Interpretation of Hebrews 5.6–6.19
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.6PG 82
« Προσερχώμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. » Ὡς Θεὸς ὁ Δεσπότης Χριστὸς φυσικὴν ἔχει τὴν βασιλείαν, αἰώνιον τὸν θρόνον. « Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος. ν Ὡς δὲ ἄνθρωπος, καὶ ἀρχιερεὺς, καὶ ἀπόστολος τῆς ὁμολογίας ἡμῶν, ἀκούει" « Κάθου ἐκ δεξιῶν μου. » Τοῦτον χάριτος θρόνον κέκληκεν ὁ θεῖος ᾿Απόστολος. Οἶμαι δὲ αὐτὸν καὶ τὴν φιλανθρωπίαν αἰνίττεσθαι, ἧ κεχρημένος δικάσει. Τοῦτο γὰρ προστέθεικεν· Ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Κατὰ γὰρ τὸν παρόντα προσιόντες βίον, καὶ τὴν ἀκραιφνῆ καὶ εἰλικρινῆ πίστιν ἐπιδεικνύμενοι, ἐν τῇ τῆς κρίσεως ἡμέρᾳ τῆς φιλανθρωπίας τευξόμεθα. Εἶτα τῆς ἱερωσύνης τὴν αἰτίαν διδάσκει, καὶ τίνος ἕνεκεν ταύτης ἀξιοῦνταί τινες, καὶ τί προσήκει τὸν ἀρχιερέα. « Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν. » Εἶπεν, ὅτι « Οὐκ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, ἀλλὰ πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας"» ἀναγκαίως τοίνυν καὶ ταῦτα προστέθεικε, διδάσκων ὡς κἀν τῷ νόμῳ οὐκ ἄγγελος ὑπὲρ ἀνθρώπων ἱερατεύειν ἐτάχθη, ἀλλ᾽ ἄνθρωπος ὑπὲρ ἀνθρώπων, τὴν αὐτὴν φύσιν ἔχων, τὰ αὐτὰ περικείμενος πάθη, τῆς φύσεως τὴν ἀσθένειαν ἐπιστάμενος, συγγνώμην γέμων τοῖς ὁλισθαίνουσιν, ὀρέγων χεῖρα τοῖς ἁμαρτάνουσιν, ἐκ τῶν οἰκείων καὶ τὰ τοῦ πέλας σκοπῶν. μόνου, ἀλλὰ καὶ ὑπὲρ ἑαυτοῦ προσφέρειν νενομο- « Καὶ οὐκ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ᾽ ὁ καλούμενος ὑπὸ τοῦ θεοῦ, καθάπερ καὶ ὁ Ἀαρών, » 'Αρχιερεὺς γὰρ ἔννομος, ὁ παρὰ τοῦ Θεοῦ τὴν χειροτονίαν δεχόμενος. Οὕτω γὰρ καὶ Ἀαρὼν ὁ πρῶτος ἀρχιερεὺς τὴν ἀξίαν ταύτην ἐδέξατο. Ταῦτα μέντοι ὁ θεῖος ᾿Απόστολος εἴρηκεν, οὐ τῆς ἀρχιερωσύνης ἡμῖν τοὺς κανόνας νῦν ἐπιδεῖξαι βουλόμενος, ἀλλὰ τὰ περὶ τῆς Δεσποτικῆς σύνης προκατασκευάζων " σοφῶς αὐτίκα τοίνυν ἐπήγαγεν· « Οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ λαλήσας πρὸς αὐτόν᾽ Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Καθὼς τὴν ἀσθένειαν ἐξοίτει τὴν Οὗ δὴ χάριν, καὶ τὰς θυσίας οὐκ ὑπὲρ τοῦ λαοῦ καὶ ἐν ἑτέρῳ λέγει " Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » Ἐπειδὴ γὰρ ἐξ ἑτέρας ὑπῆρχε φυλῆς (ἐκ τοῦ Δαβιτικοῦ γὰρ κατὰ τὴν ἀνθρωπείαν φύσιν ἐβλάστησε γένους) εἰδὼς ὁ ᾿Απόστολος τῶν ἀπιστούντων Ἰουδαίων τὸ τῆς γνώμης ἀντίτυπον, εἰς τὰς προφητικὰς κατέφυγε ρίας " καὶ σοφῶς μὲν διὰ τούτων τὸν οἰκεῖον ἐβεβαίωσε λόγον " σοφῶς δὲ αὐτὸν ἔδειξεν οὐκ ἀρχιερέα μόνον, ἀλλὰ καὶ Υἱὸν προσαγορευόμενον, καὶ καινήν τινα καὶ παράδοξον ἀρχιερωσύνην δεξάμενον. Ἐπειδὴ δὲ εἶπεν ὡς τούτου χάριν ἄνθρωπος ὑπὲρ ἀνθρώπων ἀρχιερεὺς προβάλλεται, ὥστε συμπάσχειν τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν " δείκνυσι καὶ τὸν Δεσπότην Χριστὸν, πλὴν ἁμαρτίας, πάντα τῆς ἀνθρωπείας φύσεως δεξάμενον τὰ παθήματα,
« Proserchōmetha oun meta parrhēsias tǭ thronǭ tēs charitos, hina labōmen eleon, kai charin heurōmen eis eukairon boētheian. » Hōs Theos ho Despotēs Christos physikēn echei tēn basileian, aiōnion ton thronon. « Ho thronos sou gar, phēsin, ho Theos, eis ton aiōna tou aiōnos. n Hōs de anthrōpos, kai archiereus, kai apostolos tēs homologias hēmōn, akouei" « Kathou ek dexiōn mou. » Touton charitos thronon keklēken ho theios ᾿Apostolos. Oimai de auton kai tēn philanthrōpian ainittesthai, hē kechrēmenos dikasei. Touto gar prostetheiken; Hina labōmen eleon, kai charin heurōmen eis eukairon boētheian. Kata gar ton paronta prosiontes bion, kai tēn akraiphnē kai eilikrinē pistin epideiknymenoi, en tę̄ tēs kriseōs hēmerą tēs philanthrōpias teuxometha. Eita tēs hierōsynēs tēn aitian didaskei, kai tinos heneken tautēs axiountai tines, kai ti prosēkei ton archierea. « Pas gar archiereus ex anthrōpōn lambanomenos, hyper anthrōpōn kathistatai ta pros ton Theon, hina prospherę̄ dōra te kai thysias hyper hamartiōn, metriopathein dynamenos tois agnoousi kai planōmenois, epei kai autos perikeitai astheneian, kai dia tautēn opheilei, kathōs peri tou laou, houtōs kai peri heautou prospherein hyper hamartiōn. » Eipen, hoti « Ouk echomen archierea mē dynamenon sympathēsai tais astheneiais hēmōn, alla pepeiramenon kata panta kath᾽ homoiotēta chōris hamartias"» anankaiōs toinyn kai tauta prostetheike, didaskōn hōs kan tǭ nomǭ ouk angelos hyper anthrōpōn hierateuein etachthē, all᾽ anthrōpos hyper anthrōpōn, tēn autēn physin echōn, ta auta perikeimenos pathē, tēs physeōs tēn astheneian epistamenos, syngnōmēn gemōn tois holisthainousin, oregōn cheira tois hamartanousin, ek tōn oikeiōn kai ta tou pelas skopōn. monou, alla kai hyper heautou prospherein nenomo- « Kai ouk heautǭ tis lambanei tēn timēn, all᾽ ho kaloumenos hypo tou theou, kathaper kai ho Aarōn, » 'Archiereus gar ennomos, ho para tou Theou tēn cheirotonian dechomenos. Houtō gar kai Aarōn ho prōtos archiereus tēn axian tautēn edexato. Tauta mentoi ho theios ᾿Apostolos eirēken, ou tēs archierōsynēs hēmin tous kanonas nyn epideixai boulomenos, alla ta peri tēs Despotikēs synēs prokataskeuazōn " sophōs autika toinyn epēgagen; « Houtōs kai ho Christos ouch heauton edoxase genēthēnai archierea, all᾽ ho lalēsas pros auton᾽ Huios mou ei sy, egō sēmeron gegennēka se. Kathōs tēn astheneian exoitei tēn Hou dē charin, kai tas thysias ouk hyper tou laou kai en heterǭ legei " Sy hiereus eis ton aiōna kata tēn taxin Melchisedek. » Epeidē gar ex heteras hypērche phylēs (ek tou Dabitikou gar kata tēn anthrōpeian physin eblastēse genous) eidōs ho ᾿Apostolos tōn apistountōn Ioudaiōn to tēs gnōmēs antitypon, eis tas prophētikas katephyge rias " kai sophōs men dia toutōn ton oikeion ebebaiōse logon " sophōs de auton edeixen ouk archierea monon, alla kai Huion prosagoreuomenon, kai kainēn tina kai paradoxon archierōsynēn dexamenon. Epeidē de eipen hōs toutou charin anthrōpos hyper anthrōpōn archiereus proballetai, hōste sympaschein tois agnoousi kai planōmenois, epei kai autos perikeitai astheneian " deiknysi kai ton Despotēn Christon, plēn hamartias, panta tēs anthrōpeias physeōs dexamenon ta pathēmata,
“Let us then approach the throne of grace with boldness, so that we may receive mercy and find grace for timely help.” As God the Master Christ has a kingship by nature, an eternal throne: “For your throne, O God,” he says, “is for ever and ever.” But as man, and high priest, and apostle of our confession, he hears: “Sit at my right hand.” This the divine Apostle has called the throne of grace. And I think he hints also at the lovingkindness that he will use when he judges. For this is what he added: “so that we may receive mercy and find grace for timely help.” For if we approach in the present life and show unmixed and sincere faith, on the day of judgment we shall obtain lovingkindness. Then he teaches the reason for the priesthood, and for what reason some are counted worthy of it, and what befits the high priest. “For every high priest chosen from among men is appointed on behalf of men in things relating to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and the wayward, since he himself is beset with weakness; and because of this he must offer for sins, as for the people, so also for himself.” He had said, “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”; necessarily, then, he has added these things too, teaching that even in the law it was not an angel who was appointed to act as priest on behalf of men, but a man on behalf of men, having the same nature, beset with the same passions, knowing the weakness of the nature, full of forgiveness for those who slip, stretching out a hand to sinners, judging his neighbour’s case from his own. [For this reason it was laid down by law that he should offer the sacrifices not on behalf of the people] alone, but also on behalf of himself. “And no one takes the honour for himself, but only when called by God, just as Aaron was.” For the lawful high priest is the one who receives his appointment from God; for so Aaron too, the first high priest, received this dignity. The divine Apostle said these things not because he wished now to show us the rules of the high priesthood, but preparing beforehand what concerns the Master’s priesthood. Wisely, then, he at once added: “So also Christ did not glorify himself to be made high priest, but the one who said to him: You are my Son, today I have begotten you; as he says also in another place: You are a priest for ever according to the order of Melchizedek.” For since he was of another tribe (for according to his human nature he sprang from the family of David), the Apostle, knowing how resistant the mind of the unbelieving Jews was, took refuge in the prophetic [testimonies]; and wisely through these he confirmed his own argument; and wisely he showed him to be not only high priest but also called Son, and to have received a new and extraordinary high priesthood. And since he had said that for this reason a man is put forward as high priest on behalf of men, so as to sympathize with the ignorant and the wayward, since he himself is beset with weakness, he shows that the Master Christ too received all the sufferings of human nature except sin,
Heb 4:16 (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · Heb 5:1–6 (quotation, high confidence) · Heb 4:15 (quotation, high confidence) · Ps 2:7 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Exod 28:1 (allusion, medium confidence) · Lev 9:7 (allusion, medium confidence) · Lev 16:6 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the throne of grace as Christ's seat at God's right hand as man, and that, like Aaron, Christ was appointed high priest by God, though of a new order and from the tribe of Judah.
- The ref is numbered 5.6, but the section begins with the lemma of Heb 4:16 and covers Heb 4:16–5:6. Two displaced lines in the scan, “… weakness …” and “For this reason the sacrifices not on behalf of the people”, stand inside the lemma of 5:6; the second completes the comment on 5:3 and is translated there in brackets. The section breaks off mid-sentence. Latin debris and footnotes from Migne's column removed. Quotations: Heb 4:16; Ps 45:6 (44:7 LXX); Ps 110:1 (109:1 LXX); Heb 5:1–6; Heb 4:15; Ps 2:7; Ps 110:4 (109:4 LXX). Allusions: Exod 28:1; Lev 9:7; 16:6.
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; Latin debris and footnotes from Migne's column inside the quotation; Latin debris from Migne's column (a displaced Greek line is kept); OCR slip; OCR slips; column letter inside a word; footnote number and OCR slips; marginal verse numeral and OCR slips; marginal verse numerals and OCR slips; split word; stray mark; stray mark and OCR slip; stray marks and OCR slip; verse numeral in place of the end of a word; κ read as χ): ς΄. ε Προσερχώμεθα οὖν μετὰ ποῤῥττίας → « Προσερχώμεθα οὖν μετὰ παῤῥησίας; λάδωμεν ἕλεον → λάβωμεν ἔλεον; βοήῦειαν. ν → βοήθειαν. »; ϑασιλείαν, αἰώνιον τὸ» θρόνον → βασιλείαν, αἰώνιον τὸν θρόνον; ἀρ- ᾿ χιερεὺς → ἀρχιερεὺς; Ῥοῦτον χάριτος θῤόγνον → Τοῦτον χάριτος θρόνον; τῇ» φιλανθρωπίαν → τὴν φιλανθρωπίαν; προστέθειχεν " Ἴνα λἀάδωμεν → προστέθεικεν· Ἵνα λάβωμεν; εὔκαϊρον → εὔκαιρον; Ὑὰρ τὸν παρόντα → γὰρ τὸν παρόντα; χάἀὶ τὴν ἀχραιφνῇ → καὶ τὴν ἀκραιφνῆ; κρί- Β - σέὼς → κρίσεως; «ἧς ἱερωσύνης → τῆς ἱερωσύνης; τὸν ᾿ ἀρχιερέα. α'-γ'. ε« Πᾶς γὰρ" ἀρχιερεὺς ἐξ ἀνθρώπων ἀξὴς δανόμενο: → τὸν ἀρχιερέα. « Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος; ἁμαρτιὧν → ἁμαρτιῶν; πλανωῳμένοις → πλανωμένοις; διὰ ταύτην "5 ὀφεδλει, καθὼς περὶ τοῦ λαρῦ → διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ; προσφέρειν ὑπὲρ" ἀμαρτιῶν. » → προσφέρειν ὑπὲρ ἁμαρτιῶν. »; μὴ. δυνάμενον. συμκαθῆσαι → μὴ δυνάμενον συμπαθῆσαι; πεπειρα-μένον → πεπειραμένον; ὡδάτχουν ὦ; κἀν τῷ νόμῳ οὐκ. ἄγγελος. ὑπὲρ ἀνθρώπων ἱεῤρατεύειν → διδάσκων ὡς κἀν τῷ νόμῳ οὐκ ἄγγελος ὑπὲρ ἀνθρώπων ἱερατεύειν; ἀνθρώκων → ἀνθρώπων; ἁμαρτά- νουσιν → ἁμαρτάνουσιν; ξαυτοῦ → ἑαυτοῦ; νενομοδ΄, « → νενομο- «; λαμθάνει → λαμβάνει; 'Λαρών → Ἀαρών; τοῦ. Θεοῦ → τοῦ Θεοῦ; δεχόμενος.. θὕτω γὰρ καὶ ᾿ Ἀαρὼν → δεχόμενος. Οὕτω γὰρ καὶ Ἀαρὼν; ἐδέςς ει, ξάτο → ἐδέξατο; Δεσποτιχῇς σύνης προχατασχευάζων → Δεσποτικῆς σύνης προκατασκευάζων; ἐπἤγαγεν" ε', ς΄. ε Οὕτως → ἐπήγαγεν· « Οὕτως; ὁ. Χριστὸς οὐκ ἰαντὸν ἐδόξασε. ὔ γενηθῆναι → ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι; ἐξοίτει τὴν Α οἵ πος. (γον πῦ φΡϑίϊ δ, υἱ πον σοτά παι ὕι τ φηπὶ δ 81 δα ματα εἰ οἱ {Γᾶ πὶ ας 5ἰποογδπὶ ἤδαπὶ οα} θα πι68, ἰπ ἀΐὰ ῥυύ οὶ! - Δ ]αυΐ, οἱ δρά "οἰ δίδω, 115 → ἐξοίτει τὴν ; βοᾷ αι νοοδίμγ ἃ οὔ ϊμᾶ-, φιοτβοφυῖς αἱ ρον ες Πγοῖ, δα αυἱ Ἰοουΐυ8 65] 55 δι᾽ αὐτήν μαθοῖ 1. ς. Οδηίγα Απαία, Θυν." “πὸ ρί Ι. ζ. Τιι 65 βᾶσεγ- α → ; χωτὰ εἰδῶν εἰς ἀπγίταπι, δὰ ργορ μαι α ἐδη), φιοπιάδηι εἰ δά γα Ὁ 161 ἰὶς αυΐ δἷι θείαι : Ετ δα εἰ Ἐρο δι δὺοἱ 878 51 ποῦ δεῖ, Σ Δρῖ. χει 15. 77 δίαἷ ἢ. χχτι, 59. πὴν τάξιν → κατὰ τὴν τάξιν; ἑτέξας → ἑτέρας; Δαθιτιχοῦ → Δαβιτικοῦ; ἂν. θριωπείαν → ἀνθρωπείαν; ἐδλάστησε → ἐβλάστησε; ἱνώμης → γνώμης; χατέφυγε → κατέφυγε; ἐξεδαίωσε → ἐβεβαίωσε; προσαγορευόμεγον → προσαγορευόμενον; καινήν “ιν καὶ «παράδοξον → καινήν τινα καὶ παράδοξον; προδάλλεται, στε → προβάλλεται, ὥστε; αὐτὸ; περίκειται → αὐτὸς περίκειται; τῖςς ἀνθρωπείας ἘΔ φύσεως → τῆς ἀνθρωπείας φύσεως.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 5.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-6
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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.
5.7PG 82
« Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὑτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Καίπερ Υἱὸς ὧν", ἔμαθεν ἀφ᾽ ὧν ἔπαθε τὴν ὑπακοήν. Καὶ τελειωθεὶς ἐγένετο τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου, προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὶν ταῦτα περὶ τῆς θείας εἰρῆσθαι φύσεως εἴποι; Εἰ γὰρ ὁ μακάριος Παῦλος οὐκ ἐδεδίει τὸν θάνατον, ἀλλὰ ἐπιθυμίαν εἶχεν εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι, καὶ τοῖς προειρηκόσι τὰ ἐν Ἴεροδοσχεῖν, ἔφη" «ε Τί κλαίετε, καὶ συνθρύπτετέ μου τὴν καρδίαν; Ἐγὼ γὰρ οὐ μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ " πῶς ὁ Θεὸς Λόγος, ὁ τῶν αἰώνων δημιουργὸς, ὁ ἀναλλοίωτός τε, καὶ ἄτρεπτος, καὶ πάθους ἐλεύθερος, ἐδεδίει τὸν θάνατον; ᾿Αλλὰ γὰρ ἴσως καὶ τὸ μηκύνειν περὶ τούτων ἀνοίας ἐσχάτης. Ἡ γὰρ τῆς ταπεινότητος τῶν εἰρημένων ὑπερβολὴ, καὶ αὐτοὺς ἀναγκάζει τοὺς τὴν θεότητα βλασφημοῦντας, μηδὲν τούτων τῇ θεότητι προσαρμόσαι. Καὶ γὰρ τὴν ἀνθρωπότητα τοῦ παθεῖν ἡ θεότης συνεχώρησεν, ἵνα μάθωμεν ὡς ἀληθῶς ἐνηνθρώπησε, καὶ φύσιν ἀνθρωπείαν ἀνέλαβε, καὶ οὐ φαντασίᾳ καὶ δοκήσει τὸ τῆς οἰκονομίας ἐτελέσθη μυστήριον. Εἰ γὰρ καὶ τούτων οὕτως γεγενημένων, καὶ Σίμων, καὶ Μένανδρος, καὶ Κέρδων, καὶ Μαρκίων, καὶ Βαλεντῖνος, καὶ Βασιλίδης, καὶ Βαρδησάνης, καὶ Μάνης, τοὺς οἰκείους ἐδίδαξαν θιασώτας͵ ὡς οὐδὲν εἶχε τῆς ἀνθρωπείας φύσεως, δῆλον ὅτι πλείους ἂν τὸν πλάνον τοῦτον ὑπέμειναν, εἰ μὴ τῶν ἀνθρωπείων πλὴν ἁμαρτίας ἠνέσχετο παθημάτων. Ἡμέρας δὲ σαρκός τὸν τῆς θνητότητος ἔφη καιρὸν, τουτέστιν ἡνίκα θνητὸν εἶχε τὸ σῶμα. Λέγει δὲ τὴν εὐχὴν, ἣν παρὰ τὸ πάθος προσηύξατο " « Πάτερ, εἰπὼν, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ.» Τὸ δὲ, Ἔμαθεν, ἀφ᾽ ὧν ἔπαθε, τὴν ὑπακοὴν, ὑπερβολικῶς ὁ ᾿Απόστολος τέθεικε. Τὴν γὰρ ὑπακοὴν οὐ μετὰ τὸ πάθος, ἀλλὰ πρὸ τοῦ πάθους ἐπεδείξατο. Τελείωσιν δὲ τὴν ἀνάστασιν καὶ τὴν ἀθανασίαν ἐκάλεσε, Τοῦτο γὰρ τῆς οἰκονομίας τὸ πέρας. Ὑπερβολικῶς δὲ ἅπαντα τέθεικε τὰ παθήματα, οὐ μόνον δεῖξαι βουλόμενος τὸ τῆς ἐνανθρωπήσεως ἀληθὲς, ἀλλὰ καὶ ἐκεῖνον βεβαιῶν τὸν λόγον, ὃν ἤδη προείρηκεν " « Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας " » ἵνα καὶ ταύτῃ προτρέψῃ τούτους, οἷς ἔγραφεν, ἐπιμεῖναι τῇ πίστει, καὶ θαῤῥῆσαι τῇ τοῦ ἀρχιερέως συμπαθείᾳ τε καὶ φιλανθρωπίᾳ. Πάλιν δὲ τοῦ Μελχισεδὲκ μνημονεύσας, βούλεται μὲν τὴν τούτου ἱερωσύνην δεῖξαι τῆς Λευϊτικῆς μείζονα " ἀναβάλλεσθαι δὲ τέως δοκεῖ, διὰ τὴν τῶν διδασκομένων ἀσθένειαν. Τοῦτο γὰρ ἔφη "
« Hos en tais hēmerais tēs sarkos autou, deēseis te kai hiketērias pros ton dynamenon sōzein hauton ek thanatou, meta kraugēs ischyras kai dakryōn prosenenkas, kai eisakoustheis apo tēs eulabeias. Kaiper Huios hōn", emathen aph᾽ hōn epathe tēn hypakoēn. Kai teleiōtheis egeneto tois hypakouousin autǭ pasin aitios sōtērias aiōniou, prosagoreutheis hypo tou Theou archiereus kata tin tauta peri tēs theias eirēsthai physeōs eipoi? Ei gar ho makarios Paulos ouk edediei ton thanaton, alla epithymian eichen eis to analysai, kai syn Christǭ einai, kai tois proeirēkosi ta en Ierodoschein, ephē" «e Ti klaiete, kai synthryptete mou tēn kardian? Egō gar ou monon dethēnai, alla kai apothanein hetoimōs echō hyper tou onomatos tou Kyriou hēmōn Iēsou Christou " pōs ho Theos Logos, ho tōn aiōnōn dēmiourgos, ho analloiōtos te, kai atreptos, kai pathous eleutheros, edediei ton thanaton? ᾿Alla gar isōs kai to mēkynein peri toutōn anoias eschatēs. Hē gar tēs tapeinotētos tōn eirēmenōn hyperbolē, kai autous anankazei tous tēn theotēta blasphēmountas, mēden toutōn tę̄ theotēti prosarmosai. Kai gar tēn anthrōpotēta tou pathein hē theotēs synechōrēsen, hina mathōmen hōs alēthōs enēnthrōpēse, kai physin anthrōpeian anelabe, kai ou phantasią kai dokēsei to tēs oikonomias etelesthē mystērion. Ei gar kai toutōn houtōs gegenēmenōn, kai Simōn, kai Menandros, kai Kerdōn, kai Markiōn, kai Balentinos, kai Basilidēs, kai Bardēsanēs, kai Manēs, tous oikeious edidaxan thiasōtas͵ hōs ouden eiche tēs anthrōpeias physeōs, dēlon hoti pleious an ton planon touton hypemeinan, ei mē tōn anthrōpeiōn plēn hamartias ēnescheto pathēmatōn. Hēmeras de sarkos ton tēs thnētotētos ephē kairon, toutestin hēnika thnēton eiche to sōma. Legei de tēn euchēn, hēn para to pathos prosēuxato " « Pater, eipōn, ei dynaton, parelthetō to potērion touto ap᾽ emou.» To de, Emathen, aph᾽ hōn epathe, tēn hypakoēn, hyperbolikōs ho ᾿Apostolos tetheike. Tēn gar hypakoēn ou meta to pathos, alla pro tou pathous epedeixato. Teleiōsin de tēn anastasin kai tēn athanasian ekalese, Touto gar tēs oikonomias to peras. Hyperbolikōs de hapanta tetheike ta pathēmata, ou monon deixai boulomenos to tēs enanthrōpēseōs alēthes, alla kai ekeinon bebaiōn ton logon, hon ēdē proeirēken " « Ou gar echomen archierea mē dynamenon sympathēsai tais astheneiais hēmōn, pepeiramenon de kata panta kath᾽ homoiotēta chōris hamartias " » hina kai tautę̄ protrepsę̄ toutous, hois egraphen, epimeinai tę̄ pistei, kai tharrhēsai tę̄ tou archiereōs sympatheią te kai philanthrōpią. Palin de tou Melchisedek mnēmoneusas, bouletai men tēn toutou hierōsynēn deixai tēs Leuïtikēs meizona " anaballesthai de teōs dokei, dia tēn tōn didaskomenōn astheneian. Touto gar ephē "
“In the days of his flesh, he offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience from what he suffered; and having been made perfect, he became for all who obey him the source of eternal salvation, being designated by God a high priest according to the …” … would say that these things are said about the divine nature? For if the blessed Paul did not fear death, but had the desire to depart and be with Christ, and said to those who foretold what would happen in Jerusalem, “Why are you weeping and breaking my heart? For I am ready not only to be bound but even to die for the name of our Lord Jesus Christ,” how could God the Word, the creator of the ages, who is unchangeable and unalterable and free of passion, have feared death? But indeed, perhaps even to dwell at length on these things is utter folly. For the extreme lowliness of what is said compels even those who blaspheme the divinity to apply none of these things to the divinity. For the divinity allowed the humanity to suffer, so that we might learn that he truly became man and assumed human nature, and that the mystery of the economy was not accomplished in appearance and seeming. For if, even when these things happened so, Simon and Menander and Cerdo and Marcion and Valentinus and Basilides and Bardaisan and Mani taught their followers that he had nothing of human nature, it is clear that more would have fallen into this error had he not borne the human sufferings, sin excepted. He called “the days of the flesh” the time of mortality, that is, when he had a mortal body. And he means the prayer that he prayed at the passion, saying: “Father, if it is possible, let this cup pass from me.” “He learned obedience from what he suffered” the Apostle has set down hyperbolically; for he showed his obedience not after the passion but before the passion. And he called the resurrection and immortality “perfection”; for this is the goal of the economy. He has set down all the sufferings hyperbolically, wishing not only to show the reality of the incarnation, but also to confirm the word he had already spoken: “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,” so that by this too he might urge those to whom he was writing to persevere in the faith and to take courage from the high priest’s sympathy and lovingkindness. And mentioning Melchizedek again, he wishes to show that his priesthood is greater than the Levitical; but for the moment he seems to postpone it because of the weakness of those being taught. For this is what he said:
Textual problem in this passage: see the notes.
Heb 5:7–10 (quotation, high confidence) · Phil 1:23 (allusion, high confidence) · Acts 21:13 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Heb 4:15 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that Christ's prayers, tears, and fear of death in Heb 5:7–10 belong to his humanity, which truly suffered, against those who held that his body was only an appearance.
- Ref 5.7 covers Heb 5:7–10. The end of the lemma and the start of the comment are lost in the scan (marked “…”). The list of teachers (Simon, Menander, Cerdo, Marcion, Valentinus, Basilides, Bardaisan, Mani) who denied Christ's real humanity is translated as written. Footnotes and Latin debris from Migne's column removed. Quotations: Heb 5:7–10; Phil 1:23; Acts 21:13; Matt 26:39; Heb 4:15.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column inside the quotation; OCR slip; OCR slips; column letter and OCR slip; footnote number and OCR slips; footnotes from Migne's page inside a word; marginal verse numerals and OCR slips; stray mark; stray mark and OCR slip; stray marks; stray marks inside a word; κ read as χ): ζ΄ ὐς, ε Ὃς ἐν ταῖς ἡμέραις τῆς σᾳρχὸς αὐτωῦ → « Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ; τὸν δυνάμενο" σώζειν → τὸν δυνάμενον σώζειν; θανάτον → θανάτου; ἰσχυρᾶς: → ἰσχυρᾶς; προσενέγκας "5, καὶ εἰσαχουτθεὶς ἀπὸ τῆς εὐλαδείας → προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας; τὶν ὑκαχοῆν → τὴν ὑπακοήν; ἐγένετο τοῖς "᾽ ὑπο ακούουσιν → ἐγένετο τοῖς ὑπακούουσιν; προπαγορενθεὶς → προσαγορευθεὶς; φύσεω; εἴπει; → φύσεως εἴποι;; Εἰ Ὑὰρ → Εἰ γὰρ; θάνανν → θάνατον; εἷς τὸ ἀναλῦδαι → εἰς τὸ ἀναλῦσαι; Χριετῷ → Χριστῷ; προειρηκόδι → προειρηκόσι; σννθρύπτετέ → συνθρύπτετέ; Ἑγὼ γὰρ οὐ μόνον → Ἐγὼ γὰρ οὐ μόνον; ἅυρίου → Κυρίου; κῶς ὁ Θεὸς → πῶς ὁ Θεὸς; ὃ ἀναλλοίωτός → ὁ ἀναλλοίωτός; ἴδως → ἴσως; ὑπερθολὴ, καὶ αὐνοὺς → ὑπερβολὴ, καὶ αὐτοὺς; ἢ θεότης → ἡ θεότης; ἀλη- " θῶ; → ἀληθῶς; ἀνέλαδε → ἀνέλαβε; φανίααίᾳ → φαντασίᾳ; οἰκονομία; ᾿ ἐτελέσθη → οἰκονομίας ἐτελέσθη; γεγινημένων → γεγενημένων; Βαρδιδάνης,. → Βαρδησάνης,; ἢνέσχετο → ἠνέσχετο; ἡνίχα → ἡνίκα; εὐχῆν → εὐχὴν; « Πά- "᾽ προσενεγκών, Τηρούοτγεῖ, διἱ ρει! κν, 1. τοῖς 46 ὧν υἱύς 66! '. ς. ἤνσρνον. διά, συσίμε, ρ. 19. " ᾿ αῦσι 4ερ, → « Πάτερ,; ποτήριον Α ἐϊ φμιδ ραδῖμε ὁδὶ οὐθαϊθηίΐαηι, Ροϑι δ Αροβίο! 5 τοῦτο → ποτήριον τοῦτο; ὑπερθολικῶς → ὑπερβολικῶς; τέθεικχε → τέθεικε; πρὸ ποῦ πάθους → πρὸ τοῦ πάθους; Ὑπερθολιχῶς → Ὑπερβολικῶς; δεῖξα: → δεῖξαι; βεθαιῶν → βεβαιῶν; ἐμῶν, πεπειραμένον → ἡμῶν, πεπειραμένον; τούτοὺς → τούτους; Β μὲν τὴν τούτου ἱερωαύνην → μὲν τὴν τούτου ἱερωσύνην; ἀναδάλλεσθαι → ἀναβάλλεσθαι; διδασχομένιυν → διδασκομένων.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. Heb. 5.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-7
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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.
5.11PG 82
« Περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς. » Εἶτα καὶ μετρίαν αὐτῶν ποιεῖται κατηγορίαν, καὶ εὐφημίᾳ ταύτην κεράννυσιν, ἵνα διὰ ταύτης τὴν
« Peri hou polys hēmin ho logos kai dysermēneutos legein, epei nōthroi gegonate tais akoais. » Eita kai metrian autōn poieitai katēgorian, kai euphēmią tautēn kerannysin, hina dia tautēs tēn
“About this we have much to say, and it is hard to explain, since you have become dull of hearing.” Then he makes a moderate accusation against them, and mixes it with praise, so that through this the …
Heb 5:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul tempers his rebuke of the readers' dullness with praise.
- The section breaks off mid-sentence in the scan (marked “…”). Quotation: Heb 5:11.
Notes on the original text
- Digital text corrected (OCR slip; marginal verse numeral; κ read as χ): ια΄. « Περὶ → « Περὶ; δυσερμὴνευτος → δυσερμήνευτος; χεράννυσιν → κεράννυσιν.
Cite (SBL): Theodoret, Interp. Heb. 5.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-11
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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.
5.12PG 82
« Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. » Στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, τοὺς ταπεινοτέρους περὶ τοῦ Χριστοῦ λόγους ἐκάλεσε. Τοῖς γὰρ μηδέπω τὴν πίστιν ἐσχηκόσι τελείαν, τὰ περὶ τῆς ἀνθρωπότητος προσέφερον μόνα τῆς ἀληθείας οἱ κήρυκες. Οὕτως ὁ μακάριος Πέτρος ἐν Ἰουδαίοις δημηγορῶν, ἐμέτρησε τὴν διδασκαλίαν τῇ ἀσθενείᾳ τῶν ἀκουόντων. ε Ἰησοῦν γὰρ, ἔφη, τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς, » καὶ τὰ τούτων ἑξῆς τῷ λόγῳ τούτῳ συμβαίνοντα. Καὶ ὁ θεσπέσιος Παῦλος προσφέρων ᾿Αθηναίοις τὸ κήρυγμα, οὐ Θεὸν, ἀλλ᾽ ἄνδρα τὸν Δεσπότην Χριστὸν προσηγόρευσεν. Οὕτω καὶ Κορινθίοις γράφων ἔφη, ε Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα - οὕπω γὰρ ἠδύνασθε. » Ἐν δὲ τοῖς πρὸ τούτων γεγραμμένοις, ἐδήλωσε τί προσηγόρευσε γάλα. « Οὐ γὰρ ἔκρινα, φησὶ, τοῦ εἰδέναι τι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον. » Τοῦτο καὶ ἐνταῦθα λέγει " Καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Τὰ ταπεινότερα, φησὶ, περὶ τοῦ Δεσπότου Χριστοῦ λέγειν ὑμῖν ἀναγκαζόμεθα. Τοῖς γὰρ μηδὲ ταῦτα δεχομένοις πῶς οἷόν τε τὰ μείζονα προσενεγκεῖν; Εἶτα δείκνυσιν ἀτελοῦς καὶ τελείου διαφοράν. « Πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης" νήπιος γάρ ἔστι. Τελείων δέ ἔστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. » ᾿Απὸ τῶν ἡλικιῶν ἔδειξε τὴν διαφοράν. Καθάπερ γὰρ τοῖς μὲν εὐθυγενέσι βρέφεσι τὸ γάλα προσφέρειν εἰώθαμεν, τοῖς δὲ στεγανωτέρους ἐσχηκόσιν ὀδόντας, πάσης λοιπὸν ἀπολαύειν τροφῆς ἐπιτρέπομεν " οὕτω τοῖς ἀτελῆ πίστιν ἔχουσι σύμμετρον τῆς ἀσθενείας τὴν διδασκαλίαν προσφέρομεν' τοὺς δὲ τελείαν εἰσδεξαμένους τῶν τελεωτέρων φέστερον διδάσκων, τί προσηγόρευσε γάλα, ἐπήγαγε "
« Kai gar opheilontes einai didaskaloi dia ton chronon, palin chreian echete tou didaskein hymas, tina ta stoicheia tēs archēs tōn logiōn tou Theou, kai gegonate chreian echontes galaktos, kai ou stereas trophēs. » Stoicheia tēs archēs tōn logiōn tou Theou, tous tapeinoterous peri tou Christou logous ekalese. Tois gar mēdepō tēn pistin eschēkosi teleian, ta peri tēs anthrōpotētos prosepheron mona tēs alētheias hoi kērykes. Houtōs ho makarios Petros en Ioudaiois dēmēgorōn, emetrēse tēn didaskalian tę̄ astheneią tōn akouontōn. e Iēsoun gar, ephē, ton Nazōraion, andra apo tou Theou apodedeigmenon eis hymas, » kai ta toutōn hexēs tǭ logǭ toutǭ symbainonta. Kai ho thespesios Paulos prospherōn ᾿Athēnaiois to kērygma, ou Theon, all᾽ andra ton Despotēn Christon prosēgoreusen. Houtō kai Korinthiois graphōn ephē, e Gala hymas epotisa, ou brōma - houpō gar ēdynasthe. » En de tois pro toutōn gegrammenois, edēlōse ti prosēgoreuse gala. « Ou gar ekrina, phēsi, tou eidenai ti en hymin, ei mē Iēsoun Christon, kai touton estaurōmenon. » Touto kai entautha legei " Kai gegonate chreian echontes galaktos, kai ou stereas trophēs. Ta tapeinotera, phēsi, peri tou Despotou Christou legein hymin anankazometha. Tois gar mēde tauta dechomenois pōs hoion te ta meizona prosenenkein? Eita deiknysin atelous kai teleiou diaphoran. « Pas gar ho metechōn galaktos apeiros logou dikaiosynēs" nēpios gar esti. Teleiōn de estin hē sterea trophē, tōn dia tēn hexin ta aisthētēria gegymnasmena echontōn pros diakrisin kalou te kai kakou. » ᾿Apo tōn hēlikiōn edeixe tēn diaphoran. Kathaper gar tois men euthygenesi brephesi to gala prospherein eiōthamen, tois de steganōterous eschēkosin odontas, pasēs loipon apolauein trophēs epitrepomen " houtō tois atelē pistin echousi symmetron tēs astheneias tēn didaskalian prospheromen' tous de teleian eisdexamenous tōn teleōterōn phesteron didaskōn, ti prosēgoreuse gala, epēgage "
“For though by this time you ought to be teachers, you need someone to teach you again the elements of the beginning of the oracles of God, and you have come to need milk, not solid food.” He called the lowlier words about Christ “the elements of the beginning of the oracles of God.” For to those who did not yet have perfect faith the heralds of the truth offered only what concerns the humanity. So the blessed Peter, preaching among the Jews, measured the teaching to the weakness of the hearers: “Jesus the Nazarene,” he said, “a man attested to you by God,” and what follows in keeping with this. And the inspired Paul, bringing the preaching to the Athenians, called the Master Christ not God but a man. So too, writing to the Corinthians, he said: “I gave you milk to drink, not solid food; for you were not yet able.” And in what is written before these words he showed what he called milk: “For I decided,” he says, “to know nothing among you except Jesus Christ, and him crucified.” This he says here too: “And you have come to need milk, not solid food.” We are compelled, he says, to tell you the lowlier things about the Master Christ; for to those who do not even receive these, how is it possible to offer the greater? Then he shows the difference between imperfect and perfect. “For everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their faculties trained to distinguish good and evil.” He showed the difference from the ages of life. For just as to newborn infants we are accustomed to offer milk, but to those who have firmer teeth we then allow the enjoyment of every food, so to those who have imperfect faith we offer teaching proportioned to their weakness; but those who have received perfect [faith] … of the more perfect … teaching more clearly what he called milk, he added:
Textual problem in this passage: see the notes.
Heb 5:12–14 (quotation, high confidence) · Acts 2:22 (quotation, high confidence) · Acts 17:31 (allusion, high confidence) · 1 Cor 3:2 (quotation, high confidence) · 1 Cor 2:2 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the “milk” is the lowlier teaching about Christ's humanity, given first to those of weak faith, as Peter and Paul did, before the “solid food” of his divinity.
- Ref 5.12 covers Heb 5:12–14. Words are lost in the scan near the end (marked “…”). Latin debris from Migne's column removed. Quotations: Heb 5:12–14; Acts 2:22; 1 Cor 3:2; 1 Cor 2:2. Allusion: Acts 17:31.
Notes on the original text
- Digital text corrected (Latin debris from Migne's column; OCR slip; OCR slips; marginal verse numeral; marginal verse numerals and OCR slip; split word; κ read as χ): ιβ΄. ε Καὶ → « Καὶ; ἐσχηχόσι τελείαν → ἐσχηκόσι τελείαν; κέρυχες → κήρυκες; Ἴουδαίο:ς → Ἰουδαίοις; ἹΝΝαζωραῖον → Ναζωραῖον; συμδαίνοντα → συμβαίνοντα; Οὔτω καὶ → Οὕτω καὶ; τούτῶν → τούτων; προσηγόρευσς → προσηγόρευσε; γεγόγατε → γεγόνατε; οὗ στερεᾶς → οὐ στερεᾶς; εἴ, ιδ΄. « Πᾶς γὰρ ὃ → « Πᾶς γὰρ ὁ; αἰσθητήρ:α → αἰσθητήρια; τὸ Πα), 564 πέρι νοΐ Νοη αἰ ἢδς οἴ πὶ Γἐπ δα! 168 τί 6588 πὶ ν ἢαδιἱ δρυΐ υἱἃ δ. ν εἶϑο. ἢδια ἐπί πὶ ἢτ- Α γάλα → τὸ γάλα; στεγανωτέρους ὶυἱ « Νοη θει5. ν Ῥοϑβίχιδιη ἀμ! ται! ον 5. ἴῃ 46 608. ἰπϑίπηυεἱ εἶδ (α τὶ : αυὶ αἀ ἀδ Εἰ χὶϊ εἱ {τ ἐσχηχόσιν → στεγανωτέρους ἐσχηκόσιν; ἐπ ἤγαγε → ἐπήγαγε.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 5.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/5-12
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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 6
6.1PG 82
«Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. » Τίς δὲ ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος; ε« Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου. Καὶ τοῦτο ποιήσομεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεός. » Μεμψάμενος αὑτοῖς τὸ περὶ τὴν πίστιν ἀμφίβολον, τοῦτο γὰρ ἐκάλεσε γάλα, τῆς τελειότητος ἔχεσθαι παραινεῖ, καὶ τοῖς ἤδη καταβληθεῖσι θεμελίοις ἐποικοδομεῖν τὰ λοιπὰ, μὴ ἄλλον ἄνωθεν πηγνύναι θεμέλιον, Θεμέλιον δὲ τὴν πίστιν ἐκάλεσεν· ἔργα δὲ νεκρὰ τὴν πονηρίαν. Οἱ γὰρ πεπιστευκότες τὴν τούτων βδελυττόμενοι δυσοσμίαν, καὶ μεταμελείᾳ χρώμενοι, προσίασι τῷ θείῳ βαπτίσματι, καὶ διὰ τῆς ἱερατικῆς χειρὸς ὑποδέχονται τὴν χάριν τοῦ Πνεύματος, καὶ ἐν τῷ θείῳ βαπτίσματι τὸν τῆς ἀναστάσεως δεχόμενοι τύπον, προσμένουσι τὴν κοινὴν πάντων ἀνάστασιν, καὶ τὸ μέλλον κριτήριον. Ταῦτα στοιχεῖα ἐκάλεσε τῶν λογίων. Καθάπερ γὰρ τοῖς μειρακίοις ὁ γραμματιστὴς πρῶτον ὑποδείκνυσι τῶν στοιχείων τοὺς χαρακτῆρας" οὕτως οἱ τῆς εὐσεβείας διδάσκαλοι ταῦτα πρῶτα τοὺς πίστει προσιόντας παιδεύουσι. Λέγει τοίνυν ὁ θεῖος ᾿Απόστολος, ὅτι τῶν τελειοτέρων ἐφίεσθαι χρὴ, καὶ μὴ πάλιν ἄνωθεν μανθάνειν τὰ τῆς εὐσεβείας στοιχεῖα. Τὸ μέντοι, Καὶ τοῦτο ποιήσωμεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεὸς, τῷ ἄνω προσήρμοσε, Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. Καὶ τοῦτο ποιήσωμεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεὸς, ἀντὶ τοῦ, Σπουδάσωμεν, ἐπιθυμήσωμεν, πάντα πόνον ὑπὲρ τῆς τελειότητος ἀσπασώμεθα. Εἴωθε δὲ ὁ ᾿Απόστολος πάντα ἑξαρτᾷν τῆς θείας προμηθείας, Διὰ τοῦτο προστέθεικεν, ἐάνπερ ἐπιτρέπῃ ὁ θεός. Οὕτω καὶ Κορινθίοις ἐπιστέλλων ἔλεγεν " ε Ἐλεύσομαι δὲ πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ, » Πληθυντικῶς δὲ τὸ βάπτισμα τέθεικεν, οὐ πολλὰ εἶναι διδάσκων βαπτίσματα, ἀλλ ἐπειδὴ πολλοὶ τῆς τοῦ βαπτίσματος ἀπολαύουσι χάριτος. Ὅτι γὰρ ἕν ἐκήρυττε βάπτισμα, διδάσκει τὰ ἑξῆς " « ᾿Αδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὴν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος. Καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ τῶν, φη τίν, τοὺς τῷ παναγίῳ προσεληλυθότας βαπτίσματι, καὶ τῆς τοῦ θείου Πνεύματος χάριτος μετειληφότας, καὶ τῶν αἰωνίων ἀγαθῶν δεξαμένους τὸν τύπον, αὖθις προσελθεῖν, καὶ τυχεῖν ἑτέρου βαπτίσματος. Τοῦτο γὰρ οὐδέν ἐστιν ἕτερον, ἢ πάλιν τὸν Υἱὸν τοῦ Θεοῦ τῷ σταυρῷ προσηλῶσαι, καὶ τὴν γεγενημένην ἀτιμίαν πάλιν αὑτῷ προσάψαι. Ὥσπερ γὰρ ἅπαξ τὸ πάθος αὐτὸς ὑπέμεινεν, οὕτω καὶ ἡμᾶς ἅπαξ αὑτῷ προσήκει κοινωνῆσαι τοῦ πάθους. Συνθαπτόμεθα δὲ αὐτῷ διὰ τοῦ βαπτίσματος, καὶ συνανιστάμεθα. Οὐκ οἷόν τε οὖν ἡμᾶς πάλιν ἀπολαῦσαι τῆς τοῦ βαπτίσματος δωρεᾶς. Χριστὸς γὰρ ἀναστὰς ἐκ νεκρῶν οὐκ ἔτι ἀποθνήσκει, θάνατος αὑτοῦ οὐκ ἔτι κυριεύει " ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ ὃ δὲ ζῇ, ζῇ τῷ Θεῷ. Καὶ ἡμῶν δὲ ὁ παλαιὸς ἄνθρωπος συνεσταυρώθη ἐν τῷ βαπτίσματι, τοῦ θανάτου τὸν τύπον δεξάμενος. Καλὸν δὲ Θεοῦ ῥῆμα, τὴν ὑπόσχεσιν ἔφη τῶν ἀγαθῶν. Δυνάμεις δὲ μέλλοντος αἰῶνος τὸ βάπτισμα προσηγόρευσε, καὶ τὴν χάριν τοῦ Πνεύματος " διὰ τούτων γὰρ δυνατὸν τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν. Ταῦτα δὲ ὁ ᾿Απόστολος εἴρηκε, τοὺς ἐξ Ἰουδαίων πεπιστευκότας διδάσκων, μὴ νομίζειν τὸ πανάγιον βάπτισμα τοῖς Ἰουδαϊκοῖς ἐοικέναι βαπτίσμασιν. Ἐκεῖνα μὲν γὰρ οὐκ ἀμαρτήματα ἔλυεν, ἀλλὰ τὸν δοκοῦντα τοῦ σώματος ἐκάθαιρε μολυσμόν " οὗ δὴ χάριν, καὶ πολλὰ καὶ συνεχῶς προσεφέρετο. Τοῦτο δέ γε ἕν ἐστιν, ὅτε δὴ τοῦ σωτηρίου πάθους καὶ τῆς ἀναστάσεως ἔχον τὸν τύπον, καὶ προδιαγράφον ἡμῖν τὴν ἐσομένην ἀνάστασιν. Ταῦτα οἱ Ναυάτου κατὰ τῆς ἀληθείας ὁπλίζουσι τὰ ῥητὰ, μὴ συνιέντες ὡς ὁ θεῖος ᾿Απόστολος οὐ τὰ τῆς μετανοίας ἀπηγόρευσε φάρμακα, ἀλλὰ τοῦ θείου βαπτίσματος τὸν ὄρον ἐδίτὸν Υἱὸν τοῦ Θεοῦ, καὶ παραδειγματίζοντας. Παραδειγματίσαι γάρ ἔστι τὸ θεῖον μυστήριον, τὸ δὶς τούτου μεταλαχεῖν. Ὅτι γὰρ πανταχοῦ κηρύττει μετάνοιαν, μαρτυρεῖ μὲν τὰ πρὸς Κορινθίους αὐτῷ γεγραμμένα, μαρτυρεῖ δὲ τὰ πρὸς Γαλάτας ᾿ καὶ πανταχοῦ δὲ τούτους κατασπείρει τοὺς λόγους. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν. « Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ᾽ αὑτῆς πολλάκις ἐρχόμενον ὑετὸν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις, δι᾽ οὃς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας παρὰ τοῦ Θεοῦ. Ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους, ἀδόκιμος καὶ κατάρας ἐγγὺς, ἧς τὸ τέλος εἰς καῦσιν. » ᾿Απὸ τῆς εἰκόνος ἔδειξε μὲν, τίνων ἀγαθῶν ἀπολαύουσιν οἱ τοὺς ὡρίμους φέροντες τῆς εὐσεβείας καρπούς " τίνα δὲ πείσονται οἱ τὰς ἀχάνδὲ μεταφορικῶς τὴν διδασκαλίαν ἐκάλεσεν ᾿ οὕτω γὰρ καὶ ὁ προφήτης Ἡσαΐας εἴρηκε, μᾶλλον δὲ ὁ Θεὸς διὰ τοῦ Προφήτου " ε Καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ᾽ αὐτὸν ὑετόν. ν Καὶ ἐν τοῖς θείοις Εὐαγγελίοις " « Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. » Ἐπειδὴ δὲ αὐστηροτέροις ἐχρήσατο λόγοις, ἀκανθῶν καὶ πυρὸς μνημονεύσας, τὴν ἀπὸ τῆς εὐφημίας ψυχαγωγίαν προσφέρει.
«Dio aphentes ton tēs archēs tou Christou logon, epi tēn teleiotēta pherōmetha. » Tis de ho tēs archēs tou Christou logos? e« Mē palin themelion kataballomenoi metanoias apo nekrōn ergōn, kai pisteōs epi Theon, baptismōn didachēs, epitheseōs te cheirōn, anastaseōs te nekrōn, kai krimatos aiōniou. Kai touto poiēsomen, eanper epitrepę̄ ho Theos. » Mempsamenos hautois to peri tēn pistin amphibolon, touto gar ekalese gala, tēs teleiotētos echesthai parainei, kai tois ēdē katablētheisi themeliois epoikodomein ta loipa, mē allon anōthen pēgnynai themelion, Themelion de tēn pistin ekalesen; erga de nekra tēn ponērian. Hoi gar pepisteukotes tēn toutōn bdelyttomenoi dysosmian, kai metameleią chrōmenoi, prosiasi tǭ theiǭ baptismati, kai dia tēs hieratikēs cheiros hypodechontai tēn charin tou Pneumatos, kai en tǭ theiǭ baptismati ton tēs anastaseōs dechomenoi typon, prosmenousi tēn koinēn pantōn anastasin, kai to mellon kritērion. Tauta stoicheia ekalese tōn logiōn. Kathaper gar tois meirakiois ho grammatistēs prōton hypodeiknysi tōn stoicheiōn tous charaktēras" houtōs hoi tēs eusebeias didaskaloi tauta prōta tous pistei prosiontas paideuousi. Legei toinyn ho theios ᾿Apostolos, hoti tōn teleioterōn ephiesthai chrē, kai mē palin anōthen manthanein ta tēs eusebeias stoicheia. To mentoi, Kai touto poiēsōmen, eanper epitrepę̄ ho Theos, tǭ anō prosērmose, Dio aphentes ton tēs archēs tou Christou logon, epi tēn teleiotēta pherōmetha. Kai touto poiēsōmen, eanper epitrepę̄ ho Theos, anti tou, Spoudasōmen, epithymēsōmen, panta ponon hyper tēs teleiotētos aspasōmetha. Eiōthe de ho ᾿Apostolos panta hexartąn tēs theias promētheias, Dia touto prostetheiken, eanper epitrepę̄ ho theos. Houtō kai Korinthiois epistellōn elegen " e Eleusomai de pros hymas, ean ho Kyrios thelēsę̄, » Plēthyntikōs de to baptisma tetheiken, ou polla einai didaskōn baptismata, all epeidē polloi tēs tou baptismatos apolauousi charitos. Hoti gar hen ekērytte baptisma, didaskei ta hexēs " « ᾿Adynaton gar tous hapax phōtisthentas, geusamenous te tēs dōreas tēs epouraniou, kai metochous genēthentas Pneumatos hagiou, kai kalēn geusamenous Theou rhēma, dynameis te mellontos aiōnos. Kai parapesontas, palin anakainizein eis metanoian, anastaurountas heautois ton Huion tou tōn, phē tin, tous tǭ panagiǭ proselēlythotas baptismati, kai tēs tou theiou Pneumatos charitos meteilēphotas, kai tōn aiōniōn agathōn dexamenous ton typon, authis proselthein, kai tychein heterou baptismatos. Touto gar ouden estin heteron, ē palin ton Huion tou Theou tǭ staurǭ prosēlōsai, kai tēn gegenēmenēn atimian palin hautǭ prosapsai. Hōsper gar hapax to pathos autos hypemeinen, houtō kai hēmas hapax hautǭ prosēkei koinōnēsai tou pathous. Synthaptometha de autǭ dia tou baptismatos, kai synanistametha. Ouk hoion te oun hēmas palin apolausai tēs tou baptismatos dōreas. Christos gar anastas ek nekrōn ouk eti apothnēskei, thanatos hautou ouk eti kyrieuei " ho gar apethane, tę̄ hamartią apethanen ephapax ho de zę̄, zę̄ tǭ Theǭ. Kai hēmōn de ho palaios anthrōpos synestaurōthē en tǭ baptismati, tou thanatou ton typon dexamenos. Kalon de Theou rhēma, tēn hyposchesin ephē tōn agathōn. Dynameis de mellontos aiōnos to baptisma prosēgoreuse, kai tēn charin tou Pneumatos " dia toutōn gar dynaton tōn epēngelmenōn tychein agathōn. Tauta de ho ᾿Apostolos eirēke, tous ex Ioudaiōn pepisteukotas didaskōn, mē nomizein to panagion baptisma tois Ioudaïkois eoikenai baptismasin. Ekeina men gar ouk amartēmata elyen, alla ton dokounta tou sōmatos ekathaire molysmon " hou dē charin, kai polla kai synechōs prosephereto. Touto de ge hen estin, hote dē tou sōtēriou pathous kai tēs anastaseōs echon ton typon, kai prodiagraphon hēmin tēn esomenēn anastasin. Tauta hoi Nauatou kata tēs alētheias hoplizousi ta rhēta, mē synientes hōs ho theios ᾿Apostolos ou ta tēs metanoias apēgoreuse pharmaka, alla tou theiou baptismatos ton oron editon Huion tou Theou, kai paradeigmatizontas. Paradeigmatisai gar esti to theion mystērion, to dis toutou metalachein. Hoti gar pantachou kēryttei metanoian, martyrei men ta pros Korinthious autǭ gegrammena, martyrei de ta pros Galatas ᾿ kai pantachou de toutous kataspeirei tous logous. Hēmeis de epi ta synechē tēs hermēneias badisōmen. « Gē gar hē piousa ton ep᾽ hautēs pollakis erchomenon hyeton, kai tiktousa botanēn eutheton ekeinois, di᾽ hoos kai geōrgeitai, metalambanei eulogias para tou Theou. Ekpherousa de akanthas kai tribolous, adokimos kai kataras engys, hēs to telos eis kausin. » ᾿Apo tēs eikonos edeixe men, tinōn agathōn apolauousin hoi tous hōrimous pherontes tēs eusebeias karpous " tina de peisontai hoi tas achande metaphorikōs tēn didaskalian ekalesen ᾿ houtō gar kai ho prophētēs Hēsaïas eirēke, mallon de ho Theos dia tou Prophētou " e Kai tais nephelais enteloumai tou mē brexai ep᾽ auton hyeton. n Kai en tois theiois Euangeliois " « Ei tis dipsą, erchesthō pros me, kai pinetō. » Epeidē de austēroterois echrēsato logois, akanthōn kai pyros mnēmoneusas, tēn apo tēs euphēmias psychagōgian prospherei.
“Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection.” And what is the word of the beginning of Christ? “Not laying again a foundation of repentance from dead works and of faith toward God, of teaching about baptisms, and of laying on of hands, and of resurrection of the dead and eternal judgment. And this we will do, if God permits.” Having blamed them for their wavering about the faith (for this is what he called milk), he exhorts them to hold to perfection and to build the rest upon the foundations already laid, and not to fix another foundation from the beginning. He called faith the foundation, and wickedness dead works. For those who have believed, loathing the stench of these and using repentance, come to divine baptism, and through the priestly hand receive the grace of the Spirit, and, receiving in divine baptism the type of the resurrection, await the common resurrection of all and the judgment to come. These he called the elements of the oracles. For just as the schoolmaster first shows boys the shapes of the letters, so the teachers of godliness teach these things first to those who come to the faith. So the divine Apostle says that one must aim at the more perfect things, and not learn again from the beginning the elements of godliness. But “And this we will do, if God permits” he joined to what was said above: “Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection. And this we will do, if God permits”: in place of “let us be eager, let us desire, let us embrace every toil for the sake of perfection.” The Apostle is accustomed to make everything depend on divine providence; for this reason he added “if God permits.” So too, writing to the Corinthians, he said: “I will come to you, if the Lord wills.” He set baptism in the plural, not teaching that there are many baptisms, but because many enjoy the grace of baptism. For that he preached one baptism, what follows teaches: “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and become sharers of the Holy Spirit, and tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance, since they crucify again for themselves the Son of …” [It is impossible], he says, for those who have come to the all-holy baptism, and have received the grace of the divine Spirit, and have accepted the type of the eternal good things, to come again and obtain another baptism. For this is nothing else than to nail the Son of God to the cross again, and to attach to him again the dishonour that took place. For just as he himself underwent the passion once, so we too must share in his passion once. We are buried with him through baptism, and we rise with him. It is not possible, then, for us to enjoy the gift of baptism again. “For Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For the death he died, he died to sin once for all; but the life he lives, he lives to God.” And our old man too was crucified with him in baptism, having received the type of death. “The goodness of the word of God” he called the promise of the good things. And he called baptism and the grace of the Spirit “the powers of the age to come”; for through these it is possible to obtain the promised good things. The Apostle said these things to teach those who had believed from the Jews not to think that the all-holy baptism resembles the Jewish baptisms. For those did not loose sins, but cleansed the apparent defilement of the body; for this reason they were offered many times and continually. But this baptism is one, since it has the type of the saving passion and of the resurrection, and prefigures for us the resurrection to come. These words the followers of Novatus arm against the truth, not understanding that the divine Apostle did not forbid the remedies of repentance, but laid down the rule of divine baptism … the Son of God, and put him to open shame.” For to put the divine mystery to open shame is to partake of it twice. For that he preaches repentance everywhere, what he wrote to the Corinthians bears witness, and what he wrote to the Galatians bears witness too; and he sows these words everywhere. But let us proceed to the continuation of the interpretation. “For land that drinks the rain that often comes upon it, and produces vegetation useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.” By the image he showed what good things those enjoy who bear the ripe fruits of godliness, and what those will suffer who [bear] thorns … And metaphorically he called the teaching [rain]; for so the prophet Isaiah too said, or rather God through the Prophet: “And I will command the clouds not to rain rain upon it.” And in the divine Gospels: “If anyone thirsts, let him come to me and drink.” And since he had used rather harsh words, mentioning thorns and fire, he offers the comfort of praise.
Textual problem in this passage: see the notes.
Heb 6:1–8 (quotation, high confidence) · 1 Cor 4:19 (quotation, high confidence) · Rom 6:4 (allusion, high confidence) · Rom 6:9–10 (quotation, high confidence) · Rom 6:6 (allusion, high confidence) · Eph 4:5 (allusion, low confidence) · 2 Cor 2:7 (allusion, low confidence) · Gal 6:1 (allusion, low confidence) · Isa 5:6 (quotation, high confidence) · John 7:37 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the “elements” of Heb 6:1–2 as the first teaching of converts, and reads Heb 6:4–6 as forbidding a second baptism, not repentance, against the Novatianists.
- Ref 6.1 covers Heb 6:1–8. The end of the lemma of 6:6 and the start of the comment are lost in the scan (marked “…”); a displaced line with the end of the lemma (“the Son of God, and put him to open shame”) stands later, after “the rule of divine baptism”, and is translated there. Theodoret's reading against the Novatianists (that 6:4–6 excludes rebaptism, not repentance after baptism) is translated as written. Latin debris and footnotes from Migne's column removed. Quotations: Heb 6:1–8; 1 Cor 4:19; Rom 6:9–10; Isa 5:6; John 7:37. Allusions: Rom 6:4, 6; Eph 4:5; 2 Cor 2:7; Gal 6:1.
Notes on the original text
- Digital text corrected (Latin debris and footnotes from Migne's column; Latin debris from Migne's column; Latin debris from Migne's column inside a word; Latin debris from Migne's column; OCR slips; OCR slip; OCR slips; footnote mark; marginal verse numeral; marginal verse numerals; stray letter; stray mark; stray mark and OCR slips; verse numerals and OCR slip; κ read as χ): α. «Διὸ → «Διὸ; χαταθαλλόμενοι → καταβαλλόμενοι; ([΄, Υ.) βαπτισμῶν διδαχῇς → βαπτισμῶν διδαχῆς; ἀναστάσεώς -ε νεκρῶν → ἀναστάσεώς τε νεκρῶν; Καὶ τοῦτο ποιήσομεν "δ, ἐάνπερ → Καὶ τοῦτο ποιήσομεν, ἐάνπερ; ἀμφίδολον, τοῦτο γὰρ ἑκάλεσς → ἀμφίβολον, τοῦτο γὰρ ἐκάλεσε; χαταθληθεῖσι → καταβληθεῖσι; ἐκάλεσεν ᾿ ἔργα δὲ γεχρὰ φὴν → ἐκάλεσεν· ἔργα δὲ νεκρὰ τὴν; αύπον, προσμένουσ! → τύπον, προσμένουσι; ἐχάλεσι → ἐκάλεσε; Κσθάπερ → Καθάπερ; εὑσεδείας διδάσκαλοι → εὐσεβείας διδάσκαλοι; παιδεύουσι, ἈΑέγει → παιδεύουσι. Λέγει; πελειωτέν ρων → τελειοτέρων; τὰ τῆς εὐσεδείας στοιχεῖα → τὰ τῆς εὐσεβείας στοιχεῖα; μέντο: → μέντοι; Χριστοῦ.16γον, ἐπὶ τὴν τειλειότητα → Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα; ὁ θεδξ, ἀντὶ → ὁ Θεὸς, ἀντὶ; προστέθειχεν → προστέθεικεν; δαιοιῃ δὰ νοβ, δἰ θοπιίπυιβ νοϊυθτὶ! ἃ, ν Ροϑυΐι δι- Ὁ → ; Ἐλεὺπὶ πίη, 6085, 40] 56τοὶ πα ὡς σομαι → Ἐλεύσομαι; δ-ς΄. ε ᾿Αδύνατον → « ᾿Αδύνατον; :τόκους → μετόχους; ἀναχαινίξειν εἰς Α Ομ] νεηϊμτὶ, οἱ ρτγοϊαρϑὶ 5 ηΐ, ΓΠΓΒΙΒ Γοπονασὶ δι μετάνοιαν → ἀνακαινίζειν εἰς μετάνοιαν; Πνεύματο:; χάριτο; μετεἰληφότας → Πνεύματος χάριτος μετειληφότας; Ὑὰρ ἅπαξ → γὰρ ἅπαξ; προσέχει κοινωνῆσαι → προσήκει κοινωνῆσαι; ἀπολαῦσαι: → ἀπολαῦσαι; ποῦ θανάτου → τοῦ θανάτου; Καιλὸν → Καλὸν; διδάτζων͵ → διδάσκων,; «οἷς Ἰουδαϊκοῖς ἐοιχένχι → τοῖς Ἰουδαϊκοῖς ἐοικέναι; δυχοῦντα → δοκοῦντα; ἐχάθαιρε → ἐκάθαιρε; καὶ πολλὰ" καὶ συνεχῶς προδσεςέρετο → καὶ πολλὰ καὶ συνεχῶς προσεφέρετο; ἕν ο ἔστιν → ἕν ἐστιν; «ἧς ἀληθείας ὀὁπλίζουσι → τῆς ἀληθείας ὁπλίζουσι; θεῖο: ᾿Απόστολος → θεῖος ᾿Απόστολος; τὸ δὲς → τὸ δὶς; χατασπείρει → κατασπείρει; Ἡρεῖ; δὲ → Ἡμεῖς δὲ; ζ΄, η΄. ε Γῆ → « Γῆ; Ἐρχόμενον → ἐρχόμενον; τέχτουσα → τίκτουσα; μεταλαμδάνει εὐλοτίας → μεταλαμβάνει εὐλογίας; τριδόλους → τριβόλους; ἀγαγῶν → ἀγαθῶν; εὐσεδείας καρπούς → εὐσεβείας καρπούς; τὴν ὁ οι). νἱ, 9, 10. Πα θεῖ, οἱ οϑίδηιι! Πα 6 1.8..» Οἰηΐπο, παῖ, Ἰαπι θεΐ γυγδιι5. οὐ οἰ ἤρατο, οἱ θϑύει 418 ρτίυϑ Οροι μᾶτοι τὰς 651, {πὰ οἴα- [γα νυ 556 ᾿πϑϑὶ- Ὀϊ να απ δὲ (418- 115. Ετ εις. 1, 8. « τηϑίΐϊο ἐδ ἰπ δοπιθιβίϊοπεπι. » Εκ δἰ πη Α διδασκαλίαν → τὴν διδασκαλίαν; Ει αἰοησπι, ἐσ ἰδ ὰδ σοηβοί δι οποπὶ δά θεῖ: ἃ ν᾽ ]65 δὰ 501 ὅς ἐπίδῃ). αυἰϊὰ οἶϊ, δὶ 16. Εἰ δϑἀ πιὸ Ἡσαῖας → Ἡσαΐας; Προφῇτου → Προφήτου; με,, καὶ → με, καὶ.
Cite (SBL): Theodoret, Interp. Heb. 6.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-1
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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.
6.9PG 82
« Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν. » Καὶ ἵνα μὴ δόξῃ κολακείᾳ μᾶλλον, ἣ ἀληθείᾳ κεχρῆσθαι, τῶν ἤδη κατωρθωμένων αὐτοῖς ἀναμιμνήσκει, προθυμοτέρους ταύτῃ περὶ τὰ θεῖα ποιῶν. « Οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν, καὶ τοῦ κόπου τῆς ἀγάπης, ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὑτοῦ, διακονήσαντες τοῖς ἁγίοις, καὶ διακονοῦντες. ν» Ταῦτα τοίνυν αὐτοῖς συνειδὼς τί δήποτε νωθροὺς καλεῖς, καὶ νηπίους, καὶ … « Ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄκρι τέλους, ἵνα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. » Αἰνίττεται διὰ τῶν λόγων, ὡς πολλὴν μὲν ἐξ ἀρχῆς ἐπεδείξαντο μακροθυμίαν· ἤμβλυνε δὲ ταύτην τὰ συνεχῆ καὶ ἐπάλληλα τῶν ἐναντίων κύματα. Καὶ οἰκείαν δὲ φιλοστοργίαν ὑπέφηνεν. Ἐφίεμαι γὰρ, φησὶ, καὶ λίαν ποθῶ μετ' ἐκείνης ὑμᾶς τῆς προθυμίας ὁρᾷν ἀεί. “Ἔσται δὲ τοῦτο, εἰ δίχα πάσης ἀμφιβολίας τὰς δεδομένας ὑμῖν τῶν μελλόντων ἐλπίδας κατάσχοιτε, εἰς τοὺς διὰ πίστεως περιφανεῖς γεγενημένους ἀφορῶντας ἁγίους, οἵ διὰ πολλῆς καρτερίας τῶν ἐπηγγελμένων ἀγαθῶν ἀπέλαυσαν. Καὶ τῶν μὲν πλειόνων μετὰ τὴν παρεξέτασιν ποιεῖται τὴν μνήμην τέως δὲ τὸν πατριάρχην ᾿Αβραὰμ εἰς μέσον ἄγει, καὶ δείκνυσι τὰς μὲν θείας ἐπαγγελίας δεξάμενον, μετὰ πλεῖστον δὲ χρόνον τὸ τούτων θεασάμενον πέρας. « Τῷ γὰρ ᾿Αβραὰμ ἐπαγγειλάμενος ὁ θεὸς, ἐπεὶ κατ᾽ οὐδενὸς εἶχε μείζονος ὀμόσαι, ὥμοσε καθ᾽ ἑαυτοῦ, λέγων’ Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε. Καὶ οὕτως μακροθυμήσας ἐπέτυχε τῆς ἐπαγγελίας. » Ἔδειξε τοῦ ἐπαγγειλαμένου τὴν ἀλήθειαν. Θεὸς γὰρ, φησὶν, ἦν οὐδὲν ὑπερκείμενον ἔχων᾽ καὶ μάρτυς ὁ ὄρκος" καθ᾽ ἑαυτοῦ γὰρ ὀμώμοκεν. ᾿Αλλ᾽ ὅμως καὶ ὑποσχόμενος, καὶ μεθ᾽ ὅρκων τοῦτο ποιησάμενος, οὐκ εὐθὺς τὰς ἐπαγγελίας ἐπλήρωσεν" ἀλλ᾽ ἐδεήθη καρτερίας ὁ πατριάρχης πολλῆς, καὶ πλείστου χρόνου διεληλυθότος, οὕτως εἶδε τὴν τῆς ἐπαγγελίας ἀλήθειαν" διδάσκει δὲ καὶ τίνος χάριν ὀμώμοκε, καὶ τί δήποτε καθ᾽ ἑαυτοῦ … οὐσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὄρκος. » Ἔθος τοῖς ἀνθρώποις ὄρκῳ βεβαιοῦν τοὺς λόγους, ἔθος δὲ αὐτοῖς καὶ κατὰ τῶν … « Ἐν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ τον τῆς βουλῆς αὑτοῦ, ἐμεσίτευσεν ὄρκῳ. ν Τούτου … λόμενος τῆς ἐπαγγελίας τὸ ἀψευδὲς, καὶ ὡς ἀδύνατον ἄλλο τι μετὰ τὸν ὄρκον βουλεύσασθαι.
« Pepeismetha de peri hymōn, agapētoi, ta kreittona, kai echomena sōtērias, ei kai houtōs laloumen. » Kai hina mē doxę̄ kolakeią mallon, hē alētheią kechrēsthai, tōn ēdē katōrthōmenōn autois anamimnēskei, prothymoterous tautę̄ peri ta theia poiōn. « Ou gar adikos ho theos epilathesthai tou ergou hymōn, kai tou kopou tēs agapēs, hēs enedeixasthe eis to onoma hautou, diakonēsantes tois hagiois, kai diakonountes. n» Tauta toinyn autois syneidōs ti dēpote nōthrous kaleis, kai nēpious, kai … « Epithymoumen de hekaston hymōn tēn autēn endeiknysthai spoudēn pros tēn plērophorian tēs elpidos akri telous, hina mē nōthroi genēsthe, mimētai de tōn dia pisteōs kai makrothymias klēronomountōn tas epangelias. » Ainittetai dia tōn logōn, hōs pollēn men ex archēs epedeixanto makrothymian; ēmblyne de tautēn ta synechē kai epallēla tōn enantiōn kymata. Kai oikeian de philostorgian hypephēnen. Ephiemai gar, phēsi, kai lian pothō met' ekeinēs hymas tēs prothymias horąn aei. “Estai de touto, ei dicha pasēs amphibolias tas dedomenas hymin tōn mellontōn elpidas kataschoite, eis tous dia pisteōs periphaneis gegenēmenous aphorōntas hagious, hoi dia pollēs karterias tōn epēngelmenōn agathōn apelausan. Kai tōn men pleionōn meta tēn parexetasin poieitai tēn mnēmēn teōs de ton patriarchēn ᾿Abraam eis meson agei, kai deiknysi tas men theias epangelias dexamenon, meta pleiston de chronon to toutōn theasamenon peras. « Tǭ gar ᾿Abraam epangeilamenos ho theos, epei kat᾽ oudenos eiche meizonos omosai, hōmose kath᾽ heautou, legōn’ Ē mēn eulogōn eulogēsō se, kai plēthynōn plēthynō se. Kai houtōs makrothymēsas epetyche tēs epangelias. » Edeixe tou epangeilamenou tēn alētheian. Theos gar, phēsin, ēn ouden hyperkeimenon echōn᾽ kai martys ho orkos" kath᾽ heautou gar omōmoken. ᾿All᾽ homōs kai hyposchomenos, kai meth᾽ horkōn touto poiēsamenos, ouk euthys tas epangelias eplērōsen" all᾽ edeēthē karterias ho patriarchēs pollēs, kai pleistou chronou dielēlythotos, houtōs eide tēn tēs epangelias alētheian" didaskei de kai tinos charin omōmoke, kai ti dēpote kath᾽ heautou … ousi, kai pasēs autois antilogias peras eis bebaiōsin ho orkos. » Ethos tois anthrōpois orkǭ bebaioun tous logous, ethos de autois kai kata tōn … « En hǭ perissoteron boulomenos ho Theos epideixai tois klēronomois tēs epangelias to ton tēs boulēs hautou, emesiteusen orkǭ. n Toutou … lomenos tēs epangelias to apseudes, kai hōs adynaton allo ti meta ton orkon bouleusasthai.
“But we are persuaded of better things concerning you, beloved, things that belong to salvation, even though we speak in this way.” And so as not to seem to use flattery rather than truth, he reminds them of what they had already achieved, making them by this more eager for divine things. “For God is not unjust so as to forget your work and the labour of love that you showed toward his name, in serving the saints and still serving them.” Knowing these things of them, then, why do you call them dull, and infants, and … “And we desire each of you to show the same zeal for the full assurance of hope to the end, so that you may not become dull, but imitators of those who through faith and patience inherit the promises.” He hints through these words that they had shown much patience from the beginning, but the continual and successive waves of their opponents had blunted it. And he displayed his own affection too: For I long, he says, and greatly yearn to see you always with that eagerness. And this will be, if without any doubt you hold fast the hopes of things to come that have been given you, looking to the saints who became illustrious through faith, who through great endurance enjoyed the promised good things. Of most of them he makes mention after the comparison; for the moment he brings forward the patriarch Abraham, and shows that he received the divine promises, but saw their fulfilment after a very long time. “For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying: Surely, blessing I will bless you, and multiplying I will multiply you. And so, having patiently endured, he obtained the promise.” He showed the truthfulness of the one who promised. For he was God, he says, having nothing above him; and the oath is a witness, for he swore by himself. Yet even after promising, and doing this with oaths, he did not at once fulfil the promises; but the patriarch needed great endurance, and only after a very long time had passed did he see the truth of the promise. And he teaches also why he swore, and why by himself … “and for them an oath is the end of all dispute, for confirmation.” It is the custom of men to confirm their words by an oath, and their custom also [to swear] by … “In this way God, wishing to show more abundantly to the heirs of the promise the unchangeableness of his counsel, guaranteed it with an oath.” … wishing [to show] the truthfulness of the promise, and that it is impossible to plan anything else after the oath.
Textual problem in this passage: see the notes.
Heb 6:9–17 (quotation, high confidence) · Gen 22:16–17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's praise of the readers' past service and his call to patient hope, using Abraham, who received God's sworn promise and saw it fulfilled only after long endurance.
- Ref 6.9 covers Heb 6:9–17. Words are lost in the scan in several places (marked “…”), including the first half of the lemma of 6:16 (“For men swear by something greater”). Latin debris and footnotes from Migne's column removed. Quotations: Heb 6:9–17; Gen 22:16–17.
Notes on the original text
- Digital text corrected (Latin debris and verse numeral; words lost; Latin debris from Migne's column; Latin debris from Migne's column inside a word; Latin debris from Migne's column; words lost; OCR slip; OCR slips; footnote marks; footnotes and Latin debris from Migne's column; words lost; marginal verse numeral; marginal verse numerals and OCR slip; marginal verse numerals; words lost; stray mark; κ read as χ; κ read as χ; stray letter): θ΄. « Πεπείσμεθα → « Πεπείσμεθα; κχολαχείᾳ → κολακείᾳ; χατωρθωμένων → κατωρθωμένων; {. ε Οὐ γὰρ → « Οὐ γὰρ; ἔργον ὑμῶν → ἔργου ὑμῶν; καὶ εὖ» ια΄, ιβ΄. « → καὶ … «; ἕχαστον → ἕκαστον; χληρονομούντων → κληρονομούντων; Αἰνέττεται → Αἰνίττεται; μάκροθυμίαν" ἢμδλυνε → μακροθυμίαν· ἤμβλυνε; συνεχῇ → συνεχῆ; ἀμφιθολίας τὰς δεδομένας ὑμὶν → ἀμφιβολίας τὰς δεδομένας ὑμῖν; πᾶρἐξέτασιν → παρεξέτασιν; ᾿Αδραὰμ εἰς μέσον → ᾿Αβραὰμ εἰς μέσον; πὸ τούτων → τὸ τούτων; ιγτ-ἰε΄. ε Τῷ γὰρ ᾿Αδραὰμ → « Τῷ γὰρ ᾿Αβραὰμ; θεὸς, ἐπεὶ " κατ᾽ οὐδενὸς "' εἶχε μείζονος → θεὸς, ἐπεὶ κατ᾽ οὐδενὸς εἶχε μείζονος; ἑαντοῦ → ἑαυτοῦ; σὲ, καὶ πληθύνων → σε, καὶ πληθύνων; μαχροθυμήσας ἢ ἐπέτυχε → μακροθυμήσας ἐπέτυχε; γὰρ ὁμώμοχεν → γὰρ ὀμώμοκεν; μεθ᾽ ὄρ’ χων → μεθ᾽ ὅρκων; ἐπαγγελίας ᾿ ἐπλήρωσεν → ἐπαγγελίας ἐπλήρωσεν; τῖνος χάριν ὁμώμοχε → τίνος χάριν ὀμώμοκε; καθ᾽ ἑαυτοῦ πὲ- "9 ἐπειδὴ αἀ Ζεγοπι. χχπ, 8, 564 δὰ Ὀαπ, χη, ὅ, ἐπεί, δι οὐδενὸς ἄλλου ἴῃ υἱγοᾷυς οὐσι, → καθ᾽ ἑαυτοῦ … οὐσι,; βε- 5. Ἰυταηΐ, εἰ οπιη 8 δαίωσιν → βεβαίωσιν; βεδαιοῦν → βεβαιοῦν; πιϊπίθιιβ, δᾶ ιξ΄. ε« Ἐν ᾧ → … « Ἐν ᾧ; ἐπι- Υγεκβ. 11. «εἴπ 400 δθυπάδηιϊι8 γο δεῖξαι → ἐπιδεῖξαι; οΟμΠΒΙ ἢ] 50], ἱπιεγροβυϊὶ [8] υγαπάππ). ε ΕΔ ἀδ → … ; τῆ; ἐπαγγελίας → τῆς ἐπαγγελίας; αἱ ροβὶ [5] γαπάτπι αἰϊυ ἃ βιδίιοτεῖ, → .
Cite (SBL): Theodoret, Interp. Heb. 6.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-9
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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.
6.18PG 82
« Ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφεύγοντες κρατῆσαι τῆς προκειμένης ἐλπίδος. ν» Δύο πράγματα τὸν λόγον καὶ τὸν ὅρκον εἴρηκε. Καὶ μόνῳ γὰρ λόγῳ χρώμενος ὁ Θεὸς πληροῖ τὴν ὑπόσχεσιν' πολλῷ δὲ μᾶλλον ὄρκον συνάπτων τῷ λόγῳ. Τοῦτο δὲ, φησὶ, πεποίηκεν ἡμᾶς παραθαῤῥύνων, καὶ προσμένειν τὰς θείας ἐπαγγελίας παρασκευάζων, καὶ μὴ ἀπιστεῖν ἐπειδήπερ οὐκ ὁρῶμεν τὰς ὑποσχέσεις. Ἐλπὶς γὰρ βλεπομένη οὐκ ἔστιν
« Hina dia dyo pragmatōn ametathetōn, en hois adynaton pseusasthai Theon, ischyran paraklēsin echōmen hoi katapheugontes kratēsai tēs prokeimenēs elpidos. n» Dyo pragmata ton logon kai ton horkon eirēke. Kai monǭ gar logǭ chrōmenos ho Theos plēroi tēn hyposchesin' pollǭ de mallon orkon synaptōn tǭ logǭ. Touto de, phēsi, pepoiēken hēmas paratharrhynōn, kai prosmenein tas theias epangelias paraskeuazōn, kai mē apistein epeidēper ouk horōmen tas hyposcheseis. Elpis gar blepomenē ouk estin
“So that through two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.” He has called the word and the oath two things. For God fulfils his promise even when he uses only a word; much more when he joins an oath to the word. And this, he says, he has done to encourage us and to prepare us to await the divine promises, and not to disbelieve because we do not see the promises. For “hope that is seen is not hope” …
Heb 6:18 (quotation, high confidence) · Rom 8:24 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that God's word and oath are the two unchangeable things that give believers firm hope in promises not yet seen.
- Latin debris from Migne's column removed; the section breaks off at the end (marked “…”). Quotations: Heb 6:18; Rom 8:24.
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 a word; OCR slips; OCR slip; column letter; footnote marks; marginal verse numeral and footnote number): ιη΄. ε Ἵνα 3 διὰ → « Ἵνα διὰ; ἐν γεμ5. 18. « ὕ᾽ οἷς → ἐν οἷς; οἱ καταφεύγοντες "" κρατῆσαι → οἱ καταφεύγοντες κρατῆσαι; προκειμένῆς → προκειμένης; τὸν ὅρ- ἴδηι 5ραπι. » Πυὰβ Γαδ ἀΐχὶῖ, ΒΘΓΠΙΟΠΟΠΙ οἱ χὸν → τὸν ὅρκον; Β πληροῖ → πληροῖ; ὄρκον σὺν- ἰῃηρὶοῖ ργοπιβοίοηοπὶ : ἅπτων → ὄρκον συνάπτων; ὁρῶ- φχβροοίοιημ, οἱ ηοη ἤχῳ ὑποσχέσξις → ὁρῶμεν τὰς ὑποσχέσεις; ῃρῃ νἱάθηιι8, 5065 δηΐπὶ 40 πῖον ἐ → .
Cite (SBL): Theodoret, Interp. Heb. 6.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-18
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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.
6.19PG 82
« Ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς (τουτέστι τὴν ἐλπίδα), ἀσφαλῆ τε καὶ βεβαίαν, καὶ ταπέτασμω τὸν οὐρανὸν ἐκάλεσε. Τὴν γὰρ τῶν οὐρανῶν βασιλείαν ὑπέσχετο δώσειν τοῖς εἰς αὐτὸν πεπιστευκόσιν ὁ Κύριος. Ἐκεῖνα, φησὶν, ἐλπίζομεν τὰ ἀγαθὰ, ταύτην κατέχομεν τὴν ἐλπίδα, καθάπερ ἄγκυραν ἱεράν. Καὶ γὰρ ἄγκυρα ἐν τῷ βυθῷ κεκρυμμένη, οὐκ ἐᾷ κλονεῖσθαι τὰς ἡμετέρας ψυχάς. Δείκνυσι πο οὐ τὰ ἑτέρωθεν ἀναντίῤῥητον τῶν ἀγαθῶν τὴν ἐλ- «Ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν. Ἰησοῦς.» Δι᾽ ἡμᾶς, φησὶν, ἐνηνθρώπησε, δι' ἡμᾶς τὸ σῶμα τῷ θανάτῳ παρέδωκε, καὶ καταλύσας τὸν θάνατον εἰς οὐρανοὺς ἀνελήλυθεν ἀπαρχὴ τῶν κεκοιμημένων γενόμενος. Ἡὔξησε δὲ τὸ θάρσος τῇ τοῦ προδρόμου προσηγορίᾳ. Εἰ γὰρ πρόδρομος ἡμῶν ἐστι, καὶ ὑπὲρ ἡμῶν ἀνελήλυθεν, ἀνάγκη καὶ ἡμᾶς ἀκολουθῆσαι, καὶ τῆς ἀνόδου τυχεῖν. Τοῦτο καὶ ὁ Κύριος τοῖς ἀποστόλοις ἔφη" « Πολλαὶ μοναὶ παρὰ τῷ Πατρί μου. Εἰ δὲ μή γε, εἶπον ἂν ὑμῖν ὅτι Πορεύσομαι, καὶ ἑτοιμάσω τόπον ὑμῖν. Κἂν πορευθῶ, καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἐλεύσομαι πρὸς ὑμᾶς, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵν᾽ ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε.» Οὕτω καὶ ἐνταῦθα, ὅπου πρόδρομος ὑπὲρ ἡμῶν Ἰησοῦς. ᾿Αναλαμβάνει δὲ καὶ τὸν περὶ τῆς ἀρχιερωσύνης λόγον. « Κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. » Ἐκ τῆς προφητικῆς τοῦτο εἴληφε μαρτυρίας. « Σὺ γὰρ εἶ, φησὶν, ἀρχιερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » ᾿Αρχιερεὺς δὲ εἰς τὸν αἰῶνά ἐστιν, οὐκ ὡς θυσίας προσφέρων, ἅπαξ γὰρ τὸ ἑαυτοῦ προσενήνοχε σῶμα" ἀλλ᾽ ὡς μεσίτης προσάγων τῷ Πατρὶ τοὺς πιστεύοντας. Δι᾿ αὑτοῦ γὰρ, φησὶν, ἐσχήκαμεν τὴν προσαγωγὴν ἀμφότεροι πρὸς τὸν Πατέρα. Καὶ αὑτὸς δὲ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησίν" «ε Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι᾽ ἐμοῦ. » Εἰδέναι μέντοι χρὴ, ὡς τῶν πρὸς τὸν ᾿Αβραὰμ γεγενημένων ὄρκων ὁ θεῖος ᾿Απόστολος ἐμνημόνευσεν, ὥστε δειχθῆναι τὸ τῆς θείας βουλῆς ἀμετάθετον, Προκατασκευάζει γὰρ τῆς κατὰ τάξιν Μελχισεδὲκ ἀρχιερωσύνης τὸ βέβαιον. Καὶ ἐνταῦθα γὰρ ὄρκος τῷ λόγῳ συνέζευκται. Ἣν μέντοι πολλάκις ὤδινε ποιήσασθαι σύγκρισιν, ἐπὶ τοῦ παρόντος ποιεῖται" καὶ πρῶτον τῆς κατὰ τὸν Μελχισεδὲκ ἱστορίας ἀναμιμνήσκει. « Οὗτος γὰρ ὁ Μελχισεδὲκ, βασιλεὺς Σαλὴμ, ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου, ὁ συναντήσας ᾿Αβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων, καὶ εὐλογήσας αὐτόν· ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν ᾿Αβραάμ. » ᾿Αφηγηματικῶς μὲν δοκεῖ ποιεῖσθαι τοὺς λόγους" προκατασκευάζει δὲ τὸ προκείμενον. Τούτου γὰρ δὴ χάριν καὶ τὸν ᾿Αβραὰμ ἔδειξεν εὐλογούμενον, καὶ τῶν λαφύρων τὴν δεκάτην προσφέροντα, ἵνα δείξῃ καὶ τῷ τύπῳ τὸν πατριάρχην παραχωροῦντα. Εἶτα καὶ ἀπὸ τῶν ὀνομάτων αὐτοῦ τὸ μέγεθος δείκνυσι. ε Πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα καὶ βασιλεὺς Σαλὴμ, ὅ ἔστι βασιλεὺς εἰρήνης. » Τοῦτο τὸ Μελχισεδὲκ ὄνομα, κατὰ τὴν Ἑβραίων καὶ Σύρων φωνὴν, βασιλεὺς δικαιοσύνης σημαίνει. Οὗτος δὲ τῆς Σαλὴμ ἐβασίλευσεν’ ἑρμηνεύεται δὲ τὸ Σαλὴμ εἰρήνη, Δεῖξαι τοίνυν βούλεται διὰ τούτων τύπον αὖτὸν ὄντα τοῦ Δεσπότου Χριστοῦ. Αὐτὸς γάρ ἐστι κατὰ τὸν ᾿Απόστολον ἡ εἰρήνη ἡμῶν, αὐτὸς κέκληται κατὰ τὸν Προφήτην δικαιοσύνη ἡμῶν.
« Hēn hōs ankyran echomen tēs psychēs (toutesti tēn elpida), asphalē te kai bebaian, kai tapetasmō ton ouranon ekalese. Tēn gar tōn ouranōn basileian hypescheto dōsein tois eis auton pepisteukosin ho Kyrios. Ekeina, phēsin, elpizomen ta agatha, tautēn katechomen tēn elpida, kathaper ankyran hieran. Kai gar ankyra en tǭ bythǭ kekrymmenē, ouk eą kloneisthai tas hēmeteras psychas. Deiknysi po ou ta heterōthen anantirrhēton tōn agathōn tēn el- «Hopou prodromos hyper hēmōn eisēlthen. Iēsous.» Di᾽ hēmas, phēsin, enēnthrōpēse, di' hēmas to sōma tǭ thanatǭ paredōke, kai katalysas ton thanaton eis ouranous anelēlythen aparchē tōn kekoimēmenōn genomenos. Hēuxēse de to tharsos tę̄ tou prodromou prosēgorią. Ei gar prodromos hēmōn esti, kai hyper hēmōn anelēlythen, anankē kai hēmas akolouthēsai, kai tēs anodou tychein. Touto kai ho Kyrios tois apostolois ephē" « Pollai monai para tǭ Patri mou. Ei de mē ge, eipon an hymin hoti Poreusomai, kai hetoimasō topon hymin. Kan poreuthō, kai hetoimasō topon hymin, palin eleusomai pros hymas, kai paralēpsomai hymas pros emauton, hin᾽ hopou eimi egō, kai hymeis ēte.» Houtō kai entautha, hopou prodromos hyper hēmōn Iēsous. ᾿Analambanei de kai ton peri tēs archierōsynēs logon. « Kata tēn taxin Melchisedek archiereus genomenos eis ton aiōna. » Ek tēs prophētikēs touto eilēphe martyrias. « Sy gar ei, phēsin, archiereus eis ton aiōna kata tēn taxin Melchisedek. » ᾿Archiereus de eis ton aiōna estin, ouk hōs thysias prospherōn, hapax gar to heautou prosenēnoche sōma" all᾽ hōs mesitēs prosagōn tǭ Patri tous pisteuontas. Di᾿ hautou gar, phēsin, eschēkamen tēn prosagōgēn amphoteroi pros ton Patera. Kai hautos de ho Kyrios en tois hierois Euangeliois phēsin" «e Oudeis erchetai pros ton Patera ei mē di᾽ emou. » Eidenai mentoi chrē, hōs tōn pros ton ᾿Abraam gegenēmenōn orkōn ho theios ᾿Apostolos emnēmoneusen, hōste deichthēnai to tēs theias boulēs ametatheton, Prokataskeuazei gar tēs kata taxin Melchisedek archierōsynēs to bebaion. Kai entautha gar orkos tǭ logǭ synezeuktai. Hēn mentoi pollakis ōdine poiēsasthai synkrisin, epi tou parontos poieitai" kai prōton tēs kata ton Melchisedek historias anamimnēskei. « Houtos gar ho Melchisedek, basileus Salēm, hiereus tou Theou tou hypsistou, ho synantēsas ᾿Abraam hypostrephonti apo tēs kopēs tōn basileōn, kai eulogēsas auton; hǭ kai dekatēn apo pantōn emerisen ᾿Abraam. » ᾿Aphēgēmatikōs men dokei poieisthai tous logous" prokataskeuazei de to prokeimenon. Toutou gar dē charin kai ton ᾿Abraam edeixen eulogoumenon, kai tōn laphyrōn tēn dekatēn prospheronta, hina deixę̄ kai tǭ typǭ ton patriarchēn parachōrounta. Eita kai apo tōn onomatōn autou to megethos deiknysi. e Prōton men hermēneuomenos basileus dikaiosynēs, epeita kai basileus Salēm, ho esti basileus eirēnēs. » Touto to Melchisedek onoma, kata tēn Hebraiōn kai Syrōn phōnēn, basileus dikaiosynēs sēmainei. Houtos de tēs Salēm ebasileusen’ hermēneuetai de to Salēm eirēnē, Deixai toinyn bouletai dia toutōn typon auton onta tou Despotou Christou. Autos gar esti kata ton ᾿Apostolon hē eirēnē hēmōn, autos keklētai kata ton Prophētēn dikaiosynē hēmōn.
“Which we have as an anchor of the soul (that is, the hope), sure and steadfast, and …” … he called heaven the curtain. For the Lord promised to give the kingdom of heaven to those who believe in him. Those good things, he says, we hope for; this hope we hold, like a sacred anchor. For an anchor hidden in the deep does not allow our souls to be tossed about. He shows from another side too that the hope of the good things is beyond dispute: “Where a forerunner has entered for us, Jesus.” For us, he says, he became man; for us he handed over his body to death; and having destroyed death he has ascended into heaven, having become the first-fruits of those who have fallen asleep. And he increased their courage by the title “forerunner.” For if he is our forerunner, and has ascended on our behalf, it is necessary that we too follow and obtain the ascent. This the Lord too said to the apostles: “In my Father’s house are many dwelling places; if it were not so, I would have told you that I go to prepare a place for you. And if I go and prepare a place for you, I will come again and take you to myself, so that where I am, you may be also.” So here too: “where a forerunner has entered for us, Jesus.” And he takes up again the word about the high priesthood: “Having become a high priest for ever according to the order of Melchizedek.” This he has taken from the prophetic testimony: “For you are,” he says, “a priest for ever according to the order of Melchizedek.” And he is high priest for ever, not as offering sacrifices (for he offered his own body once), but as mediator bringing those who believe to the Father. “For through him,” he says, “we both have access to the Father.” And the Lord himself in the holy Gospels says: “No one comes to the Father except through me.” One must know, however, that the divine Apostle mentioned the oaths made to Abraham so that the unchangeableness of the divine counsel might be shown; for he is preparing beforehand the firmness of the high priesthood according to the order of Melchizedek. For here too an oath is joined to the word. And the comparison that he had often been in labour to make, he now makes; and first he recalls the history of Melchizedek. “For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom Abraham also apportioned a tenth of everything.” He seems to be telling a story, but he is preparing the matter at hand. For this reason he showed Abraham being blessed and offering the tenth of the spoils, to show the patriarch giving way even to the type. Then he shows his greatness from his names as well: “First, being interpreted, king of righteousness, and then also king of Salem, that is, king of peace.” This name, Melchizedek, means “king of righteousness” in the language of the Hebrews and Syrians. And he reigned over Salem; and Salem is interpreted “peace.” By these things he wishes to show that he is a type of the Master Christ. For he, according to the Apostle, is our peace; he has been called, according to the Prophet, our righteousness.
Textual problem in this passage: see the notes.
Heb 6:19–20 (quotation, high confidence) · 1 Cor 15:20 (allusion, high confidence) · John 14:2–3 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Eph 2:18 (quotation, high confidence) · John 14:6 (quotation, high confidence) · Heb 7:1–2 (quotation, high confidence) · Gen 14:17–20 (allusion, high confidence) · Eph 2:14 (allusion, high confidence) · Jer 23:6 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains the hope that anchors the soul in heaven, where Christ has gone as our forerunner and eternal high priest, and begins the comparison with Melchizedek, whose names make him a type of Christ.
- Ref 6.19 covers Heb 6:19–7:2. The end of the lemma of 6:19 and the start of the comment are lost in the scan (marked “…”). Latin debris and footnotes from Migne's column, which run through the whole section, removed. Quotations: Heb 6:19–7:2; John 14:2–3; Ps 110:4 (109:4 LXX); Eph 2:18; John 14:6; Eph 2:14. Allusions: 1 Cor 15:20; Gen 14:17–20; Jer 23:6.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and footnotes; Latin debris from Migne's column inside a word; Latin debris inside a word; OCR slip; OCR slips; OCR slips and footnote number; footnote mark and OCR slips; footnote marks and OCR slip; footnote number; footnotes and Latin debris from Migne's page inside a word; marginal verse numeral and OCR slips; marginal verse numerals, footnote number and OCR slip; split word; verse numeral in place of the end of a word; stray mark; κ read as χ): ιθ΄. ε« Ἵν" ὦ; ἄγκυραν ἔχομεν → « Ἣν ὡς ἄγκυραν ἔχομεν; τουτ- γεαβ. 419. « ἐστι → τουτέστι; ἀσφαλῇ τε καὶ βεδαίαν → ἀσφαλῆ τε καὶ βεβαίαν; πεπι- [5 αΐ ἴῃ ἴρϑιιπι ογε᾽ ἀδτίπι στευχόσιν → πεπιστευκόσιν; τὰ 11|ἃ, ἰηαυϊῖ, ἀγαθὰ → τὰ ἀγαθὰ; ἕν τῷ βυθῷ χεχρυμμέ- α νη → ἐν τῷ βυθῷ κεκρυμμένη; ἀναντίῤῥτητον → ἀναντίῤῥητον; τὴν ἐλχ΄. «Ὅπου πρόδρομος; → τὴν ἐλ- «Ὅπου πρόδρομος; Ἰησοῦς.» γεβθ. 90. « Ὁἱὶ Δι᾽ ἡμᾶς → Ἰησοῦς.» Δι᾽ ἡμᾶς; τῷ λ6δβυ8. » θανάτῳ → τῷ θανάτῳ; θάνατου → θάνατον; κεκοιμημένων γε-. ἴῃ νόμενος → κεκοιμημένων γενόμενος; ὑπὲρ ργιουγδονῖίδ. δὲ δηΐμῃ ἡμῶν ἀνελήλυθεν → ὑπὲρ ἡμῶν ἀνελήλυθεν; ἀκολουθῆσαι, πο) 8 ἀδοομϊ!, Ποο6556 681 υἱ "05 αι καὶ τῆς → ἀκολουθῆσαι, καὶ τῆς; ἀπο- πηι, οἵ στόλοις → ἀποστόλοις; ἕτοι- ἴταπι πιο βυηι, μάσω → ἑτοιμάσω; τόπον ἀδπι, οἱ ράτΆθο γον 8 Ἰοοιπ). ΕἸ δὶ ἀρίθγο, εἰ ρταὑμῖν → τόπον ὑμῖν; πρὺς ὑμᾶς → πρὸς ὑμᾶς; παραλήψομαι ἢ) ράγδνεγΟ νοΐ ὑμᾶς → παραλήψομαι ὑμᾶς; ὑπὲρ ε5ἰι18. Ἀ. ν 1 οἰΐδια. [δ, αϑδὲ ἡμῶν → ὑπὲρ ἡμῶν; ᾿Λναλαμθάνει → ᾿Αναλαμβάνει; τῆς {|έ66ι6. Βα ι ρύγτὸ δὰ ἰπϑιϊταΐυπὶ 5ΘΥΓΠΊΟΙΕΙΝ ἀδ ἀρχιερωσύνης → τῆς ἀρχιερωσύνης; γενόμενος 35 εἰς → γενόμενος εἰς; Ἐκ τῆς [ὦ [αοἰτι8 ἐπ Φίεγπινι. ΗΟ χ ργορίματίοο προφητικῆς → Ἐκ τῆς προφητικῆς; εἴ, [ἐϑιἰϊποηίο. « Τὰ 65. φησὶν → εἶ, φησὶν; Μελμ δολη. κιν, 1 5066. ἑ Ῥ5αϊ. οἰκ, 1. τι] ἔχωμεν ἰν ΠὐνἈἶδι, ἀἴα], 5, ρ. 12, ϑίγιν. δ χαταφυγόντες Ἰ. 6. ἀϊα]. 1 Ενδιΐδι. Ἣν --- ἔχομεν ἀπτφυλῇ --- Ἰησοῦς ν. 30. Νοδίον 41. 600 ᾽ν Εχοάμην, οἵ παι δι εἰς αἰῶνα" Δ. ορὶϑι, 1406, ν. 1058, δ τιῃ» ὅδγεν, ἀρχ. κι τ. τάξ. δι 102 ΡΟΠΙΓῈχ ἴῃ «(Ομ ἢν, ΠΟΙ 08} Ποσιΐα5. οἷ- Α χισεδέχ. ν → Μελχισεδέκ. »; οὐκ ὡς αι εἱ οὐπηὰβ οπληΐ πὶ αἰ ν᾽ 5:1 Αγ αν. » ΥἹ είν φαΐ πὶ εἰ Αὐτα πιο θεπαάϊεια, εἴ ρα- «αὶ τὸς κει. ᾿ς νἱ [86 [18 οἱ πος ἢ ἐπ δ ἷμ Ἰ ἔρμοβ. αι, 18, Κ΄͵οδα. κιν ὕ. θυσίας → οὐκ ὡς θυσίας; πι στεύοντας → πιστεύοντας; Εἰ δέναι → Εἰδέναι; ᾿Αδραὰμ γεγενη» μένων → ᾿Αβραὰμ γεγενημένων; ἔμντ μόνευσεν → ἐμνημόνευσεν; Προχατασχενάζει → Προκατασκευάζει; ἀρχιερωτύνης τὸ βέθαιον → ἀρχιερωσύνης τὸ βέβαιον; ὥδινς → ὤδινε; σύγχριαιν → σύγκρισιν; ἀναμεμνέσκει → ἀναμιμνήσκει; α', β΄. ε« Οὗτος γὰρ 5 ὁ Μελχισεδὲκ, βασιλεὺς Σαελῆὴμ → « Οὗτος γὰρ ὁ Μελχισεδὲκ, βασιλεὺς Σαλὴμ; ᾿Αδραὰμ ὑποστρέφοντι ἀπὸ τῆς χοπῖῆς → ᾿Αβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς; εὐλόγησεν 5Γ αὑτόν’ → εὐλογήσας αὐτόν·; δεκάτην ἀπὸ "' πάντων ἐμέρισεν ᾿Αδραάμ → δεκάτην ἀπὸ πάντων ἐμέρισεν ᾿Αβραάμ; ᾿Αφηγηματιχῶς → ᾿Αφηγηματικῶς; προχατασχευάξει → προκατασκευάζει; ᾿Αὐραὰμ ἔδειξεν → ᾿Αβραὰμ ἔδειξεν; δεκάτὴν → δεκάτην; παὰτριάρχην → πατριάρχην; ἑρμὴνευόμενος → ἑρμηνευόμενος; Μειχισεδὲχ → Μελχισεδὲκ; κατὰ τῶν 5" Ἑδραίων καὶ Σύρὼν → κατὰ τὴν Ἑβραίων καὶ Σύρων; ἐρωηνεύεται → ἑρμηνεύεται.
Topics: Christology
Cite (SBL): Theodoret, Interp. Heb. 6.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/6-19
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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.