CHAPTER 10
Hebrews 10:1-4 For the law having a shadow of the good things to come, not the very image of the things, with the same sacrifices which they offer year by year continually, can never make those who approach perfect. For they would not have ceased to be offered, because the worshippers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins.
" For the law having a shadow ." It is merely a type of the future good things, namely of the new covenant. Not the very image of the things themselves. These, not the very truth. Of what things? Of sacrifice, of forgiveness. For the old things were like a shadowy outline, being dim; but the new things are an image; these, in truth, as having been clearly manifested and accomplished.
It is also possible to understand in this way. 1 — [OECUMENIUS] It is said by holy Gregory 2 , who is among the saints, in the Apologeticus 3 and in the Address to the Politicians 4 , that the present laws are types of greater mysteries. And again in the Treatise on the Resurrection; "We will partake of the Passover," he says, "now in a typical manner, but later in a more perfect way." For I dare to say that the legal Passover was a type of a type.
Having said these things, in none of these does the Apostle refer to a shadow and an image , and the good things to come , which he also calls true things. For as concerning the presentation of a shadow and an image , the things indicate truth, and indeed they are truth. Therefore, he knows the things in the law as a shadow , the image as our own of the Christians, and the good things to come and true things that are in the coming age. For as much as the image departs from the truth, so much is the shadow of the image . For the image , even if it does not have the truth itself, is nevertheless a clear imitation of the truth, preserving the form through colors, and the proportion of the parts, and the color of the subject.
The shadow is a faint image of the reality, nothing of those things which the image reveals. And I suppose the theologian was led from these apostolic statements to speak about the topics at hand. And similar to Gregory, many other fathers have spoken likewise. [ end of the Oecumenius excerpt ] —
— [THEODORET] " of the things ." He calls the future life things ; the image of things, the evangelical life; and the shadow of the image of things, the Old Testament. For the image more clearly shows the archetypes. But the outline of the image reveals these things more faintly. For in this way, the weakness of the Old Testament is illustrated. For many, he says, offering sacrifices and the same ones year by year, can never make perfect those who are governed by the law. [ end of the Theodoret excerpt ] — 5
" year by year ." What then? Do we not always bring forth unbloody sacrifices? But we also make memorials of one death of Christ and we always eat one body of Christ. For now we do not have one Christ, and at another time another, but always the same. The sacrifices of the Jews had various victims, such as sheep, oxen, goats. Therefore, there were many sacrifices. For ours, even if there are many in action, are one in power.
" with the same sacrifices ." In the same way. For the offerings are various.
" continually ." For they were offered annually without end.
" can never ." The law, that is.
" make those who approach perfect ." Why? Because it is a type. For the truth, that is Christ, did this, having accomplished purification through one sacrifice.
" For they would not have ceased ." According to the question, read. For if they had ceased , he says, those sacrifices would certainly not have ceased to be offered , because the consciousness of sins would no longer have been taken away, because it has been once for all purified .
" But in those sacrifices there is a reminder of sins ." In them, he says, those sacrifices are only a reminder and a proof of sins, but there is no longer any forgiveness. And the proof that there is no forgiveness is the continual existence of sacrifices .
— [OECUMENIUS]For, he says, not only are the sacrifices offered for the sins that arise, but rather for all, as they have not been forgiven, for the sins that have already occurred. [ end of the Oecumenius excerpt ] —
" For it is impossible for the blood of bulls ." Therefore, he shows the truth of what has been said, from the insignificance of the blood .
Testimony on single purification and access to God.
Hebrews 10:5-10 Therefore, when he comes into the world, he says, "Sacrifice and offering you did not desire, but a body you prepared for me. Burnt offerings and sacrifices for sin you did not take pleasure in." Then I said, "Behold, I have come." In the scroll of the book, it is written of me: to do your will, O God. Above, he says, "Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law. Then he said, "Behold, I have come to do your will, O God." He takes away the first in order to establish the second. By that will, we have been sanctified through the offering of the body of Jesus Christ once for all.
“ Therefore, when he comes into the world .” Christ, he says, entering the world in a body, speaks through David. If sacrifices are useless, he says, why were they made at all? Why? Because of the dispute of the Jews, and because they always oppose God. And he shows them, even before the incarnation of the Lord, as hated by God; for he did not say, When Christ enters, but, when he comes into , indicating that before he enters, they were hated.
— [PHOTIUS] when coming into the world , Christ said, but coming into. He was coming into, namely, when he promised to David, and he was extending, from the fruit of his womb, to sit him upon his throne forever. (Ps. 131:11) Therefore, entering the world through the covenants with David, and this he says through him, that "Since you did not desire sacrifice and offering," (Ps. 39:7) nor were you pleased with the things done in the law. And he did not say, "You do not take pleasure nor desire," but, " you did not desire, you did not take pleasure in ," only saying, as if from the very foundation of them and the beginning of those things, that the whole sacrifices were not acceptable and pleasing to you. But even if something of theirs has been accepted by you, it has been accepted due to the weakness of those presenting it. Therefore, when I have also dismissed these things and have prepared a body for myself, then I come to do your will. For this has been said about me not simply and in passing, but as the main point and premise of the book concerning my proclamation. And the book speaks of the whole old one. For the chief point and the most esteemed hypothesis of the old covenant is the prophecies concerning Christ. [ end of the Photius excerpt ] 6 —
" Sacrifice and offering you did not desire ." Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name. 7 From here the person of Christ is introduced, saying to the Father, Since, He says, O Father, “ Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law ."
" for sin ." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, " for sin ." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared."
For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law. Isaiah, teaching about the mystery of the Incarnation of the Only Begotten, heard; "Write for me in it with a man's pen." (Isa. 8:1) That it is a sacrifice and offering. Do you see that the sacrifices were cast aside even before the incarnation?
For after not wanting, he says, Burnt offerings and sacrifices , Then I said, "Behold, I have come . Who said, Behold, I come ? Christ, obviously. I have come to do your will . But what is the will of the Father, but that the Son be crucified? And that I have come , he says, and I will do your will, it is written in the scroll of the book , he says, about me these things. Thus it is necessary to arrange. For being prophetic, it is a difficulty. The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this Scripture it is written concerning my coming and that I am to be offered for the world. 8
" you did not desire nor did you take pleasure in ." Paul himself interprets the Davidic more clearly.
" which are offered according to the law ," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?
" to do your will, O God ." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one. But since you desire to offer sacrifices, at least offer them to me and not to the idols, which was not of a pure and original will.
" the first in order to establish the second .” What is the first? The sacrifices. What is the second ? The cross. Therefore, the sacrifices are expelled, and the cross, that is, the sacrifice of Christ, is introduced.
“ we have been sanctified .” By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ . For we have not only obtained forgiveness, but we have also been sanctified.
" the offering of the body of Jesus Christ ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ . For since he was speaking above and below about the will, he then said what the will is.
" Once ," he says, that is, not in the manner of the Jewish sacrifices, but once. "Once, indeed." The offering of the body of Jesus Christ once for all . That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ. 9
Hebrews 10:11-18 And every priest stands daily ministering and offering the same sacrifices, which can never take away sins. But He, having offered one sacrifice for sins for all time, sat down at the right hand of God, waiting from that time onward until His enemies be made a footstool for His feet. For by one offering He has perfected for all time those who are sanctified. And the Holy Spirit also testifies to us; for after saying, "This is the covenant that I will make with them after those days," says the Lord, "I will put My laws upon their hearts, and on their mind I will write them," He then says, "And their sins and their lawless deeds I will remember no more." Now where there is forgiveness of these things, there is no longer any offering for sin.
" And every priest stands ." Therefore, to stand is a sign of serving. But to sit, just as Christ sat at the right hand of the Father, is a sign of being served, as being God.
— " Daily offering ." [PHOTIUS] He says that the same sacrifices were offered for the same things, and since the sacrifices and offerings that had been made were no longer effective, they could not completely and perfectly take away sin. [ end of the Photius excerpt ] —
" But He, having offered one sacrifice ," Christ evidently.
" for sins ." For our sins, for which he suffered.
" for all time ." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second. 10
“ sat down at the right hand of God .” He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits. 11
" from that time onward ." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers. But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands. 12
" until His enemies be made ." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet . For their being made as a footstool is a proof of his sitting at the right hand of the Father.
" For by one offering ," which Christ offered, he perfected , having made perfect, he completely freed from sins.
" those who are being sanctified ." That is, the faithful. For they are sanctified by the aforementioned offering.
" And the Holy Spirit also testifies to us ." What does it bear witness to? That our sins have been forgiven.
" And their sins ." He added, he says, " And their sins I will remember no more ." Do you see that he testified to the forgiveness of sins? Then he forgave when he established the new covenant. And the new covenant was given through the sacrifice of his Son Jesus Christ our Lord.
" Now where there is forgiveness of these things ." Of sins, obviously.
" there is no longer an offering for sin ." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?
Hebrews 10:19-23 Therefore, having boldness, brothers, to enter the holy places by the blood of Jesus, which He inaugurated for us a new and living way through the veil, that is, His flesh, and having a great priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water, let us hold fast the confession of our hope without wavering. For He who promised is faithful.
Since he demonstrated the superiority of our high priest over the former ones, and the superiority of the new covenant over the old one, and the superiority of Christ's offering over the legal sacrifices; and that through it we have been freed from sins, he indeed refreshes the doctrinal discourse, giving the listener a breathing space; but he also very aptly moves on to the discourse concerning life. Pay close attention: for having been reminded of the forgiveness of sins, he subsequently exhorts us not to fall into the same sins again. 13
" Boldness to enter ." Just as, he says, we were previously ashamed, full of sins, so now we have boldness to enter into heaven, because of the forgiveness granted to us.
" to enter the holy places ." He speaks of heaven and the progress into the spiritual. By the blood of Jesus . " by the blood ." For by the blood of the cross of Christ, we have forgiveness and boldness .
" which He inaugurated for us ." It was the entrance of the holy places, and a path leading to it, recently cut. For this, it is said, was inaugurated .
" new ." Which in our times, he says, took its beginning. And this is our claim, that in the times around Abraham, this road did not exist, but was established among us.
" and living ." For the first way led to death and to disbelief; this one, however, truly brings to life, since it itself lives and endures.
— [PHOTIUS] Having said "recent," so that no one might say: "If recent, then it will cease"; for this one too will grow old and become obsolete just as the old covenant will be abolished. He says, however: "But being recent, it will always be new and living , never accepting death and dissolution." [ end of the Photius excerpt ] —
" through the veil ." For all these good things have come to us through the flesh of Christ and His sacrifice. This also recently prepared the way to heaven, having walked it first. And rightly is the flesh of Christ called the veil . For when He was lifted up, that is, on the cross, then the things in heaven were revealed, which belong to the veil, and that it concealed the Divinity within itself. And this is also the characteristic of a veil .
" a great priest ." This, having, in common. He calls the Lord a priest .
— [OECUMENIUS] " over the house of God ." He speaks of the house of God as the faithful, according to, "I will dwell in them, and walk among them." (Lev. 26:12; 2 Cor. 6:16) [ end of the Oecumenius excerpt ] —
" let us draw near with a true heart ." In the faith of Christ with truth, having nothing false or deceitful.
" in full assurance of faith ." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith . And since there is both believing and doubting, he says, "in full assurance of faith," that is, so that we may be fully informed about these things.
" having our hearts sprinkled ." This shows that there is a need not only for faith but also for a righteous life.
" sprinkled ." The Jews, he says, sprinkle their bodies; but let us sprinkle and purify our consciences, so that we may not have any evil consciousness of ourselves.
" with pure water ," that is, with baptism. For the Jews, by washing, only cleanse the body; but we purify the soul with baptism. For the water we have is pure , that is, purifying.
" let us hold fast the confession ." Let us hold fast , he says, the confession of our hope , firm and without wavering . What hope ? To hope through the blood of Christ for entrance into heaven. To have our sins forgiven through Him. To be made worthy of adoption through Him.
"For faithful," that is, "true is He who promised ." And what did He promise ? That we would enter into His kingdom; "for I will," He says, "that where I am, there these may be also." (Jn. 16:24) For "these" He spoke of the faithful.
The call to virtue from the fear of future judgment.
Hebrews 10:24-25 And let us consider one another in this, to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some are; but encouraging one another, and so much the more, as you see the day approaching.
" And let us consider one another ," he says, for we are brothers, as there is one flock under one shepherd. For this will increase the love among us.
— [PHOTIUS] But let us consider around these things, whose curiosity and inquiry and consideration sharpen and incite love: this, however, is done by those who bear nothing wrong about each other, but reject everything in a good and healthier direction, even those things that seem to be faults. [ end of the Photius excerpt ] —
" to provoke unto love ." To stir up and increase love for one another.
" and good works ." And to provoke each other to zeal in good works.
" not forsaking the assembling of ourselves together ." For to always come together in the same place is a source of love. Therefore, it prohibits separation. For the work of love is not division, but the exact union. He called the assembly the harmony.
— [PHOTIUS] " but encouraging one another ." Whom? The assembly of ourselves, that is, each other. For we must receive the assembly of ourselves in common. And the encouragement of the assembly is the willingness to be joined together for a long time. [ end of the Photius excerpt ] —
— [PHOTIUS] In another way. " but encouraging ." To the weaker ones, obviously. And so much, he says, we ought to be more in need of love and good works, as the day of judgment draws nearer. This was also a comfort for them, having been tested by temptations. [ end of the Photius excerpt ] — 14
Hebrews 10:26-31 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment and fiery anger which will devour the adversaries. Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, and having shared in the blood of the covenant by which he was sanctified, and insulted the Spirit of grace? For we know Him who said, "Vengeance is Mine, I will repay," says the Lord. And again, "The Lord will judge His people." It is a fearful thing to fall into the hands of the living God.
" For if we sin willfully ." As the involuntary has a lighter punishment.
— [OECUMENIUS] " if we sin ." Note that he did not say 'having sinned,' but used the present tense to indicate the persistence in sin until the end. For from this, it is especially clear that he does not deny repentance. [ end of the Oecumenius excerpt ] —
" after we have received the knowledge ." That is, the faith concerning Christ.
" there no longer remains a sacrifice for sins ." In order to erase sins. For among the Jews there were victims that were offered for their remission, so that they were not for involuntary sins.
" remains a sacrifice ." It does not abolish repentance, may it not be; but it prohibits the existence of a second baptism. For here, it calls the cross and baptism a sacrifice, just as it says elsewhere. "For by one offering He has perfected for all time those who are sanctified." (Heb. 10:14)
" and fiery anger ." Just as that fiery, being pierced by some anger, consumes and devours those who are struck. He speaks of opposers, not only of the unbelievers, but also of those who act directly against the commandments of Christ.
" Anyone who has rejected Moses' law ." A comparison is made from the lesser. For he wishes to show the destruction by fire justly inflicted against the adversaries . However, he speaks of the law to Moses (Lev. 4:26), because he commanded many things that are contained in the law.
" on the testimony of two or three witnesses ." If two or three had testified, there was no longer a place for mercy or pardon, but he would die. Therefore, if someone who has transgressed the law of man, that is, of Moses, dies without pardon after a strong testimony, he says, what should happen to those who have trampled the law of Christ?
“ who has trampled the Son of God ." How does one trample on the Son of God? When he does not listen to Him, when he who shares in Him commits sins: for that is to trample, namely to despise.
" in the blood of the covenant ." He refers to the blood of Christ: for through it we have received the new covenant.
" and having shared ." Having shared, as having nothing more excellent than the others, just as those who say that he is a naked man. For they say that he is nothing but blood, in which he differs from ours as far as honor is concerned. Then, showing their ingratitude, he says: by which he was sanctified .
" and insulted the Spirit of grace? " For he who has not received the benefit of the gift insulted the one who gave it. He made you a son of God, but you prefer to become a servant. He came to dwell in you, yet you introduce the Devil within yourself. Are these not injuries and insults against the Spirit?
" For we know Him who said ." And that these things are true, God himself testifies who says: " Vengeance is mine ." This is with me, to take vengeance: " I will repay, says the Lord ." But by saying this, he comforts them about the evils they have suffered from their own fellow citizens. As if he were saying: He said this gently, and he comforts them regarding the evils they suffered from their own fellow citizens, as if he were saying: "Why are you anxious? You have the one who avenges and gives back justice to those who serve you." 16
A good beginning leads to a good end.
Hebrews 10:32-36 Remember the earlier days when, after being illuminated, you endured a great struggle with sufferings, partly while you were made a spectacle both by accusations and tribulations, and partly while you became companions of those who were so treated. For you had compassion on my chains, and you joyfully accepted the plundering of your goods, knowing that you have a better and enduring possession for yourselves in heaven. Therefore, do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise.
“ Remember the earlier days .” Behold, he speaks to them more plainly, urging them not to lose patience. He says, therefore: Do not imitate others, but imitate yourselves. For at the beginning of your faith you struggled; keep this struggle in mind; do not lose what you have achieved through laziness. Behold the cleverness; shaking their souls with the memory of that fire, he now encourages them with praises.
" after being illuminated ." Either concerning baptism, he says, they are illuminated , or concerning the knowledge of Christ.
" you endured a great struggle with sufferings, partly ." A strong soul is needed to bear accusations and tribulations , even if they are done privately and secretly; however, since they were done openly and in front of everyone (for this means: you were made a spectacle ), a stronger one is necessary.
" partly while you became companions ." He says that not only did you endure your own tribulations with a masculine spirit, but you also shared in the sufferings of those who were wronged, signifying the apostles, who were indeed engaged in accusations and tribulations .
" For you had compassion on my chains ." He said, Not only did you not need relief, but you also extended helping hands to others who were bound.
" the plundering ." It is great to bear the plunder of resources. And when it is accepted even with joy, it is apostolic [ἀποστολικόν].
" and you joyfully accepted ." He praises their voluntary patience.
" knowing that you have .” Behold, he also affirms that they have faith.
“ and enduring .” This is firm, not as perishing, and passing from one to another.
They still show them holding onto the same things. " your confidence ." For they have boldness before God, those who endure such things for Him.
— [PHOTIUS] " Therefore, do not cast away your confidence ," which comes from your works, from faith, from trials, from patience; for these are the things that give us great confidence, that we will receive the promise, freely given. [ end of the Photius excerpt ] — 15
" which has great reward ." And from where is this evident? You, he says, are witnesses, you who know that you have a better existence in heaven and one that endures.
" For you have need of endurance ." I seek not increase, but patience, so that you may persevere in the same things.
" so that after you have done the will of God ." The will of God is that you persevere in the same things until the end, and endure the delay of retribution and promise.
— [PHOTIUS] The will of God is that you sincerely believe in Him and perform good deeds, and moreover, when the time demands it, you should strive even to the point of shedding blood: for such ones receive the promise. [ end of the Photius excerpt ] —
Hebrews 10:37-39 For yet a very little while, and he who is coming will come and will not delay. But the righteous shall live by faith; and if he becomes sluggish, my soul shall have no pleasure in him. But we are not of those who withdraw to destruction, but of those who have faith to the saving of the soul.
And when can we receive the promise? Do not become sluggish, he says: he who repays is near. “ For yet a very little while, and he who is coming will come and will not delay .” For what he says, " a very little while, [ὅσον ὅσον 17 ], signifies a very short time.
" But the righteous shall live by faith ." Therefore, it is necessary to believe that He will come, for the righteous shall live by faith.
But if he becomes sluggish , he says, and withdraws himself, either from faith or from afflictions, he will not be approved in my soul: As from Christ, receive all this.
" But we are not of those who withdraw to destruction ." Since he astonished them by saying, " and if he becomes sluggish ," he says, " my soul shall have no pleasure in him ." He corrects it and says: We are not those who withdraw ourselves or are sluggish, which leads to destruction: but we pertain to faith, to possess and save our souls.
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Translation notes for Hebrews chapter 10
1. The PG only has, " For the law having a shadow ." It is merely a type of the future good things, namely of the new covenant. You can understand it this way.
2. Gregory of Nazianzus, was an early Roman Christian theologian and prelate who served as Archbishop of Constantinople from 380 to 381.
3. Apologeticus (Oration 2)
4. The Last Farewell in the Presence of the One Hundred and Fifty Bishops (Oration 42)
5. The excerpt from Theodoret is not indicated in the PG, but it was given an indicator of the source by Pharmakides.
6. This excerpt from Photius is not identified by the PG nor Pharmakides, but I was able to find the source in Staab’s edition.
7. The Pharmakides version adds, “Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name.”
8. The Pharmakides version adds, “The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this scripture it is written concerning my coming and that I am to be offered for the world.”
9. The Pharmakides version adds, “That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ.”
10. The PG only reads, “One, once for all, having heard.”
11. Not in the PG. Pharmakides grafted in from Theophylact.
12. “But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands.” This is not in the PG, but it was grafted in by Pharmakides from Theophylact.
13. The PG reads, “Since he has demonstrated much the difference between the new and the old, he has come to the discourse about faith and life.” Pharmakides grafted in the reading by Theophylact, which makes more sense.
14. The PG indicates that the excerpt is from Photius, but I was unable to confirm that., and I did not find it in Staab’s Photius fragments. Pharmakides has the excerpt but does not give any indication of the source.
15. The PG incorrectly indicates that the Photius excerpt begins at, “They still show them holding onto the same things. ‘ your confidence .’ For they have boldness before God, those who endure such things for Him.” But the Photius excerpt is only "’ Therefore, do not cast away your confidence ,’ which is from your works, which is from faith, which is from temptations, which is from endurance. For these are the great things for us, our confidence , that we may obtain the promise, graciously.” The Pharmakides version gives the correct indicators, but does not actually list Photius as the source, only lines at the beginning of the excerpt to the end.
16. Oecumenius does not appear to comment on Hebrew 10:31, " The Lord will judge His people." It is a fearful thing to fall into the hands of the living God . I am not sure whether Oecumenius did not comment on it or whether at some point an editor/copyist accidentally omitted it. But for the sake of edification, I am adding an excerpt here in the footnotes for anyone who wants to read an interpretation for that verse. Since Oecumenius and most Greek Church Fathers rely heavily upon John Chrysostom, I am providing a direct quote from his Homilies on the Epistle to the Hebrews for this verse. “Let us fall”, it is said, “into the hands of the Lord, and not into the hands of men.” (Sirach 2:18) But if you repent not, you shall fall into the hands of God: that is fearful: it is nothing, to fall into the hands of men. When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. For according to His mercy, so is His wrath. “And, His indignation will rest upon sinners.” (Sirach 5:6)
17. "ὅσον ὅσον", is a reduplication of the Greek word ὅσον and serves to give intensity and emphasis to a qualifying word. That is why I translated it “For yet a very little while,” instead of “For yet a little while.”