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In Hebrews What Teachings Does the Author Not Have to Go Over Again

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Book of the Bible

The Epistle to the Hebrews, or Letter to the Hebrews, or in the Greek manuscripts, only To the Hebrews (Πρὸς Ἑβραίους, Pros Hebraious)[1] is ane of the books of the New Attestation.[2]

The text does not mention the name of its writer, only was traditionally attributed to Paul the Apostle. Almost of the Ancient Greek manuscripts, the Sometime Syriac Peshitto and some of the Quondam Latin manuscripts have the epistle to the Hebrews amongst Paul'southward letters. [3] However, doubt on Pauline authorship in the Roman Church is reported by Eusebius.[4] Modern biblical scholarship considers its authorship unknown,[5] written in deliberate imitation of the mode of Paul,[6] [seven] with some contending that it was authored by Priscilla and Aquila.[8] [9]

Scholars of Greek consider its writing to be more polished and eloquent than any other book of the New Testament, and "the very carefully composed and studied Greek of Hebrews is not Paul'due south spontaneous, volatile contextual Greek".[10] The book has earned the reputation of being a masterpiece.[11] It has likewise been described as an intricate New Testament volume.[12] Some scholars believe information technology was written for Jewish Christians who lived in Jerusalem.[xi] Its essential purpose was to exhort Christians to persevere in the face of persecution. At this fourth dimension, certain believers were considering turning back to Judaism (the Jewish organization of police force) to escape being persecuted for accepting Christ as their saviour, now following this arrangement of grace (saved past Jesus' sacrifice on the cantankerous). The theme of the epistle is the doctrine of the person of Christ and his function as mediator between God and humanity.

According to traditional scholarship, the author of the Epistle to the Hebrews, following in the footsteps of Paul, argued that Jewish Police, the cornerstone of the beliefs and traditions of the descendants of the founding fathers,[ clarification needed ] had played a legitimate role in the past only was superseded past a New Covenant for the Gentiles (cf. Rom. 7:1–6; Gal. 3:23–25; Heb. 8, ten).[13] However, a growing number of scholars[xiv] notation that the terms Gentile, Christian and Christianity are not present in the text and posit that Hebrews was written for a Jewish audience, and is best seen every bit a fence betwixt Jewish followers of Jesus and mainstream Judaism. In tone, and detail, Hebrews goes across Paul and attempts a more than complex, nuanced, and openly adversarial definition of the relationship.[xv] The epistle opens with an exaltation of Jesus every bit "the radiance of God'south glory, the express image of his existence, and upholding all things by his powerful word".[1:1–iii] The epistle presents Jesus with the titles "pioneer" or "forerunner", "Son" and "Son of God", "priest" and "loftier priest".[16] The epistle casts Jesus as both exalted Son and High Priest, a unique dual Christology.[17]

Composition [edit]

Hebrews uses Old Testament quotations interpreted in light of first-century rabbinical Judaism.[18] New Testament and 2d Temple Judaism scholar Eric Mason argues that the conceptual background of the priestly Christology of the Epistle to the Hebrews closely parallels presentations of the messianic priest and Melchizedek in the Qumran scrolls.[xvi] In both Hebrews and Qumran a priestly figure is discussed in the context of a Davidic figure; in both cases a divine decree appoints the priests to their eschatological duty; both priestly figures offer an eschatological sacrifice of amende. Although the author of Hebrews was not directly influenced by Qumran's "Messiah of Aaron",[19] these and other conceptions did provide "a precedent... to conceive Jesus similarly as a priest making atonement and eternal intercession in the heavenly sanctuary".[16] : 199

[edit]

By the cease of the get-go century there was no consensus on the author's identity. Clement of Rome, Barnabas, Paul the Apostle, and other names were proposed. Others later suggested Luke the Evangelist, Apollos, or his instructor Priscilla as possible authors.[20]

In the 3rd century, Origen wrote of the letter,

In the epistle entitled To The Hebrews the diction does not showroom the characteristic roughness of speech or phraseology admitted by the Apostle [Paul] himself, the structure of the sentences is closer to the Greek usage, as anyone capable of recognising differences of style would agree. On the other hand the matter of the epistle is wonderful, and quite equal to the Apostle'due south acknowledged writings: the truth of this would be admitted by anyone who has read the Campaigner advisedly... If I were asked my personal opinion, I would say that the matter is the Campaigner's but the phraseology and construction are those of someone who remembered the Apostle's teaching and wrote his own estimation of what his master had said. Then if any church regards this epistle every bit Paul's, it should exist commended for so doing, for the archaic Church had every justification for handing it down every bit his. Who wrote the epistle is known to God alone: the accounts that have reached us advise that it was either Cloudless, who became Bishop of Rome, or Luke, who wrote the gospel and the Acts.[21]

In the fourth century, Jerome and Augustine of Hippo supported Paul'south authorship: the Church largely agreed to include Hebrews as the fourteenth letter of Paul, and affirmed this authorship until the Reformation. Scholars argued that in the 13th chapter of Hebrews, Timothy is referred to as a companion. Timothy was Paul's missionary companion in the same manner Jesus sent disciples out in pairs. Too, the writer states that he wrote the letter from "Italian republic", which also at the time fits Paul.[22] The difference in mode is explained as only an adjustment to a singled-out audition, to the Jewish Christians who were beingness persecuted and pressured to get back to traditional Judaism.[23] Many scholars now believe that the writer was i of Paul'south pupils or associates, citing stylistic differences betwixt Hebrews and the other Pauline epistles.[24] Recent scholarship has favored the idea that the author was probably a leader of a predominantly Jewish congregation to whom he or she was writing.[25]

Because of its anonymity, information technology had some trouble being accepted every bit part of the Christian canon, beingness classed with the Antilegomena. Somewhen it was accepted as scripture considering of its audio theology, eloquent presentation, and other intrinsic factors.[11] : 431 In antiquity, certain circles began to ascribe it to Paul in an effort to provide the bearding piece of work with an explicit apostolic pedigree.[26]

The original King James Version of the Bible titled the work "The Epistle of Paul the Apostle to the Hebrews". Nevertheless, the KJV'due south attribution to Paul was but a guess, and is currently disputed by recent research.[11] Its vastly unlike style, unlike theological focus, different spiritual feel, different Greek vocabulary – all are believed to brand Paul's authorship of Hebrews increasingly indefensible. At present, modern scholarship does non accredit Hebrews to Paul.[27] [28] [29]

A.J. Gordon ascribes the authorship of Hebrews to Priscilla, writing that "Information technology is evident that the Holy Spirit made this woman Priscilla a instructor of teachers". Afterwards proposed by Adolf von Harnack in 1900,[30] Harnack's reasoning won the support of prominent Bible scholars of the early twentieth century. Harnack believes the letter of the alphabet was written in Rome – not to the Church, simply to the inner circumvolve. In setting along his evidence for Priscillan authorship, he finds information technology amazing that the name of the author was blotted out by the earliest tradition. Citing Chapter 13, he says it was written by a person of "high standing and churchly teacher of equal rank with Timothy". If Luke, Clemens, Barnabas, or Apollos had written information technology, Harnack believes their names would not have been obliterated.[31]

Donald Guthrie's commentary The Letter to the Hebrews (1983) mentions Priscilla by name as a suggested author.[32]

Believing the author to have been Priscilla, Ruth Hoppin posits that the name was omitted either to suppress its female person authorship, or to protect the alphabetic character itself from suppression.[33]

Also convinced that Priscilla was the author of Hebrews, Gilbert Bilezikian, professor of biblical studies at Wheaton Higher, remarks on "the conspiracy of anonymity in the ancient church," and reasons: "The lack of any firm data apropos the identity of the writer in the extant writings of the church suggests a deliberate coma more than a case of collective loss of retention."[34]

Despite some theories of Hebrews existence authored by Priscilla, a majority of scholars hold that the author was presumably male person, since he refers to himself using a masculine participle in xi:32: "would fail me to tell".[35]

Date [edit]

The use of tabernacle terminology in Hebrews has been used to engagement the epistle earlier the destruction of the temple, the idea existence that knowing about the destruction of both Jerusalem and the temple would take influenced the development of the author's overall argument. Therefore, the near probable date for its limerick is the 2nd half of the twelvemonth 63 or the beginning of 64, co-ordinate to the Catholic Encyclopedia.[24]

The text itself, for case, makes a contrast between the resurrected Christ "in heaven" "who serves in the sanctuary, the truthful tabernacle set by the Lord" and the version on earth, where "at that place are already priests who offering the gifts prescribed past the law. They serve at a sanctuary that is a copy and shadow of what is in sky." (NIV version)

Despite this, some scholars, such as Harold Attridge and Ellen Aitken, hold to a later date of limerick, betwixt 70 and 100 Advertising.[36] [37]

Audition [edit]

Scholars[ who? ] have suggested that Hebrews is function of an internal New Testament fence between the extreme Judaizers (who argued that non-Jews must catechumen to Judaism before they tin receive the Holy Spirit of Jesus' new covenant) versus the farthermost antinomians (who argued that Jews must turn down God's commandments and that Jewish police force was no longer in effect). James and Paul represent the moderates of each faction, respectively, and Peter served as moderator.[38]

Information technology sets earlier the Jew the claims of Christianity – to bring the Jew to the full realization of the relation of Judaism to Christianity, to brand clear that Christ has fulfilled those temporary and provisional institutions, and has thus abolished them.[39] This view is commonly referred to as Supersessionism.[40] Co-ordinate to the theology of supersessionism, the church replaces Israel, and thus the church takes the place of Israel as the people of God. The dominant interpretation in modern Hebrews scholarship has been that the epistle contains an implicit supersessionist merits (that the Levitical sacrifices and the Levitical priests have been replaced/superseded by Christ's cede).[41] Per Bibliowicz, Hebrews scholars may be divided into those that are supportive-sympathetic to the epistle'due south theological message,[42] those that are disquisitional of the epistle'south supersessionary message,[43] and those attempting a middle ground.[44]

Due to the importance of Hebrews for the formation of futurity Christian attitudes toward Jews and Judaism, a stardom must be made between the author's intent and the way in which the text was interpreted by time to come generations.[45] The impact of the deployment and implementation of supersession theology is hard to convey and grasp. The implementation of this theological claim eventually led to the negation and disenfranchisement of the Jewish followers of Jesus, and afterward, of all Jews.[46]

Purpose for writing [edit]

Those to whom Hebrews is written seem to have begun to uncertainty whether Jesus could really exist the Messiah for whom they were waiting, considering they believed the Messiah prophesied in the Hebrew Scriptures was to come equally a militant rex and destroy the enemies of his people. Jesus, yet, came as a mere human being who was arrested by the Jewish leaders and who suffered and was crucified by the Romans. And although he was seen resurrected, he still left the globe and his people, who at present face persecution rather than victory. The Book of Hebrews solves this problem by arguing that the Hebrew Scriptures also foretold that the Messiah would be a priest (although of a unlike sort than the traditional Levitical priests) and Jesus came to fulfill this role, as a sacrificial offering to God, to atone for sins. His role of a king is yet to come, then those who follow him should be patient and not exist surprised that they endure for now.[13:12–14]

Some scholars today believe the certificate was written to preclude apostasy.[47] Some have interpreted betrayment to mean a number of different things, such as a group of Christians in 1 sect leaving for another more than conservative sect, one of which the author disapproves. Some take seen apostasy equally a move from the Christian associates to heathen ritual. In low-cal of a maybe Jewish-Christian audience, the betrayment in this sense may exist in regard to Jewish-Christians leaving the Christian assembly to return to the Jewish synagogue. The writer writes, "Let u.s.a. hold fast to our confession".[4:fourteen] The epistle has been viewed as a long, rhetorical argument for having confidence in the new manner to God revealed in Jesus Christ.[48]

The book could be argued to affirm special creation. Information technology affirms that God by His Son, Jesus Christ, made the worlds. "God... hath in these final days spoken unto usa by his Son... by whom also he made the worlds".[ane:1–2] The epistle also emphasizes the importance of faith. "Through faith nosotros understand that the worlds were framed by the give-and-take of God, so that things which are seen were not fabricated of things which practise appear".[11:3]

...the Epistle opens with the solemn announcement of the superiority of the New Attestation Revelation by the Son over Old Attestation Revelation by the prophets.[1:1–4] It then proves and explains from the Scriptures the superiority of this New Covenant over the Old by the comparison of the Son with the angels as mediators of the Old Covenant,[1:v–two:xviii] with Moses and Joshua as the founders of the Old Covenant,[three:1–four:16] and finally, past opposing the high-priesthood of Christ after the order of Melchisedech to the Levitical priesthood after the society of Aaron.[5:1–ten:18] (Leopold Fonck, The Catholic Encyclopedia, 1910)[24]

Manner [edit]

Hebrews is a very consciously "literary" document. The purity of its Greek was noted by Cloudless of Alexandria, according to Eusebius (Historia Eccl., Six, xiv), and Origen of Alexandria asserted that every competent estimate must recognize a great difference between this epistle and those of Paul (Eusebius, VI, xxv).

This letter of the alphabet consists of two strands: an expositional or doctrinal strand,[1:1–14] [2:5–xviii] [5:i–14] [vi:xiii–9:28] [thirteen:eighteen–25] and a hortatory or strongly urging[fifty] strand which punctuates the exposition parenthetically at cardinal points as warnings to the readers.[2:1–four] [three:1–four:xvi] [six:1–12] [10:one–13:17]

Hebrews does not fit the form of a traditional Hellenistic epistle, lacking a proper prescript. Modern scholars more often than not believe this book was originally a sermon or homily, although possibly modified after it was delivered to include the travel plans, greetings and closing.[13:20–25] [51]

Hebrews contains many references to the One-time Attestation – specifically to its Septuagint text.[52]

Christology [edit]

The Epistle to the Hebrews is notable for the mode in which it expresses the divine nature of Christ. As A.C. Purdy summarized for The Interpreter's Bible (1955):

We may sum up our writer's Christology negatively by proverb that he has cypher to exercise with the older Hebrew messianic hopes of a coming Son of David, who would be a divinely empowered human leader to bring in the kingdom of God on globe; and that while he yet employs the effigy of a militant, apocalyptic rex... who volition come again..., this is not of the essence of his thought about Christ.

Positively, our author presents Christ equally divine in nature, and solves any possible objection to a divine being who participates in human being feel, particularly in the experience of death, by the priestly analogy. He seems quite unconscious of the logical difficulties of his position proceeding from the assumption that Christ is both divine and human, at to the lowest degree human in experience although hardly in nature.[53]

Mikeal Parsons has commented:

If the humanity of Jesus is an important theme for Hebrews, how much more is Jesus' deity. While this theme of exaltation is asserted 'in many and various ways' we shall content ourselves by considering how the author addresses this theme by asserting Jesus' superiority to a) angels, and b) Moses. The first chapter of Hebrews stresses the superiority of the Son to the angels. The very proper name 'Son' indicates superiority. This exaltation theme, in which the Son is contrasted with the angels (1:4), is expanded in the following string of OT quotations (1:v-thirteen). While some have understood the catena as referring primarily to Christ's pre-existence, information technology is more likely that the verses should be understood, 'as a Christological hymn which traces the entire Christ upshot, including the pre-beingness, earthly life, and exaltation of Christ'. The overall structure of the catena seems to point to exaltation equally the underlying motif... At to the lowest degree it may exist ended that the superiority of the Son is demonstrated by this comparison/dissimilarity with angels.

Peter Rhea Jones has reminded united states that 'Moses is not but one of the figures compared unfavourably to Jesus'; merely rather, 'Moses and Jesus are yoked throughout the entirety of the epistle'. Allowing that Moses is much more than than a 'whipping boy' for the author, the fact remains that the effigy Moses is utilized as a basis for Christology. While in that location are several references to Moses, but two will be needed to demonstrate Jesus' superiority. The first passage to be considered is Hebrews 3:1-6. D'Angelo and others regard the larger context of this passage (3:1-4:16) to be the superiority of Christ's message to the Law. While the comparison between Jesus and the angels is based on a number of OT citations, the comparison of Jesus and Moses turns on a unmarried verse, Nu. 12:7. Like the angels (1:14), Moses was a retainer who witnessed, every bit information technology were, to the Son. In other words, 'faithful Sonship is superior to true-blue servantship'. The Son is once again exalted. The exaltation theme finds expression in a more opaque way at 11:26. Here in the famous affiliate on faith in which Moses is said to count 'corruption suffered for the Christ greater wealth than the treasures of Egypt'. The portrait of Moses drawn hither is that of a martyr, and a Christian martyr at that. In effect, Moses joins that great cloud of witnesses who looked to Jesus as pioneer and perfecter of faith. Once again, Christ's superiority is asserted, this time over Moses and the unabridged Mosaic epoch.

In summary, the writer [of Hebrews] stressed the Sonship of Jesus and expressed it in a three-stage Christology of pre-being, humanity, and exaltation.[54]

Encounter also [edit]

  • Textual variants in the New Testament#Epistle to the Hebrews

References [edit]

  1. ^ The Greek New Testament, Edited past Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, and Allen Wikgren, in cooperation with the Institute for New Testament Textual Research, 2nd edition, United Bible Societies, 1973
  2. ^ "Letter to the Hebrews | New Testament". Encyclopedia Britannica . Retrieved 2020-03-08 .
  3. ^ "St. Paul's Epistles; the General Epistles; the Book of Revelations, and Indexes". 1872.
  4. ^ "some have rejected the Epistle to the Hebrews, proverb that it is disputed by the church building of Rome, on the ground that information technology was not written by Paul." Eusebius, Hist. Eccl. 3.iii.v (text); cf. also 6.20.3 (text).
  5. ^ Alan C. Mitchell, Hebrews (Liturgical Printing, 2007) p. 6.
  6. ^ Ehrman 2011, p. 23.
  7. ^ Clare Thousand. Rothschild, Hebrews every bit Pseudepigraphon: The History and Significance of the Pauline Attribution of Hebrews (Mohr Siebeck, 2009) p. four.
  8. ^ Jobes, Karen H. (April 17, 2017). "Who Wrote the Book of Hebrews?". Zondervan Academic . Retrieved March nine, 2022.
  9. ^ Andrews, East.D. (2020). THE EPISTLE TO THE HEBREWS: Who Wrote the Book of Hebrews?. Christian Publishing House. ISBN978-1-949586-74-9 . Retrieved March 9, 2022.
  10. ^ Duling, C. Dennis (2003). The New Attestation : history, literature, and social context (fourth ed.). Belmont, CA: Thomson/Wadsworth. p. 281. ISBN0155078569. OCLC 52302160.
  11. ^ a b c d Powell, Marker A. Introducing the New Testament: a historical, literary, and theological survey. Baker Academic, 2009. ISBN 978-0-8010-2868-7
  12. ^ Mackie, Scott D. Eschatology and Exhortation in the Epistle to the Hebrews. Tübingen: Mohr Siebeck, 2007.ISBN 978-iii-16-149215-0
  13. ^ Tugwell, Simon (1986). The Churchly Fathers. London: Continuum International Publishing. pp. 24–5. ISBN0225665719.
  14. ^ C. P. Anderson, N. Beck, Bibliowicz, L. Freudman, J. Gager, M. E. Isaacs, T. Perry, S. Sandmel, Williamson
  15. ^ Bibliowicz, Abel M. (2019). Jewish-Christian Relations - The First Centuries (Mascarat, 2019). WA: Mascarat. pp. 143–v. ISBN978-1513616483.
  16. ^ a b c Stonemason, Eric F. Y'all Are a Priest Forever: Second Temple Jewish Messianism and the Priestly Christology of the Epistle to the Hebrews. (STDJ 74; Leiden/Boston: Brill, 2008). ISBN 978-90-04-14987-eight
  17. ^ Mackie, Scott D. "Confession of the Son of God in the Exordium of Hebrews". Periodical for the Study of the New Testament, xxx.four (2008)
  18. ^ Utley, R. J.: The Superiority of the New Covenant: Hebrews. Bible Lessons International; Marshall, Texas: 1999, Volume 10, p. i.
  19. ^ Oegema, Gerbern S. "Y'all Are a Priest Forever" book review. Catholic Biblical Quarterly, Oct 2009, Vol. 71 Issue 4, pp. 904–05.
  20. ^ Utley, R. J.: The Superiority of the New Covenant: Hebrews. Bible Lessons International; Marshall, Texas: 1999, Volume x, p. iii.
  21. ^ A. Louth ed. & One thousand. A. Williamson trans. [Origen quoted in] Eusebius, The History of the Church (London: Penguin, 1989), 202 [volume 6.25].
  22. ^ "Introduction to the Letter of the alphabet to the Hebrews". [one] Archived 2013-10-xx at the Wayback Machine Accessed 17 Mar 2013
  23. ^ Hahn, Roger. "The Book of Hebrews". Christian Resource Institute. [2] Accessed 17 Mar 2013]
  24. ^ a b c Fonck, Leopold. "Epistle to the Hebrews". The Catholic Encyclopedia. Vol. seven. New York: Robert Appleton Company, 1910. Web: 30 Dec. 2009.
  25. ^ Rhee, Victor (Sung-Yul) (June 2012). Köstenberger, Andreas (ed.). "The Author of Hebrews as a Leader of the Faith Community" (PDF). Journal of the Evangelical Theological Society. 2. 55: 365–75. ISSN 0360-8808. Retrieved 2012-eleven-17 .
  26. ^ Attridge, Harold W.: Hebrews. Hermeneia; Philadelphia: Fortress, 1989, pp. 1–6.
  27. ^ Ellingworth, Paul (1993). The New International Greek Testament Commentary: The Epistle to the Hebrews. Grand Rapids, MI: Wm. B. Eardmans Publishing Co. p. 3.
  28. ^ Ehrman, Bart D. (2011). Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Call back They Are. HarperOne. p. 22. ISBN978-0-06-207863-half-dozen.
  29. ^ Ehrman 2011: "The anonymous book of Hebrews was assigned to Paul, fifty-fifty though numbers of early Christian scholars realized that Paul did non write it, equally scholars today agree."
  30. ^ Adolph von Harnack, "Probabilia uber die Addresse und den Verfasser des Habraerbriefes, " Zeitschrift für die Neutestamentliche Wissenschaft und dice Kunde der älteren Kirche (East. Preuschen, Berlin: Forschungen und Fortschritte, 1900), ane:xvi–41.
  31. ^ Meet Lee Anna Starr, The Bible Status of Woman. Zarephath, N.J.: Pillar of Burn down, 1955, pp 187–82.
  32. ^ Donald Guthrie, The Alphabetic character to the Hebrews, Tyndale New Testament Commentaries, Thousand Rapids, Mich.: Eerdmans, 1983, reprinted 1999, p. 21
  33. ^ Hoppin, Ruth. Priscilla's Letter: Finding the Writer of the Epistle to the Hebrews. Lost Coast Press, 2009. ISBN 978-1882897506
  34. ^ Hoppin, Ruth; Bilezikian, Gilbert (2000). Priscilla's Letter. Lost Coast Press. ISBN1882897501.
  35. ^ "Introduction to the Book of Hebrews". ESV Study Bible. Crossway. 2008. ISBN978-1433502415.
  36. ^ Attridge, Harold W. (1989). The Epistle to the Hebrews. Philadelphia: Fortress. p. 9.
  37. ^ Aitken, Ellen Bradshaw (2008). "Portraying the Temple in Stone and Text: The Arch of Titus and the Epistle to the Hebrews". Hebrews: Contemporary Methods -- New Insights (ed. Gabriela Geraldini, Harold West Attridge). Atlanta: Brill. pp. 131–148. ISBN978-1589833869.
  38. ^ "The Canon Debate", McDonald & Sanders editors, 2002, affiliate 32, p. 577, by James D. G. Dunn: "For Peter was probably in fact and effect the bridge-man (pontifex maximus!) who did more than any other to hold together the diversity of first-century Christianity. James the brother of Jesus and Paul, the two other most prominent leading figures in first-century Christianity, were also much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the contrary ends of this detail spectrum. But Peter, every bit shown particularly by the Antioch episode in Gal ii, had both a intendance to hold business firm to his Jewish heritage, which Paul lacked, and an openness to the demands of developing Christianity, which James lacked. John might have served as such a effigy of the heart property together the extremes, just if the writings linked with his proper noun are at all indicative of his own stance he was likewise much of an individualist to provide such a rallying betoken. Others could link the developing new religion more firmly to its founding events and to Jesus himself. But none of them, including the residual of the twelve, seem to have played any function of continuing significance for the whole sweep of Christianity—though James the brother of John might have proved an exception had he been spared". [Italics original]
  39. ^ "Introduction to Hebrews". The New Analytical Bible and Dictionary of the Bible (KJV). Chicago: John A. Dickson Publishing Co., 1950. p. 1387
  40. ^ "Supersessionism | Theopedia". www.theopedia.com . Retrieved 2017-09-26 .
  41. ^ Schmitt, Mary. "Restructuring Views on Law in Hebrews 7:12". JBL. 128 (i): 189–201.
  42. ^ including D. DeSilva, D. Hagner, L. T. Johnson, Due west. Lane, B. Lindars, R. W. Wall
  43. ^ including N. Beck, Bibliowicz, L. Freudman, J. Gager, and S. Sandmel
  44. ^ including H. W. Attridge, Koester, Southward. Lehne, Due south. Thou. Wilson, C. Williamson.
  45. ^ Williamson, Clark M (1993). A Guest in the House of State of israel. Louisville, KY: Westminster John Knox Press. p. 175-200. ISBN0664254543.
  46. ^ Bibliowicz, Abel Chiliad (2019). Jewish-Christian Relations - The First Centuries (Mascarat, 2019). WA: Mascarat. p. 158-62. ISBN978-1513616483.
  47. ^ See Whitlark, Jason, Enabling Fidelity to God: Perseverance in Hebrews in Calorie-free of the Reciprocity Systems of the Ancient Mediterranean Earth (PBMS; Carlisle: Paternoster Press, 2008); Oropeza, B. J., Churches under Siege of Persecution and Assimilation: The General Epistles and Revelation. Betrayment in the New Testament Communities vol. 3 (Eugene: Cascade Books, 2012), pp. 3-70.
  48. ^ Zupez, John (1973). "Conservancy in the Epistle to the Hebrews". Bible Today Reader. Collegeville, MN: Liturgical Press. pp. 2590–2595.
  49. ^ See also Antithesis of the Law.
  50. ^ as well translated "exhorting"
  51. ^ Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. p. 411. ISBN0-19-515462-2.
  52. ^ "Catholic ENCYCLOPEDIA: Epistle to the Hebrews". world wide web.newadvent.org . Retrieved 2017-09-26 .
  53. ^ TIB XI p. 588The Interpreter's Bible: The Holy Scriptures in the King James and Revised Standard versions with full general articles and introduction, exegesis, [and] exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Former Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set upward printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles [The First and Second Epistles to Timothy, and the Epistle to Titus], Philemon, Hebrews [Introduction and Exegesis by John Knox]
  54. ^ Parsons, Mikeal (1988). "Son and High Priest: A Written report in the Christology of Hebrews" (PDF). Evangelical Quarterly (lx): 205–208.

Further reading [edit]

[edit]

  • Attridge, Harold W., Hebrews. Philadelphia, PA: Fortress Press, 1989.
  • Bruce, Frederick F., The Epistle to the Hebrews. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1964. Rev Ed 1990.
  • Gareth Lee Cockerill, The Epistle to the Hebrews. New International Commentary on the New Attestation. G Rapids: Eerdmans, 2012.
  • Ellingworth, Paul, The Epistle to the Hebrews. New International Greek Attestation Commentary, Eerdmans, 1993.
  • Guthrie, Donald, The Letter to the Hebrews. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983.
  • Guthrie, George H., Hebrews. The NIV Awarding Commentary. Grand Rapids: Zondervan, 1998.
  • Heen, Erik Yard. and Krey, Philip D.Due west., eds. Ancient Christian Commentary on Scripture: Hebrews. Downers Grove, IL: Intervarsity Press, 2005.
  • Hughes, P.E., A Commentary on the Epistle to the Hebrews. Chiliad Rapids, MI: William B. Eerdmans Publishing Visitor, 1977.
  • Hurst, L. D., The Epistle to the Hebrews: Its Groundwork of Thought. Cambridge: Cambridge University Press, 1989.
  • Koester, Craig R., Hebrews. Ballast Bible 36. New York: Doubleday, 2001.
  • Lane, William L., Hebrews 1–8. Word Biblical Commentary Vol. 47A. Dallas, TX: Word Books, 1991.
  • --- Hebrews 9–13. Word Biblical Commentary Vol. 47B. Dallas, TX: Give-and-take Books, 1991.
  • Moffatt, James. Hebrews. International Critical Commentary. Edinburgh: T & T Clark, 1979. (Originally Published in 1924)
  • Westcott, B.F., The Epistle to the Hebrews: the Greek text with notes and essays. New York: MacMillan, 1892.[3]

Other Books [edit]

  • Easter, Matthew C. Faith and the Faithfulness of Jesus in Hebrews. SNTS Vol. 160. New York: Cambridge University Press, 2014.[4]
  • Hagen, Kenneth. Hebrews Commenting from Erasmus to Beze. Tübingen: J.C.B. Mohr (Paul Siebeck), 1981.

Articles [edit]

  • Paul Ellingworth Reading through Hebrews one–seven, Listening especially for the theme of Jesus every bit high priest. Epworth Review 12.ane (Jan. 1985): fourscore–88.
  • Doherty, Earl. "A Cede in Heaven: The Son in the Epistle to the Hebrews". Earl Doherty's Jesus Puzzle website . Retrieved January 12, 2022.

External links [edit]

Online translations of the Epistle to the Hebrews:

  • Online Bible at GospelHall.org
  • Internet Bible
  • Bible: Hebrews public domain audiobook at LibriVox Various versions

Other:

  • The letter to the Hebrews in "biblical literature", Encyclopædia Britannica Online.
  • Goodspeed's introductory analysis of Hebrews, 1908 at earlychristianwritings.com
  • Catholic Encyclopedia: Epistle to the Hebrews
  • BibleProject Animated Overview (Evangelical Perspective)
  • Free Online Seminary Form from BiblicalTraining on Hebrews (Registration required; Evangelical Perspective)
  • Easton's Bible Dictionary 1897: Epistle to the Hebrews
  • Holiness in Hebrews – Wayne G. McCown p. 58
  • Hebrews from the Biblical Resource Database
  • Eusebius' Church History 3.3.5 includes comment by Eusebius on canonicity of Hebrews and also all-encompassing note by Philip Schaff on topic
  • Bartlet, James Vernon (1911). "Hebrews, Epistle to the". Encyclopædia Britannica. Vol. 13 (11th ed.). pp. 188–191.

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Source: https://en.wikipedia.org/wiki/Epistle_to_the_Hebrews

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