCR garble; OCR slip; marginal verse numeral and OCR slips; κ read as χ): α΄. « Φοδηθῶμεν οὖν μήποτε χαταλικομένης. ἐπαγχελίας → « Φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας; δοχῇ → δοκῇ; Ἐπηγγεῆλατο → Ἐπηγγείλατο; ὁ αθδδ → ὁ Θεὸς.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-1) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.2PG 82
« Καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι, ἀλλ᾽ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους. » Οὐκ ἀπόχρη εἰς σωτηρίαν ἡ τῶν λόγων ἀκρόασις. Προσήκει γὰρ τοῦτο μετὰ πίστεως δέξασθαι, καὶ βεβαίως φυλάξαι. Τί γὰρ ὥνησεν ἡ τοῦ Θεοῦ ἐπαγγελία τοὺς ταύτην δεξαμένους, μὴ πιστῶς δεξαμένους, καὶ τῇ τοῦ Θεοῦ δυνάμει τεθαῤῥηκότας, ἢ καὶ οἷον τοῖς Θεοῦ λόγοις ἀνακραθέντας;
« Kai gar esmen euēngelismenoi, kathaper kakeinoi, all᾽ ouk ōphelēsen ho logos tēs akoēs ekeinous. » Ouk apochrē eis sōtērian hē tōn logōn akroasis. Prosēkei gar touto meta pisteōs dexasthai, kai bebaiōs phylaxai. Ti gar hōnēsen hē tou Theou epangelia tous tautēn dexamenous, mē pistōs dexamenous, kai tę̄ tou Theou dynamei tetharrhēkotas, ē kai hoion tois Theou logois anakrathentas?
“For we too have had the good news preached to us, just as they did; but the word they heard did not benefit them …” Hearing the words is not sufficient for salvation; for one must receive it with faith and guard it firmly. For what did God’s promise profit those who received it, since they did not receive it faithfully, nor trust in God’s power, nor were, as it were, mingled with the words of God?
Textual problem in this passage: see the notes.
Heb 4:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that hearing God's word does not save without receiving and keeping it in faith.
- The end of the lemma of Heb 4:2 (“not being mixed with faith in those who heard”) is lost in the scan, with Latin debris and footnotes from Migne's column in its place (marked “…”); the comment refers to it. Quotation: Heb 4:2.
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; OCR slips; OCR slip; OCR slips; marginal verse numeral; κ read as χ): Β΄. ε Καὶ → « Καὶ; ἀχυῆς ἐχεΐπο} δ 6586 [οτ! 6, κεἰ εἰ ροὶ! 4 αν Αἰ δ μέχρις ἂν οὔ τὸ σημ. ΠἰΔ Νοκίογ 1. «. δ πη. 3. ἀπαρχὴ» ᾶυοῖ δι τῷ δὸς εἷλπι οοἰοσανοτι!, πος θεῖ γον 918 νοὶ} σοιηιμ δι] δου ἀδη) 80οἱ δε πη ἴῃ θ 605 ρου }}}ἀδ Βὰεας. 8. « Νὰ ν Νοὴ ἐδ δι οο : ἐδ σιν. » → ἀκοῆς ἐκείνους. » ; ἀχρόχσις → ἀκρόασις; Προσέχει γὰρ τοῦτο → Προσήκει γὰρ τοῦτο; βεδαίω; ςυλάξαι → βεβαίως φυλάξαι; Θευῦ → Θεοῦ; τεθαῤῥηχότα:, ἡ καὶ → τεθαῤῥηκότας, ἢ καὶ; ἀναχραθέντας → ἀνακραθέντας.
Cite (SBL): Theodoret, Interp. Heb. 4.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-2) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.3PG 82
« Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν" Ὡς ὤμοσα ἐν τῇ ὀργῇ μου " Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. » Βούλεται δεῖξαι τρεῖς καταπαύσεις ἐν τῇ θείᾳ Γραφῇ καὶ πρώτην μὲν τὴν ἑβδόμην ἡμέραν, ἐν ἧ τὴν κτίσιν πεπλήρωκεν ὁ Θεός· δευτέραν δὲ τῆς ἐπαγγελίας τὴν γῆν " τρίτην δέ γε τὴν βασιλείαν τῶν οὐρανῶν. Κατασκευάζει δὲ τὴν ταύτης ἀπόδειξιν ἀπὸ τῆς προφητικῆς μαρτυρίας. Εἰ γὰρ μὴ ἀληθῶς, φησὶν, ἔστιν ἑτέρα κατάπαυσις, τί δήποτε τοῖς τὴν δευτέραν δεξαμένοις καὶ παρεγγυᾷ μὴ σκληρῦναι τὰς καρδίας, καὶ ἀπειλεῖ τιμωρίαν, καὶ τῶν τῆς δευτέρας καταπαύσεως καταπεφρονηκότων ποιεῖται τὴν μνήμην; κατὰ τάξιν δὲ ταύτας τίθησι, καὶ πρώτην μὲν τὴν τῆς ἑβδόμης ἡμέρας. « Καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων. Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτως " Καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὑτοῦ. ν» Ὅτι, φησὶν, οὐ περὶ ἐκείνης ὁ μακάριος λέγει Δαβίδ, παντί που δῆλον" πρὸ πολλῶν γὰρ γενεῶν ἐκείνη γεγένηται τοῦ Δαβίδ" ἐν γὰρ τῇ ἑβδόμῃ ἡμέρᾳ πεπλήρωκε τὴν κτίσιν ὁ τῶν ὅλων Θεός.
« Eiserchometha gar eis tēn katapausin hoi pisteusantes, kathōs eirēken" Hōs ōmosa en tę̄ orgę̄ mou " Ei eiseleusontai eis tēn katapausin mou. » Bouletai deixai treis katapauseis en tę̄ theią Graphę̄ kai prōtēn men tēn hebdomēn hēmeran, en hē tēn ktisin peplērōken ho Theos; deuteran de tēs epangelias tēn gēn " tritēn de ge tēn basileian tōn ouranōn. Kataskeuazei de tēn tautēs apodeixin apo tēs prophētikēs martyrias. Ei gar mē alēthōs, phēsin, estin hetera katapausis, ti dēpote tois tēn deuteran dexamenois kai parengyą mē sklērynai tas kardias, kai apeilei timōrian, kai tōn tēs deuteras katapauseōs katapephronēkotōn poieitai tēn mnēmēn? kata taxin de tautas tithēsi, kai prōtēn men tēn tēs hebdomēs hēmeras. « Kaitoi tōn ergōn apo katabolēs kosmou genēthentōn. Eirēke gar pou peri tēs hebdomēs houtōs " Kai katepausen ho Theos en tę̄ hēmerą tę̄ hebdomę̄ apo pantōn tōn ergōn hautou. n» Hoti, phēsin, ou peri ekeinēs ho makarios legei Dabid, panti pou dēlon" pro pollōn gar geneōn ekeinē gegenētai tou Dabid" en gar tę̄ hebdomę̄ hēmerą peplērōke tēn ktisin ho tōn holōn Theos.
“For we who have believed enter the rest, as he has said: As I swore in my wrath, They shall not enter my rest.” He wishes to show three rests in the divine Scripture: first, the seventh day, on which God completed the creation; second, the land of promise; and third, the kingdom of heaven. And he builds the proof of this from the prophetic testimony. For if there is not truly another rest, he says, why does he both charge those who had received the second not to harden their hearts, and threaten punishment, and make mention of those who despised the second rest? He sets them out in order, and first that of the seventh day: “And yet the works were finished from the foundation of the world. For he has spoken somewhere about the seventh day thus: And God rested on the seventh day from all his works.” That the blessed David does not speak about that one, he says, is plain to everyone; for that rest came about many generations before David; for on the seventh day the God of all completed the creation.
Heb 4:3–4 (quotation, high confidence) · Ps 95:11 (94:11 LXX) (quotation, high confidence) · Gen 2:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Scripture speaks of three rests, the seventh day, the promised land, and the kingdom of heaven, and that David's “rest” cannot be the first.
- Ref 4.3 covers Heb 4:3–4. Quotations: Heb 4:3–4; Ps 95:11 (94:11 LXX); Gen 2:2.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and verse numeral; marginal verse numeral and OCR slip; κ read as χ): Υ. ε Εἰσερχόμεθα γὰρ εἰς τὶν → « Εἰσερχόμεθα γὰρ εἰς τὴν; ὥμοσα ἕν τῇ ὀργῇ μοῦ → ὤμοσα ἐν τῇ ὀργῇ μου; χατάπανσίν μον, ν → κατάπαυσίν μου. »; καταπαύδεις νας → καταπαύσεις; ἐδδό. μὴν → ἑβδόμην; ὁ θεό; δευτέραν → ὁ Θεός· δευτέραν; δέ γς τὴν → δέ γε τὴν; Κατασχευάζε: → Κατασκευάζει; σχληρύναι → σκληρῦναι; καταπαύσεο)ς χαταπεφρονηχότων → καταπαύσεως καταπεφρονηκότων; ἐύδόμης ἡμέρα; → ἑβδόμης ἡμέρας; χαταῤολῆῇς κόσμου γενὴθέντων. (δ'.) Εἴρηκε γάρ πὸυ → καταβολῆς κόσμου γενηθέντων. Εἴρηκε γάρ που; ἑδδόμης οὗτως → ἑβδόμης οὕτως; τῇ ἑδδόμῃ ἀπὸ → τῇ ἑβδόμῃ ἀπὸ; μαχάριο; λέγει Δαδ)δ, παντί πον → μακάριος λέγει Δαβίδ, παντί που; γεγένηται τοῦ Δαδίδ → γεγένηται τοῦ Δαβίδ; τῇ ἑδδόμῃ ἡμέρᾳ πεπλήριυχε → τῇ ἑβδόμῃ ἡμέρᾳ πεπλήρωκε.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 4.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-3) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.5PG 82
« Καὶ ἐν τούτῳ πάλιν᾽ Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου; » ᾿Αλλ' ὅμως καὶ ταῦτα ἐπιστάμενος ὁ Προφήτης, οὐδὲν ἧττον ἑτέραν κατὰ « Ἐπεὶ οὖν ἀπολείπεταί τινας εἰσελθεῖν εἰς αὑτὴν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι᾽ ἀπείθειαν, πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαβὶδ λέγων, μετὰ τοσοῦτον χρόνον, καθὼς προείρηται" Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. » Εἶτα διδάσκων ὡς οὐ περὶ τῆς Παλαιστίνης ταῦτά φησιν ὁ Προφήτης. ἐπισυλλογίζεται "
« Kai en toutǭ palin᾽ Ei eiseleusontai eis tēn katapausin mou? » ᾿All' homōs kai tauta epistamenos ho Prophētēs, ouden hētton heteran kata « Epei oun apoleipetai tinas eiselthein eis hautēn, kai hoi proteron euangelisthentes ouk eisēlthon di᾽ apeitheian, palin tina horizei hēmeran, sēmeron, en Dabid legōn, meta tosouton chronon, kathōs proeirētai" Sēmeron ean tēs phōnēs autou akousēte, mē sklērynēte tas kardias hymōn, hōs en tǭ parapikrasmǭ. » Eita didaskōn hōs ou peri tēs Palaistinēs tauta phēsin ho Prophētēs. episyllogizetai "
“And again in this place: They shall not enter my rest.” Yet even though he knew these things, the Prophet nonetheless [speaks of] another … “Since therefore it remains for some to enter it, and those who formerly received the good news did not enter because of disobedience, again he sets a certain day, Today, saying through David after so long a time, as has been said before: Today, if you hear his voice, do not harden your hearts as in the rebellion.” Then, teaching that the Prophet does not say these things about Palestine, he concludes:
Textual problem in this passage: see the notes.
Heb 4:5–7 (quotation, high confidence) · Ps 95:7–8 (94:7-Ps LXX) (quotation, high confidence) · Ps 95:11 (94:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that David, long after the entry into the land, still speaks of a “Today” and a rest still to be entered.
- Ref 4.5 covers Heb 4:5–7. Words are lost in the scan after “another” (marked “…”). Quotations: Heb 4:5–7; Ps 95:7–8, 11 (94:7–8, 11 LXX).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral; split word; stray mark inside a word; stray marks and marginal verse numerals; κ read as χ): ε΄. « Καὶ → « Καὶ; φαῦτα ἐπιστάμενο: → ταῦτα ἐπιστάμενος; ἑτέραν κατὰ" ς΄, ζ΄. ε Ἐπεὶ → ἑτέραν κατὰ « Ἐπεὶ; εἰσελῦεἶν → εἰσελθεῖν; εἰτῆλθον → εἰσῆλθον; Δαδὶὰ → Δαβὶδ; προεί’ ρηται → προείρηται; σχληρύνητε → σκληρύνητε; παρλπι" χρασμῷ → παραπικρασμῷ; διδάτχων → διδάσκων; Παλαιστί νῆς → Παλαιστίνης; ἐπισυλλογίζετα: → ἐπισυλλογίζεται.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 4.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-5) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.8PG 82
« Εἰ γὰρ αὑτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας. ν Οὐκ ἂν, φησὶ, περὶ ἐκείνης εἶπε τῆς γῆς. Εἰς ἐκείνην γὰρ αὐτοὺς εἰσήγαγεν ὁ τοῦ Ναυῆ Ἰησοῦς, Ἐν αὐτῇ δὲ ἦν καὶ ὁ θεῖος Δαβὶδ, ὅτε ταύτην ἐπηγγέλλετο τὴν « Ἄρα οὖν ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. » Οὐ κατ᾽ ἐρώτησιν, ἀλλὰ κατὰ ἀπόφασιν ἀναγνωστέον. Σαββατισμὸν δὲ τὴν κατάπαυσιν κέκληκεν, ἐπειδὴ ἐν τῇ ἑβδόμῃ ἡμέρᾳ κατέπαυσεν ὁ Θεὸς ἀπὸ πάντων τῶν ἔργων, ὧν ἐποίησεν ἐν τῷ μέλλοντι δὲ βίῳ ἄλυπος ἔσται ζωὴ, καὶ πόνων ἐλευθέρα, καὶ φροντίδων ἀπηλλαγμένη. Σαββατισμὸν τοίνυν ὠνόμασε τὴν τῶν σωματικῶν ἔργων ἀπαλλαγὴν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς " « Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὑτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. » “Ὥσπερ γὰρ ὁ τῶν ὅλων Θεὸς, ἐν τῇ ἕκτῃ ἡμέρᾳ ἅπασαν τὴν κτίσιν πεπληρωκὼς, τῇ ἑβδόμῃ ἐπαύσατο τοῦ δημιουργεῖν " οὕτως οἱ τόνδε τὸν βίον ὑπεξελθόντες, καὶ εἰς ἐκεῖνον μεταβάντες, τῶν παρόντων ἀπαλλαγήσονται πόνων. Καὶ Ἰουδαίοις δὲ ὁ νόμος ἐκέλευσε τῷ Σαββάτῳ τῶν μὲν σωματικῶν ἔργων ἀπέχεσθαι, μόναις δὲ προσφέρειν ταῖς ψυχαῖς ἐπιμέλειαν. Εἶτα συμβουλευτικῶς "
« Ei gar hautous Iēsous katepausen, ouk an peri allēs elalei meta tauta hēmeras. n Ouk an, phēsi, peri ekeinēs eipe tēs gēs. Eis ekeinēn gar autous eisēgagen ho tou Nauē Iēsous, En autę̄ de ēn kai ho theios Dabid, hote tautēn epēngelleto tēn « Ara oun apoleipetai sabbatismos tǭ laǭ tou Theou. » Ou kat᾽ erōtēsin, alla kata apophasin anagnōsteon. Sabbatismon de tēn katapausin keklēken, epeidē en tę̄ hebdomę̄ hēmerą katepausen ho Theos apo pantōn tōn ergōn, hōn epoiēsen en tǭ mellonti de biǭ alypos estai zōē, kai ponōn eleuthera, kai phrontidōn apēllagmenē. Sabbatismon toinyn ōnomase tēn tōn sōmatikōn ergōn apallagēn. Touto gar dēloi ta hexēs " « Ho gar eiselthōn eis tēn katapausin autou, kai autos katepausen apo tōn ergōn hautou, hōsper apo tōn idiōn ho Theos. » “Hōsper gar ho tōn holōn Theos, en tę̄ hektę̄ hēmerą hapasan tēn ktisin peplērōkōs, tę̄ hebdomę̄ epausato tou dēmiourgein " houtōs hoi tonde ton bion hypexelthontes, kai eis ekeinon metabantes, tōn parontōn apallagēsontai ponōn. Kai Ioudaiois de ho nomos ekeleuse tǭ Sabbatǭ tōn men sōmatikōn ergōn apechesthai, monais de prospherein tais psychais epimeleian. Eita symbouleutikōs "
“For if Joshua had given them rest, he would not speak afterwards of another day.” He would not, he says, have spoken about that land. For Joshua son of Nun brought them into it; and the divine David too was in it when he was promising this … “So then there remains a sabbath rest for the people of God.” It is to be read not as a question but as a statement. And he has called the rest a “sabbath rest,” since on the seventh day God rested from all the works that he made; and in the future life there will be a life without grief, free of toils and released from cares. So he named the release from bodily works a sabbath rest. For this is what what follows shows: “For whoever has entered his rest has himself also rested from his works, as God did from his own.” For just as the God of all, having completed the whole creation on the sixth day, ceased from creating on the seventh, so those who leave this life and pass over to that one will be released from present toils. And the law too commanded the Jews on the Sabbath to abstain from bodily works and to give care to their souls alone. Then, by way of counsel:
Textual problem in this passage: see the notes.
Heb 4:8–10 (quotation, high confidence) · Gen 2:2 (allusion, high confidence) · Exod 20:8–10 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains that the promised rest is not the land Joshua gave, but a sabbath rest in the future life, free of toil, as God rested on the seventh day.
- Ref 4.8 covers Heb 4:8–10. Words are lost in the scan after “promising this” (marked “…”). Quotations: Heb 4:8–10; Gen 2:2. Allusion: Exod 20:8–10.
Notes on the original text
- Digital text corrected (Latin debris inside a word; OCR slips; OCR slip; OCR slip and column letter; OCR slips; marginal verse numeral; marginal verse numeral and stray marks; verse numeral and stray mark; κ read as χ): ἡ. « Εἰ → « Εἰ; οὐκ ἦν Ὁ περὶ → οὐκ ἂν περὶ; Εἰς ἐχείνην → Εἰς ἐκείνην; Ναυῇ → Ναυῆ; αὐτῇ δ ἦν καὶ ὁ θεῖος Δαδὶδ → αὐτῇ δὲ ἦν καὶ ὁ θεῖος Δαβὶδ; τὴν θ΄, « “Αρα → τὴν « Ἄρα; φαδθατιομὸς → σαββατισμὸς; ἀπόψασιν → ἀπόφασιν; Σοδδατισμὸν δὲ τὴν χἀτάπαυτιν → Σαββατισμὸν δὲ τὴν κατάπαυσιν; ἐδδόμῃ ἡμέρᾳ κατέπαυσεν; Θεὺὴς → ἑβδόμῃ ἡμέρᾳ κατέπαυσεν ὁ Θεὸς; τῳ αέλλοντι → τῷ μέλλοντι; ἐλευ» τ ὑἐρα → ἐλευθέρα; Σαῦδατιτμὸν τοί- Α ἴὑγὰ 651. γὺν ὠνόμαασς → Σαββατισμὸν τοίνυν ὠνόμασε; (. ε Ὁ γὰρ → « Ὁ γὰρ; ἰδέων → ἰδίων; Θεὺ;, ἐν τῇ ἔχτῃη → Θεὸς, ἐν τῇ ἕκτῃ; πεπληρωχὼς, τῇ ἐδδύμῃ → πεπληρωκὼς, τῇ ἑβδόμῃ; μετα δάντες → μεταβάντες; Ἵουδαίοις → Ἰουδαίοις; Σαδδάτῳ → Σαββάτῳ; «αἴ; ψυχαῖς → ταῖς ψυχαῖς; συμθουλευτιχῶς → συμβουλευτικῶς.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 4.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-8) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.11PG 82
« Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας. » ποθῶν τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαῦσαι, ταῖς ἐκείνων τῶν ἀπειθησάντων ὑπεύθυνος ἔσται κατηγορίαις. "Ἔπειτα τὸ φρίκης γέμον κριτήριον ἐπιδείκνυσι. « Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄκρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος. » Οὐδὲν δύναται λαθεῖν ἐκεῖνον τὸν ἀδέκαστον δικαστὴν, πάντα δὲ ἀκριβῶς ἐπίσταται, καὶ αὐτῶν τῶν λογισμῶν τὰ κινήματα. Οἷδε τὰ ἐν τῷ οὐ λέληθεν αὐτὸν τὰ πονηρὰ βουλεύματα τῆς ψυχῆς, αὐτῷ τὰ δ κεκρυμμένα γυμνά. Τὸ δὲ, θεικε τῶν θυομένων ζώων, ἃ παντελῶς ἄφωνα κεῖται, τῆς σφαγῆς τὴν ζωὴν ἀφελομένης, καὶ μετὰ τῆς ζωῆς τὴν φωνήν. Οὕτω, φησὶ, καὶ ἡμεῖς κρινόμενοι θεώμεθα μὲν ἅπαντα τὰ δυσσεβῶς παρ᾽ ἡμῶν ἣ παρανόμως γεγενημένα " σιγῶντες δὲ τὴν τῆς τιμωρίας δεχόμεθα ψῆφον, ἅτε δὴ τὸ δίκαιον αὐτῆς ἐπιστάμενοι. Ταῦτα δὲ οὐκ ἐκείνοις μόνοις, ἀλλὰ καὶ πᾶσιν ἡμῖν γέγραφεν ὁ θεῖος ᾿Απόστολος. Προσήκει τοίνυν διηνεκῶς ἡμᾶς σκοπεῖν τὸ θεῖον ἐκεῖνο κριτήριον, καὶ πεφρικέναι, καὶ τρέμειν, καὶ τὰς θείας ἐντολὰς φυλάττειν ἐπιμελῶς, καὶ τὴν ἐπηγγελμένην προσμένειν κατάπαυσιν" ἧς τύχοιμεν ἐν Χριστῷ" μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
« Spoudasōmen oun eiselthein eis ekeinēn tēn katapausin, hina mē en tǭ autǭ tis hypodeigmati pesę̄ tēs apeitheias. » pothōn tōn epēngelmenōn agathōn apolausai, tais ekeinōn tōn apeithēsantōn hypeuthynos estai katēgoriais. "Epeita to phrikēs gemon kritērion epideiknysi. « Zōn gar ho logos tou Theou, kai energēs, kai tomōteros hyper pasan machairan distomon, kai diiknoumenos akri merismou psychēs kai pneumatos, harmōn te kai myelōn, kai kritikos enthymēseōn kai ennoiōn kardias. Kai ouk esti ktisis aphanēs enōpion autou, panta de gymna kai tetrachēlismena tois ophthalmois autou, pros hon hēmin ho logos. » Ouden dynatai lathein ekeinon ton adekaston dikastēn, panta de akribōs epistatai, kai autōn tōn logismōn ta kinēmata. Hoide ta en tǭ ou lelēthen auton ta ponēra bouleumata tēs psychēs, autǭ ta d kekrymmena gymna. To de, theike tōn thyomenōn zōōn, ha pantelōs aphōna keitai, tēs sphagēs tēn zōēn aphelomenēs, kai meta tēs zōēs tēn phōnēn. Houtō, phēsi, kai hēmeis krinomenoi theōmetha men hapanta ta dyssebōs par᾽ hēmōn hē paranomōs gegenēmena " sigōntes de tēn tēs timōrias dechometha psēphon, hate dē to dikaion autēs epistamenoi. Tauta de ouk ekeinois monois, alla kai pasin hēmin gegraphen ho theios ᾿Apostolos. Prosēkei toinyn diēnekōs hēmas skopein to theion ekeino kritērion, kai pephrikenai, kai tremein, kai tas theias entolas phylattein epimelōs, kai tēn epēngelmenēn prosmenein katapausin" hēs tychoimen en Christǭ" meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa kai megaloprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
“Let us therefore strive to enter that rest, so that no one may fall by the same example of disobedience.” … desiring to enjoy the promised good things, he will be liable to the same accusations as those who disobeyed. Then he shows the judgment full of dread: “For the word of God is living and active, and sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden before him, but all things are naked and laid bare to his eyes, to whom we must give account.” Nothing can escape the notice of that incorruptible judge, but he knows all things exactly, even the very movements of the thoughts. He knows what is in the … the evil counsels of the soul do not escape him … to him the hidden things are naked. And “laid bare” he has set down [from the image] of animals being sacrificed, which lie altogether voiceless, the slaughter having taken away their life, and with their life their voice. So too, he says, when we are judged, we shall behold all that we have done impiously or lawlessly, and in silence we shall receive the sentence of punishment, since we know that it is just. These things the divine Apostle wrote not to them alone, but also to all of us. We ought, then, continually to keep that divine judgment in view, and to shudder and tremble, and to keep the divine commandments carefully, and to await the promised rest; which may we obtain in Christ, with whom to the Father, with the all-holy Spirit, be glory and majesty, now and always and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Heb 4:11–13 (quotation, high confidence)
Notes and citation
Summary: Theodoret warns that the living word of God sees every hidden thought, so that at the judgment sinners will stand silent like sacrificial victims, and urges constant watchfulness.
- Ref 4.11 covers Heb 4:11–13 and ends with a doxology (end of a section of the commentary). Words are lost in the scan after the lemma of 4:11 (part of them, “For whoever lives in ease and does not …”, stands displaced in ref 4.14) and in the comment on 4:13 (marked “…”; bracketed words supplied by sense). Theodoret explains τετραχηλισμένα (“laid bare”, literally of a victim's neck bent back) from sacrificial animals. Quotations: Heb 4:11–13.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; marginal verse numeral and OCR slips; marginal verse numerals and OCR slips; split word; κ read as χ): ια΄. ε Σπουδάσωμεν οὖν δ᾽ εἰς ἐχείνην τὴν κατάπαυτιν → « Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν; ἀπειθεία;. → ἀπειθείας. »; ἐχείνων τῶν ἀπειθησάντων → ἐκείνων τῶν ἀπειθησάντων; ἐπιδείιβ’, ιγ΄. ε Ζῶν "δ γὰρ ὁ λόγος → ἐπιδείκνυσι. « Ζῶν γὰρ ὁ λόγος; ἕνερ- ὙἿΓ;» καὶ τομώτερης → ἐνεργὴς, καὶ τομώτερος; χα! μυελῶν → καὶ μυελῶν; ἐνθυμήτεων καὶ ἐννοιῶν χκαρδία; → ἐνθυμήσεων καὶ ἐννοιῶν καρδίας; ἀχριδῶς → ἀκριβῶς; αὖπῶν → αὐτῶν; ψυχῇ ς → ψυχῆς; χεῖται, «ἴς σφαγῇ; → κεῖται, τῆς σφαγῆς; δνσσεδῶς → δυσσεβῶς; ἐπιστάμενο: → ἐπιστάμενοι; κριτήῥιον → κριτήριον; προσμένειν χατάπαντιν → προσμένειν κατάπαυσιν; φὺν τῷ παναγίῳ ᾽ Πνεύματι, δύξα → σὺν τῷ παναγίῳ Πνεύματι, δόξα.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Heb. 4.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-11) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.
4.14PG 82
« Ἔχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. » Ἐν μὲν τοῖς πρόσθεν ἡρμηνευμένοις τῶν καταπαύσεων τὴν σύγκρισιν ἐποιήσατο, » Ὃ γὰρ ῥᾳστώνῃ συζῶν, καὶ μὴ … καὶ ἔδειξε τὴν ἡμῖν ἐπηγγελμένην ἀμείνω τῆς Ἰουδαίοις ὑπεσχημένης. Ἐκείνοις γὰρ τὴν γῆν τῆς ἐπαγγελίας ὑπέσχετο, ἡμῖν δὲ τὸν οὐρανόν. Ἐντεῦθεν δὲ λοιπὸν τῆς ἀρχιερωσύνης ποιεῖται τὴν παρεξέτασιν, καὶ δείκνυσι πολλῷ μείζονά τε καὶ κρείττονα τῆς Λευϊτικῆς τὴν κατὰ τὴν τάξιν Μελχισεδέκ, Τῷ παραινετικῷ δὲ πάλιν σχήματι κεχρημένος, ποιεῖται τὴν σύγκρισιν, ἵνα μὴ δόξῃ τοῖς ἔτι τὴν κατὰ νόμον πολιτείαν ἀσπαζομένοις τῷ νόμῳ πολεμεῖν, ἀλλ᾽ οὐ τῇ ἀληθείᾳ συνηγορεῖν. ᾿Αρχιερέα δὲ τὸν Κύριον Ἰησοῦν προσηγόρευσεν, ὡς τὴν ὑπὲρ τὴν ἁμαρτίαν. Τούτου δὴ χάριν καὶ ἀμνὸς ὠνομάσϑη. ε Ἴδε γὰρ, φησὶν, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ν» Δῆλον δὲ καὶ τοῖς ἄγαν φιλονείκοις, ὡς ἀνθρώπεια τὰ ὀνόματα. Εἰ δὲ τῆς θεότητος ταῦτά τινες ὑπειλήφασι, καλείτωσαν αὐτὴν καὶ κατάραν, καὶ δούλου μορφὴν, καὶ ὅσα τοιαῦτα. Εἰ δὲ οὐδὲν τούτων τῆς θείας φύσεως ἴδιον, λείπεται νοεῖν ταῦτα τῆς οἰκονομίας ὀνόματα, Ὥσπερ γὰρ ἄνθρωπος λέγεται γεγενῆσθαι, φύσιν ἀνθρωπείαν ᾿ἀνειληφώς " οὕτως ἀρχιερεὺς ἡμῶν ὡς ἄνθρωπος κέκληται, Τοῦτο δὲ ἡμᾶς καὶ τὰ ἀποστολικὰ διδάσκει ῥητά, Δείκνυσι γὰρ αὐτὸν τοὺς οὐρανοὺς διεληλυθότα' ἡ δὲ τοῦ Δεσπότου Χριστοῦ θεότης ἀπερίγραφον ἔχει τὴν φύσιν, πανταχοῦ πάρεστι, καὶ τοῖς πᾶσι παρίσταται. Τοῦτο καὶ αὑτὸς ἡμᾶς ὁ Δεσπότης ἐδίδαξεν. « Οὐδεὶς γὰρ, φησὶν, ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. ν» Κάτω γὰρ ὧν, καὶ τοῖς ἀνθρώποις διαλεγόμενος, ἔλεγεν εἶναι καὶ ἄνω. Χρὴ τοίνυν ἡμᾶς εἰδέναι, τίνα μὲν τῆς θεολογίας, τίνα δὲ τῆς οἰκονομίας ὀνόματα. Ὃ μέντοι θεῖος ᾿Απόστολος ὑποδείξας ἡμῖν τὸν μέγαν ἡμῶν ἀρχιερέα πρῶτον εἰς τὴν ἀληθινὴν εἰσεληλυθότα κατάπαυσιν, καὶ τῶν οὐρανῶν γεγενημένον ὑπέρτερον, τὴν ὁμολογίαν κατέχειν παρεγγυᾷ, Ὁμολογίαν δὲ ἡμῶν τὴν πίστιν ὠνόμασεν. Ὁμολογοῦμεν γὰρ πιστεύειν, οὐ μόνον εἰς Πατέρα, καὶ ΥἹὸν, καὶ ἅγιον Πνεῦμα, ἀλλὰ καὶ εἰς ἀνάστασιν νεκρῶν, “καὶ εἰς τὴν αἰώνιον, καὶ εἰς οὐρανῶν βασιλείαν. « Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. » Πολλὰς κατ᾽ ἐκεῖνον τὸν καιρὸν οἱ πεπιστευκότες ἐδέχοντο πειρασμῶν τρικυμίας. Ψυχαγωγεῖ αὐτοὺς, διδάσκων ὡς ὁ ἡμέτερος ἀρχιερεὺς οὐ μόνον ὡς θεὸς οἷδε τῆς ἡμετέρας φύσεως τὴν ἀσθένειαν, ἀλλὰ καὶ ὡς ἄνθρωπος πεῖραν τῶν ἡμετέρων ἔλαβε παθημάτων, μόνης τῆς Ἂν διαμείνας ἀμύητος. Ταύτην δὲ, φησὶν, ἡμῶν τὴν ἀσθένειαν ἐπιστάμενος, καὶ τὴν ἁρμόττουσαν ὀρέγει βοήθειαν, ἀδ' Ρ. 180 5Ξ.ᾳ. "ὶ καὶ γαΐ τ καὶ διχάξων ἐμῖν, πρὸς
« Echontes oun archierea megan, dielēlythota tous ouranous, Iēsoun ton Huion tou Theou, kratōmen tēs homologias. » En men tois prosthen hērmēneumenois tōn katapauseōn tēn synkrisin epoiēsato, » Ho gar rhąstōnę̄ syzōn, kai mē … kai edeixe tēn hēmin epēngelmenēn ameinō tēs Ioudaiois hypeschēmenēs. Ekeinois gar tēn gēn tēs epangelias hypescheto, hēmin de ton ouranon. Enteuthen de loipon tēs archierōsynēs poieitai tēn parexetasin, kai deiknysi pollǭ meizona te kai kreittona tēs Leuïtikēs tēn kata tēn taxin Melchisedek, Tǭ parainetikǭ de palin schēmati kechrēmenos, poieitai tēn synkrisin, hina mē doxę̄ tois eti tēn kata nomon politeian aspazomenois tǭ nomǭ polemein, all᾽ ou tę̄ alētheią synēgorein. ᾿Archierea de ton Kyrion Iēsoun prosēgoreusen, hōs tēn hyper tēn hamartian. Toutou dē charin kai amnos ōnomasϑē. e Ide gar, phēsin, ho amnos tou Theou, ho airōn tēn hamartian tou kosmou, n» Dēlon de kai tois agan philoneikois, hōs anthrōpeia ta onomata. Ei de tēs theotētos tauta tines hypeilēphasi, kaleitōsan autēn kai kataran, kai doulou morphēn, kai hosa toiauta. Ei de ouden toutōn tēs theias physeōs idion, leipetai noein tauta tēs oikonomias onomata, Hōsper gar anthrōpos legetai gegenēsthai, physin anthrōpeian ᾿aneilēphōs " houtōs archiereus hēmōn hōs anthrōpos keklētai, Touto de hēmas kai ta apostolika didaskei rhēta, Deiknysi gar auton tous ouranous dielēlythota' hē de tou Despotou Christou theotēs aperigraphon echei tēn physin, pantachou paresti, kai tois pasi paristatai. Touto kai hautos hēmas ho Despotēs edidaxen. « Oudeis gar, phēsin, anabebēken eis ton ouranon, ei mē ho ek tou ouranou katabas ho Huios tou anthrōpou, ho hōn en tǭ ouranǭ. n» Katō gar hōn, kai tois anthrōpois dialegomenos, elegen einai kai anō. Chrē toinyn hēmas eidenai, tina men tēs theologias, tina de tēs oikonomias onomata. Ho mentoi theios ᾿Apostolos hypodeixas hēmin ton megan hēmōn archierea prōton eis tēn alēthinēn eiselēlythota katapausin, kai tōn ouranōn gegenēmenon hyperteron, tēn homologian katechein parengyą, Homologian de hēmōn tēn pistin ōnomasen. Homologoumen gar pisteuein, ou monon eis Patera, kai HuIon, kai hagion Pneuma, alla kai eis anastasin nekrōn, “kai eis tēn aiōnion, kai eis ouranōn basileian. « Ou gar echomen archierea mē dynamenon sympathēsai tais astheneiais hēmōn, pepeiramenon de kata panta kath᾽ homoiotēta chōris hamartias. » Pollas kat᾽ ekeinon ton kairon hoi pepisteukotes edechonto peirasmōn trikymias. Psychagōgei autous, didaskōn hōs ho hēmeteros archiereus ou monon hōs theos hoide tēs hēmeteras physeōs tēn astheneian, alla kai hōs anthrōpos peiran tōn hēmeterōn elabe pathēmatōn, monēs tēs An diameinas amyētos. Tautēn de, phēsin, hēmōn tēn astheneian epistamenos, kai tēn harmottousan oregei boētheian, ad' R. 180 5X.ą. "i kai gaï t kai dichaxōn emin, pros
“Having then a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.” In what was explained earlier he made the comparison of the rests. [For whoever lives in ease and does not … to enter into …] And he showed that the rest promised to us is better than the one promised to the Jews; for to them he promised the land of promise, but to us heaven. From here on he makes the comparison of the high priesthood, and shows that the one according to the order of Melchizedek is much greater and better than the Levitical. And again using the form of exhortation, he makes the comparison, so as not to seem to those who still embraced the way of life under the law to be making war on the law rather than pleading for the truth. He has called the Lord Jesus high priest, as having offered the [sacrifice] for sin. For this reason he was named lamb too: “Behold,” he says, “the lamb of God, who takes away the sin of the world.” And it is plain even to the very contentious that the names are human. And if some have supposed these to belong to the divinity, let them call it also “curse” and “form of a slave” and all such things. But if none of these is proper to the divine nature, it remains to understand these as names of the economy. For just as he is said to have become man, having assumed human nature, so he is called our high priest as man. And the apostolic words too teach us this; for he shows him to have passed through the heavens; but the divinity of the Master Christ has an uncircumscribed nature, is present everywhere, and stands by all things. This the Master himself also taught us: “For no one,” he says, “has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.” For while he was below and conversing with men, he said that he was also above. We must know, then, which names belong to theology, and which to the economy. Now the divine Apostle, having pointed out to us that our great high priest has entered first into the true rest and has become higher than the heavens, charges us to hold fast the confession. He has named our faith “confession”; for we confess that we believe not only in Father and Son and Holy Spirit, but also in the resurrection of the dead, and in eternal [life], and in the kingdom of heaven. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every respect in the same way, without sin.” At that time those who had believed were receiving many storms of temptations. He comforts them, teaching that our high priest not only knows the weakness of our nature as God, but also as man experienced our sufferings, remaining untouched by [sin] alone. And knowing this weakness of ours, he says, he extends the fitting help …
Heb 4:14–15 (quotation, high confidence) · John 1:29 (quotation, high confidence) · Gal 3:13 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 3:13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the names “high priest” and “lamb” belong to Christ's humanity, since his divinity is everywhere, and that he sympathizes with our weakness, having shared our sufferings without sin.
- Ref 4.14 covers Heb 4:14–15; the lemma of 4:16 is in ref 5.6. A displaced line in the scan, “For whoever lives in ease and does not … to enter into”, belongs to the comment on 4:11 (ref 4.11) and is placed in brackets. Words are lost near the end and at the end of the section (marked “…”; bracketed words supplied by sense). The creed-like list of what “we confess” is translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 4:14–15; John 1:29; John 3:13. Allusions: Gal 3:13 (“curse”); Phil 2:7 (“form of a slave”).
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; words lost; Latin debris from Migne's column inside a word; OCR slip; OCR slip and stray mark; OCR slips; footnote numbers and stray marks; marginal verse numeral, footnote number and OCR slip; marginal verse numeral, stray marks and OCR slip; split word; stray mark and OCR slip; stray marks and OCR slips; stray marks inside a word; κ read as χ): ιδ΄. « Ἔχοντες οὖν " ἀρχιξρῥα. → « Ἔχοντες οὖν ἀρχιερέα; Υἱὸν ν᾽ τοῦ Θεοῦ, χρατῶ- »εν → Υἱὸν τοῦ Θεοῦ, κρατῶμεν; ἧρμηνευμένοι; τῶν χαταπαύσεων → ἡρμηνευμένοις τῶν καταπαύσεων; συζῶν, καὶ μὴ Β ἃ Οὐ ποι απ 50» ἀν δοϊ απο οὐς οτὶς Ἀεὶ, οἱ εἰ ἐμ ν] 5. }}}}} 8 ἴῃ οου ἐϑ ο)08, ἀς ἐγλμίατ, Νου Ἰδίος οὐαὶ ἐπηργουα ἀρ ἰπιΐ σοι β. ἢ απ αὐ αἱ ιἀ εἴτι οἱ εἰ δι Στ: εἰσελθεῖν εἰς σπαοὶ, 4 ἰῃ δοβιδιη. καὶ τά Β. 53 ἁγίῳ Β “4. τὸν Κύριον ἡμῶν. Νυδιεῦ ηιαεῖ. 1 δὰ 1 Βεᾷ., εἰ πῶς 140, χἱ]} ἃ καὶ ἔδειξε → συζῶν, καὶ μὴ … καὶ ἔδειξε; τῆς Ἰουοδὶ ἃς δι:αλ αὐ σοῦ Ποΐνπι Ροσοδιυπὶ φυβιυ εν. Εὰ Θη͵ πὶ 46 νοὶ πᾶ- ᾿εϑῖ, οἱ ἴῃ ᾿αυὶ δβὶ ἴῃ οοἷο "ἢ. ν κυρίας ροη σα πη πη ἴῃ δαίοις ὑπεσχημένης → τῆς Ἰουδαίοις ὑπεσχημένης; παρἐξέτασιν → παρεξέτασιν; Μελχισεξέχ → Μελχισεδέκ; παραινετιχῷ δὲ πάλιν σχήματι χεχρυ μένος → παραινετικῷ δὲ πάλιν σχήματι κεχρημένος; τὶν κατὰ νόμον → τὴν κατὰ νόμον; ξὲ τὸν Κύριον → δὲ τὸν Κύριον; φιλονείχοις → φιλονείκοις; Ἐἰ ὃὲ τῖς θεότητος ταῦτά τιν:ς ὑπειλήφασι, χαχείτωσαν → Εἰ δὲ τῆς θεότητος ταῦτά τινες ὑπειλήφασι, καλείτωσαν; μορφῆν → μορφὴν; ἘΠ δὲ → Εἰ δὲ; γοεῖν → νοεῖν; ἀρχιερεὺς ἡ λῶν ὡς ἄνθρωπο; → ἀρχιερεὺς ἡμῶν ὡς ἄνθρωπος; ῥπτά → ῥητά; ἀπερίγραφὸν → ἀπερίγραφον; παρἰσταται → παρίσταται; ὃ Δεσπότης ἐδίδαξεν, ἃ Οὐδεὶς → ὁ Δεσπότης ἐδίδαξεν. « Οὐδεὶς; φησῖν, ἀναδέδηχεν → φησὶν, ἀναβέβηκεν; εἰ βὴ ὁ ἐκ τοῦ οὐρανοῦ καταδὰς → εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς; ἀνθρώποῖς διαλεγόμένος → ἀνθρώποις διαλεγόμενος; τῇ; οἰκονομίας → τῆς οἰκονομίας; ᾿Α πόστολος → ᾿Απόστολος; χχτάπαυσιν → κατάπαυσιν; κατἐχειν → κατέχειν; “Ὁμοογίαν → Ὁμολογίαν; κε΄, « Οὐ γὰρ'9 ἔχομεν ἀρχιςρέα ᾿ μὴ → « Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ; παἷς ἀσθενείαις → ταῖς ἀσθενείαις; πεπειραμένον δὲ ἢ) κατὰ πάντα καθ᾽ ὁμοιότητα "1 χωρὶς ἁμαρτίας. ν εἱ δῦ ἴδ- → πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. »; πεπιστευχότε; → πεπιστευκότες; πειρασμῶν" τρικυμίας. Ῥυχαγωγεῖ → πειρασμῶν τρικυμίας. Ψυχαγωγεῖ; ἡμετέρα; φύσεως → ἡμετέρας φύσεως; ἔλαδε → ἔλαβε; ἀμύηπος. -Ταύτην → ἀμύητος. Ταύτην; ἀσθένειαν ἐπι" “στάμενος → ἀσθένειαν ἐπιστάμενος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 4.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/4-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-4-14) · Report an error
Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.