CHAPTER 9
Hebrews 9:1-5 The first tabernacle indeed had rights of worship, and the holy world. For the first tabernacle was constructed, in which were the lampstand, the table, and the showbread, which is called the holy place. And after the second veil, the tabernacle called the Holy of Holies, having a golden censer, and the Ark of the Covenant covered all around with gold, in which was a golden jar holding the manna, and the rod of Aaron that budded, and the tablets of the covenant. Above it were the Cherubim of glory overshadowing the mercy seat; about which we cannot now speak in detail.
The superior things are shown from the change of the priest, the sacrifice, and the covenant, which the old has come to an end, and that which is new is better in many ways; it now wishes to show from the very arrangement of the tabernacle that those were the figures of the true things: moreover, the figure takes an end where the truth approaches. What he says: " had ," signifies that it now does not have. Therefore, although it has not completely ceased, since some still cling to it, nevertheless, it has no rights .
— In another way. [PHOTIUS] The first tabernacle indeed had rights of worship , I think it is not about the tabernacle, but about the old covenant itself. For it did not compare the tabernacle with the new covenant, but the entire old covenant with the new, and it showed the superiority of this over that entire one. "For behold," he says, "the days are coming, and I will establish a new covenant with the house of Israel and with the house of Judah, not according to the covenant I made with their fathers." (Jer. 31:31–33; Heb. 8:8–10) And again: “In speaking of a new covenant, he has made the first obsolete."(Heb. 8:13)
And after saying this, he adds: "He had also had it before." (Heb. 10:15) Therefore, it is evident that the discussion is still about the covenant. For since he had depressed it in comparison to the new, lest anyone should say that it had always been rejected, he anticipates by saying that it also had rights of worship , laws, and order, and those things which pertain to the proper worship of God. Saying that by lineage he had rights of worship , he proceeds also in part, beginning from the tabernacle.
"He had," he says, " the holy world ." Then after the holy world and all that is sacred, he had again another tabernacle, set apart from the more secret and holier tabernacle. And in the set-apart one, both the lampstand and the arrangement of the loaves, which tabernacle is not called the holy world , just as the entire tabernacle, the first, but simply holy. [ end of the Photius excerpt ] —
— After that tabernacle. [OECUMENIUS] The first, you say, as to the holy of holies , since it was not the first, but the middle. For the first was where the bronze altar of the sacrifices and the burnt offerings was. This is the second, concerning which it is said, " in which were the lampstand, the table, and the showbread ." The third, in which is a golden censer, and the Ark of the Covenant . [ end of the Oecumenius excerpt ] —
" the holy world ." It is called world because it is open to all. Here, the temple is rightly called holy, in which the liturgy [λειτουργίαν] was performed to God, or even the tabernacle, since they had previously had this in the order of the temple, thus calling it so. And this can be learned from the first book of Kings, which clearly states: "And Samuel was sleeping in the temple of the Lord, where the Ark of God was." (1 Sam. 3:3)
Therefore, he says, the holy was in the old covenant as something worldly, so that he might say when the temple was constructed as a type of the world . God indeed created heaven and earth, as Moses says, in the beginning, (Gen. 1) saying heaven above, on the second day, preparing for this heaven to be established in the midst of the waters; so that even being elevated, the waters have it above. Therefore, as a symbol of the world, commanding Moses to construct a certain type, God instructed him to make the tabernacle.
"Make a sanctuary from the curtains, divided in the middle by another." (Ex. 26:4) Thus indeed the temple later became a type according to the same pattern. And the whole house was divided by a wall in the middle, so that the outer part was the house, in which it was necessary for the priests to perform the service through the sacrifices and to render all the rest to God; this was a symbol of that very place upon the earth, where it has now happened that we dwell; but the inner part, in which it was necessary for the high priest to enter only once a year, was a symbol of the heavenly, where the Jews believed God to dwell.
“ For the first tabernacle was constructed .” — [OECUMENIUS] I noted that there were three tabernacles in the Octateuch 1 that exist; one, concerning which the holy world speaks, where there was the bronze altar of burnt offerings, and it was permitted for all the people to enter and to perform the sacrifices; the second, where the priests were always permitted to perform the services, where there was the lampstand and the table and the showbread ; the third, where there was the censer and the Ark , into which only the high priest entered once a year. [ end of the Oecumenius excerpt ] —
" And after the second veil ." Therefore, there was not only one veil. A tabernacle is called everywhere, because there God dwells. 2
" the Ark of the Covenant ." It carries the symbols of the covenant, such as the tablets of the law and the others.
" having a golden censor ." All these were in the Ark, rebuking the ingratitude of the Jews.
“ the rod ”, because of the insurrection against the priesthood. 3
the tablets , because the Jews had a ploy to break the first commandments.
and the manna , because of their grumbling while eating. Therefore, these symbols should also be sent to their descendants for their caution.
" Above it ." Of the ark.
" Cherubim of glory ." Which are the glorious, or the beings of glory, namely, of God.
— [OECUMENIUS] " overshadowing the mercy seat ." For above the ark, as if a square golden table, which was called the mercy seat , typifying Christ (Jn. 2:2), who is called to us the propitiation and redemption (1 Cor. 1:30). See the passage in Exodus, in the places concerning these things. [ end of the Oecumenius excerpt ] —
" about which we cannot now speak in detail ." He wishes to show that the things seen were mysteries and types of the Truth. Therefore, it is not now, he says, to speak of them in part. For more words are needed than according to the present urge.
Hebrews 9:6-7 With these things thus arranged, the priests enter the first tabernacle at all times, performing the services; but into the second, once a year, the high priest alone, not without blood, which he offers for himself and of the ignorance of the people.
And it happened that the Jews neither saw the things that were happening, as the veil was being torn. So it was not more for them than for those who were prefigured, that is, for us,
" once a year, the high priest alone ." Since he approached them while they were still infants, how could one sacrifice of Christ cleanse the sins of the world? This is also shown in the old, which is a type of the new.
— [OECUMENIUS] In Exodus, in the places concerning these things, it says that on the day the high priest entered the Holy of Holies with the holy incense. And it is written thus; "And he shall burn incense upon it.” (that is, upon the golden altar that was in the Holy of Holies); Aaron shall burn a finely blended incense in the morning when he tends to the lamps, he shall burn incense upon it. And when Aaron lights the lamps in the evening, he shall burn incense, a continual incense. (Ex. 30:10) [ end of the Oecumenius excerpt ] —
How then does the divine Paul say in this place, " once a year, the high priest alone? " And we say that he indeed entered with blood once a year: as is also said in the aforementioned place of Exodus; but to offer, on these days every day.
[But know that they were also perplexed and ignorant; for Aaron did not burn incense on the golden altar of incense every day, but on the golden altar of sacrifice; and this was not in the holy of holies, but in the middle of the tabernacle, where both the lampstand and the table were; since after the golden altar of incense he entered once a year into the holy of holies; for the altar of incense is different from the altar of sacrifice. I have also presented the difficulty, so that the reader may not be misled by hearing this from others, thinking that it is sound.] 4
Indeed, he also adds here: " not without blood ," that is, with blood; so that this is the sense: Once a year the high priest with blood, not with incense.
"without blood." After sacrifices, he says. So also the blood was a type of Christ.
" which he offers for himself ." He adds everywhere, For himself, showing Christ's excellence above the high priest of the Jews. For the legal high priest offered for himself; but Christ did not offer for himself; for how could he, who is separate from sinners? Thus there is a great difference between the two. 5
" and of the ignorance of the people ”, he says. And from this, he shows the difference, that the sacrifices according to the law were offered for ignorance . For those in ignorance were allowed sins, indeed, the sacrifice of Christ, even those sins whom we knowingly have committed.
Hebrews 9:8-10 That signifies that the way of the saints had not yet been made clear by the Holy Spirit, while the former tabernacle was still standing; which was a symbol for the time then present, according to which gifts and sacrifices were offered, which could not perfect the worshiper in regard to conscience, only in foods and drinks, and various baptisms and fleshly ordinances imposed until the time of restructuring [διορθώσεως] .
“ made clear by the Holy Spirit .” For this reason, he says, the tabernacle was thus constructed, where the lampstand and the table of showbread are in the first sanctuary, and since the remaining priests ascend into the Holy of Holies, it is evident that heaven remains inaccessible. For the Holy of Holies is a type of heaven. But only the high priest enters there, which was a type that only Christ, the true high priest, has ascended into heaven. But thereafter, having ascended, he brought in the race of mankind, for before this it was inaccessible. Now, however, it has become accessible through Christ.
" not yet been made clear ." It is not yet a path that is walkable and accessible to the heavens, which Christ first initiated.
" was still standing ," he says, and in a certain way blocking the passage to the Holy of Holies.
" which was a symbol ." He says, a type of those in the tabernacle, for the time then present, from which they are fulfilled, he says, and have an end. And justly. For if those were a type of Christ, it is fitting that with the revelation of Christ, the types are fulfilled, and they have an end.
" according to which gifts and sacrifices were offered ." In which a symbol and according to which type the offerings of both gifts and sacrifices were offered ,
" which could not perfect the worshiper in regard to conscience ." As if he said, In which type, that is, in the priestly service according to the law, the sacrifices were offered, but they were not able to cleanse the soul and conscience. For being bodily, they cleansed the body.
" in regard to conscience ;" or according to the soul.
" which could not perfect the worshiper ." Not even those who offered the sacrifices could be purified.
" only ." By hyperbaton [ὑπερβατὸν], the word imposed is to be joined:
" in foods and drinks ." The sacrifices and worship offered, he says, could not render anyone perfect concerning the soul, but only had power regarding the flesh and carnal matters: and in this, they satisfied the offerers so that they would eat this and not eat that, and that they would be washed with water those who had communicated, or were made common and unclean; which are the justifications of the flesh, that is, purifying the flesh, and not at all the soul; not at all the inner man, but were exercised concerning the outer. But how did he say, " and drinks ," although the law did not make a distinction concerning drinks? This, then, he says, concerns the priest not drinking wine when he was about to enter the sanctuary; or also concerning vows, that is, promises, concerning abstaining from wine; simply belittling such ordinances and ridiculing them, this is what he said. 6
“ and various baptisms .” There were various baptisms. For if someone touched a dead body, or a leper, or someone became afflicted with gonorrhea, they were baptized, and in this way it was thought they were being purified. But these were just ordinances of the flesh, fleshly things cleansing the flesh, and nowhere the soul, nowhere the mind, nor concerning the inner man, but they were concerned with the outer. However, they were not meant to last forever, but only until the time of restructuring . And what is this time of restructuring ? Clearly, it is the coming of the Savior, who would correct these things and introduce true and spiritual worship. 7
" Imposed ." It is well said, " imposed "; for the burden was only those things in the law, as the apostles say; "Which neither we, he says, nor our fathers were able to bear." (Acts 15:10)
Hebrews 9:11-12 But Christ, having come as a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor by the blood of goats and calves, but by His own blood He entered once and for all into the Holy Place, having obtained eternal redemption.
“ But Christ, having come as a high priest .” The old covenant high priests, Paul says, worship did not enter into the heavens; but Christ, having come, entered once for all into the holy place; for here the meaning is given. He did not say, “having become a high priest”, but having come as a high priest , that is, having come for this purpose. He did not come first, and then, after this happened, become a high priest; but the purpose of his coming to earth was the priesthood.
“ of the good things to come .” He did not say, High Priest of those being sacrificed, but, of the future good things, the good things that have evidently come to us; since the word could not fully present everything precisely, he simply and vaguely called good those things that have come to us; but he said these are future, as to the time of the law. For just as he called that one present, so he calls those future things according to Christ, as in comparison to that one; or even of the mysteries that will be revealed to us in the coming age.
" through the greater and more perfect tabernacle ." He refers to the body of Christ as the tabernacle , because in it all the fullness of deity dwells bodily. (Col. 2:9) “ Greater ”, because it is God; more perfect , because it perfects those who draw near to Him.
— [THEODORET] Here a not-made-by-hand tabernacle called the human nature, which the Lord Christ took upon Himself. For it was not made according to the law of marriage, but the Most Holy Spirit prepared the tabernacle. And the phrase, Not of this creation, instead of, Not according to the law of nature, which is governed in creation. [ end of the Theodoret excerpt ] — 8
" not made with hands ." Not according to the imitation, he says, of the tabernacle among the Jews. For here he called the tabernacle not made with hands the human nature that Christ the Lord took on. For it is not only a marriage chamber that is prepared for the marriages, but the most Holy Spirit has constructed the tabernacle.
And the phrase, " not of this creation ," instead of "Not according to the law of nature as it is governed in creation." " Not of this creation ." The body of Christ, and this was of creation, and not of this. Of this, inasmuch as it is and is similar to our body, but not of this, inasmuch as it possesses the divinity without confusion and without division. Therefore, what is said to the Apostle, " Not of this creation ," accept as pertaining to the possession of divinity. As for the body itself, it was consubstantial with ours. The fact that it was not of this creation , he says, from which the tabernacle of the Jews came. For since he had called the body of Christ a tabernacle, it was necessary to prescribe words of this kind.
" nor by the blood of goats and calves ." For it was Jewish, and through which the high priest entered into the Holy of Holies.
“ He entered once and for all into the Holy Place .” That is, into heaven.
" having obtained eternal redemption ." That is, having succeeded, he found eternal redemption. Not for himself, (for how could the sinless one?) but for his people.
— [OECUMENIUS] Since the head of humanity deemed it fitting to be, the Apostle says that the things which were obtained for us were obtained by Him. [ end of the Oecumenius excerpt ] —
Hebrews 9:13-14 For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, sanctifies for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify your conscience from dead works to serve the living God?
Then, since it seemed doubtful that a single sacrifice and the blood of one could provide eternal redemption, he prepares it and shows that it is plausible and not unattainable with the belief held by the Jews. For if you, he says, believe that you are cleansed by being sprinkled with the blood of a calf, and again with water poured on its ashes ; (for the ashes were observed for the purification of those who had been defiled, that is, those who were contaminated;) how then does the blood of Christ not cleanse the souls? 9
" sanctifies for the purification of the flesh ." It sanctifies not spiritually, but for the cleansing of the flesh. See it speaking precisely. 10
" who through the eternal Spirit ." No high priest offered Christ, but He offered Himself; and not through fire, as the calves in the Old Testament, but through the Holy Spirit, so as to perpetuate both grace and redemption. 11
" without blemish to God ." And the ancient priesthood that was presented sought to be without blemish. There was a place of the body of Christ, the unblemished and absolutely pure. "For he did no sin, and no deceit was found in his mouth," says Isaiah. (1 Peter 2:22; Isa. 53:9)
" purify your conscience ." For the blood of bulls and the ashes of a heifer, it said, for the purity of the flesh; but concerning the blood of Christ, it says, your conscience . See the difference in purification. What is your conscience ? That is to say, it also purifies our soul, so that we may no longer be aware of any sin against ourselves from this time.
" from dead works ." Of the wicked, those who defile the soul. For one who touches a dead body, among the Jews, is defiled, but among us, the strange [ἄτοπα] works defile.
"To serve the living God." This indicates that one cannot serve God unless they are pure from dead works. Thus, those who serve with them do not serve, but are condemned.
Hebrews 9:15-18 And for this reason, he is the mediator of the new covenant: that by means of death, for the redemption of the transgressions that were under the first covenant, those who are called may receive the promise of eternal inheritance. For where there is a covenant, there must also of necessity be the death of the one who made it. A covenant is not valid in the case of the dead: for it does not take effect while the one who made it lives. Therefore, even the first was not dedicated without blood.
Since the death of Christ troubled many of the weaker ones (for they said, "If He died, how will He give what He promised?"), Paul now, healing this, shows that it is because this remains that His covenant is sure; for He died— for a covenant is not called valid while the one who made it is alive. Therefore, he says, "He died to cleanse us, and in the covenant He left us forgiveness and the enjoyment of the ancestral goods, becoming a mediator of the Father and us." The Father willed that we become heirs of the promises, but we could not, being enemies and having been at war with Him. What then? The Son interceded and reconciled us to the Father. But since it was necessary to also provide retribution for those on earth for what we had transgressed (for God is both loving and just), the Son himself endured this for us and made us worthy of the covenant, and henceforth the covenant became sure through the death of the Son, so that it did not send the inheritance to the unworthy. 12
“ called may receive the promise of eternal inheritance .” For if the death of Christ did not deliver us from sins, through which we once fought against the Father, how would we receive the heavenly inheritance? But the term "called" shows this: that at first, God was related to us as a father to children, and we were called to the inheritance; but afterward, through our sins, we made ourselves unworthy of it. 13
" that by means of death ," for the covenant is confirmed by death. Therefore, Christ died so that His covenant with us might be confirmed. This is set forth, since especially the death of Christ troubled the weak. 14
" for the redemption ." Do you see that the death of Christ has become for our redemption? How then do you think this is weakness, Him who was so powerful as to heal even the transgressions under the law? How then do you run to the law, which is so powerless that it cannot even correct the transgressions against it? Not that it was evil, but that it was weak. 15
" there must also of necessity be the death of the one who made it ," This is what disturbs them, the death of Christ. For how, he says, can the one who has died give us the promises? Therefore, he turns and shows that we can only receive the inheritance and the promise if Christ has died. For if he had not died, he would not have made a will, so that we might inherit; (for it is indisputable that a will is in force only after death;) nor would we be worthy of an inheritance at all, as long as the enmity remains unresolved. 16
" for it does not take effect while the one who made it lives ." Read according to the question. 17
" even the first was not ." And thus, he says, by death, the covenant is confirmed, for the first had the blood as a symbol of death; but the new has the actual death. As those were types, the truth is in the new.
" not dedicated without blood ." As if he were saying: The blood has not ceased or been interrupted for a short time, but immediately as the covenant was dedicated, it also had successive blood. 18
Hebrews 9:19-22 For when every commandment had been spoken according to the law by Moses to all the people, taking the blood of calves and goats with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, "This is the blood of the covenant, which God has commanded for you." And he likewise sprinkled with blood the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. Therefore it was necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
“ For when every commandment had been spoken .” For after he spoke the commandment, then Moses sprinkled the blood.
" according to the law ." As He says, God legislated, according to the law of God. Or of every command according to the law, these, of the legislated one. 19
" taken the blood of calves ." This blood was a type of the blood of God and our Savior, who cleansed us from all stain.
" with water ." Water was the figure of baptism.
" and scarlet wool and hyssop ." Wool and hyssop were used for their preservation. Indeed, hyssop, being dense and tender, retained and sprinkled blood, and wool likewise. Scarlet , however, was wool so that by its very color it would bear the type of the blood of Christ.
" the book itself ." The book was a type of the faithful, those who have the law of God within themselves.
Saying, “ This is the blood of the covenant .” But Christ: This is the blood of the new covenant (Matt. 26:28), for the forgiveness of sins; but there, neither new nor forgiveness of sins. Do you see then how he called the blood a covenant? For where a covenant is spoken of, death must be understood. 20
" the tabernacle and ." And the tabernacle was a type of the faithful, because of, "I will dwell in them and walk among them." (Lev. 26:12; 2 Cor. 6:16)
" And almost all things ." Almost, for this he said, because it was not being purified clearly and sincerely at that time. For then the purifications were physical, being types of those that now purify souls and bodies.
" and without shedding of blood is no remission ." For even then, such purifications were thought to provide remission, but they did not actually provide it. 21
“ Therefore it was necessary that the patterns of things in the heavens .” The heavenly things in the new covenant are said to be, since the initiation in it is heavenly, and the faithful are citizens of heaven, even if they are still living on earth. For the examples of the old covenant are types of the new covenant.
" should be purified with these ." These have been mentioned, with the blood of calves and goats, and with the ashes of a heifer, and with the other things so lowly. 22
" but the heavenly things ." Which are in the New Testament.
" with better sacrifices ." Therefore, since it was necessary according to their values to have better sacrifices , the Son of God Himself was offered, so that the death of the Lord not only benefited and enacted the confirmation of the covenant but also to affect the true purification of the soul. And in the preceding and following, it demonstrates that the death of the Lord worked salvation for humankind, because some weaker ones were offended because of the cross.
Hebrews 9:24-28 For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. Nor was he to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own. For then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for men to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Since the Jews were greatly concerned about the temple, see how it is diminished in comparison to heaven. " a mere copy of the true one ." For the temple was handmade and was constructed as a type of heaven.
— [PHOTIUS] " but he entered into heaven itself ." The phrase, " he entered into heaven ," should be understood from a common perspective, as if to say, Nor does he frequently offer himself, for he has entered into heaven. For indeed, frequently to offer sacrifices through blood belongs to those who enter into the copies of the true one , but not to him who has entered into heaven itself. [ end of the Photius excerpt ] —
" now to appear ." With the flesh, he says, it appears.
" in the presence of God ." What do you say? Unless he had entered into heaven, he would not appear in the sight of the Father, who is present everywhere and fills all things? Do you see that these are humble matters of privilege?
" on our behalf ." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble.
" Nor was he to offer himself repeatedly ," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself. 23
" as the high priest ." Do you see the difference? This one does it annually, but Christ once.
" with blood not his own ." This one in the blood of others, of bulls and goats, but Christ in his own.
" For then he would have had to suffer repeatedly ." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer frequently since the foundation of the world was laid, as he would have to offer his own blood.
" he has appeared once for all at the end of the ages ." Here something also is revealed concerning the mystery, why at the end of the ages , after many sins. For if death had come from the beginning itself, when sin was not yet so widespread, then no one would have believed, (there would have been no need to die a second time,) all would have been in vain. But now, since later the sins were many, it is fitting that at the end of the ages , that is, at the very fulfillment of the ages, and at the very end, it has been revealed; that is, with the flesh in the world; it has been revealed for the annulment of sin, that is, to annul and wipe out the sin of the world through His sacrifice, which He offered for us, that is, through the death of His flesh. Such a thing He also said elsewhere: “Where sin increased, grace abounded all the more.” (Rom. 5:20) 24
" to put away sin by the sacrifice of himself .” That is, together with the flesh in the world. 25
“ And just as it is appointed for men .” Now he also speaks of the cause, through which Christ died once for all; for, he says, he became the ransom for one death. For i t is appointed to men once to die . Therefore, this once , Christ died for us. What then? Do we not die now? Yes, but we are not held by death, as before, which in its power is not even to die. 26
— [OECUMENIUS] " so Christ ." Since he was a man as well as being God, he himself, he says, endured the common lot of humanity. For just as men die once , so Christ, having been offered once , offered himself. For he is not only a high priest but also a victim. [ end of the Oecumenius excerpt ] —
" to bear the sins ." Just as in the holy liturgy we bring up the sins and say: Whether unwillingly or willingly we have sinned, forgive us; that is, we first remember them, and then we ask for forgiveness; so He Himself said to the Father: For them I sanctify Myself (Jn. 17:19). Or, He bore the sins of men to the Father, so that He might forgive and erase them. 27
And why did He say, " of many ," and not "of all"? Because not all have believed. For the sins of those who believe are taken away. For He died to save all, yet He forgives the sins only of the faithful. That is, " to bear the sins of many ," He says, so that He might also extinguish them, taking the punishment on their behalf.
" will appear a second time, not to deal with sin ." Wherever he returns, he does not come to die again for your sins, nor that he will no longer free you from sins, as it now takes away; nor that he will not punish the guilty and those subject to sins, because he was crucified for us.
— [OECUMENIUS] Or that He says He bore the sins of many on the cross, so that He might also blot them out, giving the penalty on their behalf. Now, having made Himself sin, the Father sent Him; for Christ was indeed very sinful, having taken upon Himself and assumed the sins of the whole world. But He gave the penalty due to sinners through the cross, which belonged to them, and henceforth He will come with the glory of the Father, no longer as a sinner, no longer reckoned among the lawless. For if Christ is sinful, listen: for He who knew no sin, it is said, made sin to be sin, as if sin itself. (2 Cor. 5:21) [ end of the Oecumenius excerpt ] —
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Translation notes for Hebrews chapter 9
1. The meaning of Octateuch [Ὀκτάτευχον] is a collection of eight books; especially the first eight books of the Old Testament.
2. The PG reads, “according to the act of tabernacling.”
3. The PG reads, “because of the insurrection of Korah.”
4. The Pharmakides version adds an excerpt from Theophylact, which is an obvious addition.
5. The Pharmakides version adds, “For the legal high priest offered for himself; but Christ did not offer for himself; for how could he, who is separate from sinners? Thus there is a great difference between the two.”
6. The Pharmakides version omits, “or were made common and unclean; which are the justifications of the flesh, that is, purifying the flesh, and not at all the soul; not at all the inner man, but were exercised concerning the outer.” The PG omits, “But how did he say, ‘and drinks,’ although the law did not make a distinction concerning drinks? This, then, he says, concerns the priest not drinking wine when he was about to enter the sanctuary; or also concerning vows, that is, promises, concerning abstaining from wine; simply belittling such ordinances and ridiculing them, this is what he said.”
7. The Pharmakides version adds the entire comments on various baptisms.
8. This excerpt from Theodoret does not appear in the PG.
9. The PG has a variant reading, beginning with, “Then, since it seemed doubtful that a single sacrifice and the blood of one could provide eternal redemption, he prepares it and shows that it is plausible and not unattainable.” And then the PG reads, " And the ashes of a heifer ." The blood was sprinkled, the ashes of the heifer mixed with water were drunk for purification in the Old Testament”, whereas the Pharmakides version has, “ For if you, he says, believe that you are cleansed by being sprinkled with the blood of a calf, and again with water poured on its ashes ; (for the ashes were observed for the purification of those who had been defiled, that is, those who were contaminated;) how then does the blood of Christ not cleanse the souls?”
10. The Pharmakides version omits this comment.
11. The PG has a slightly shorter reading, “Not by the burning of fire, nor by the sacrifices of the Old Testament, but through the Holy Spirit offering.”
12. The PG has a shorter reading, “The Father willed that we become heirs of the promises, but we could not, being enemies and having been at war with Him. What then? The Son interceded and reconciled us to the Father. But since it was necessary to also provide retribution for those on earth for what we had transgressed (for God is both loving and just), the Son endured this very punishment for us, being crucified.”
14. The Pharmakides version omits, “This is set forth, since especially the death of Christ troubled the weak.”
15. The PG reads a bit differently than the Pharmakides version. The PG reads, “For the death of Christ has occurred in order to redeem and to put an end to the transgressions under the first covenant, so that in this way we might receive the promise of the eternal inheritance, the called ones. But we have deprived ourselves by sinning. Therefore, this is corrected by Christ being revealed.”
16. The Pharmakides version adds, “For if he had not died, he would not have made a will, so that we might inherit; (for it is indisputable that a will is in force only after death;) nor would we be worthy of an inheritance at all, as long as the enmity remains unresolved.”
17. “Read according to the question.” [Κατ᾿ ἐρώτησιν ἀνάγνωθι.] This phrase is often found in commentaries or scholarly works on Ancient Greek texts, particularly those dealing with the Bible or philosophical writings. It indicates that the following text should be interpreted as an answer or explanation to a previously posed question, even if the question isn't explicitly written out immediately before the response. This was not in the Pharmakides version.
18. The Pharmakides version reads, “What does it mean, it has been dedicated? It means it received the beginning of ratification and confirmation. For it could not have begun to be effective otherwise than by the shedding of blood.”
19. The Pharmakides version adds, “Or of every command according to the law, these, of the legislated one.”
20. The Pharmakides version adds, Saying, “ This is the blood of the covenant .” But Christ: This is the blood of the new covenant (Matt. 26:28), for the forgiveness of sins; but there, neither new nor forgiveness of sins. Do you see then how he called the blood a covenant? For where a covenant is spoken of, death must be understood.
21. The Pharmakides version adds, “but they did not actually provide it.”
22. The Pharmakides version adds, “with the blood of calves and goats, and with the ashes of a heifer, and with the other things so lowly.”
23. The Pharmakides version adds, “For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself.”
24. The PG has a shorter reading, saying, “At the end of the ages, that is, at the very fulfillment of the ages, and at that very end of time. The extraordinary has been made evident; it has been made evident to annul and extinguish the sin of the world through his sacrifice, which he offered on our behalf.”
25. The Pharmakides version omits, " to put away sin by the sacrifice of himself .” That is, together with the flesh in the world.
26. The PG has a slightly different reading, Once , he says, all humanity was to die . This one-time Christ died for us. So even as we are dying now, we are not held by death, which by virtue, is not to die at all.
27. The Pharmakides version adds, Just as in the holy liturgy we bring up the sins and say: Whether unwillingly or willingly we have sinned, forgive us; that is, we first remember them, and then we ask for forgiveness; so He Himself said to the Father: For them I sanctify Myself (Jn. 17:19).