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Published online by Cambridge University Press: 05 February 2009
Many years ago I watched a television programme on the art of acting. It was a ‘Masterclass’ conducted by Dame Flora Robson. She took a group of Royal Academy of Dramatic Arts’ students, divided them into four separate groups, and then asked each to act out a scene. Each separate cast was given the same script, but, unbeknown to the others, each group was given an entirely different background to the setting of the scene. We then saw the results; four readings, each with the same lines but understood completely differently.
2 For a discussion of the major first-century milieux suggested as Hebrews' background see Hurst, L. D., The Epistle to the Hebrews: Its Background and Thought (SNTSMS 65; Cambridge University, 1990).CrossRefGoogle Scholar
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5 Those who argue against the integrity of Heb 13 include Jones, E. D., ExpT 46 (1934/1935) 562–7Google Scholar; Nitschke, H., Monatsschrift für Pastoral Theologie 46 (1957) 179–83Google Scholar; Theiβen, G., Untersuchungen zum Hebräerbrief (Gütersloh: Gerd Mohn, 1969) 14Google Scholar. On the other hand, Thurén, J., Das Lobopfer der Hebräer: Studien zum Aufbau und Anliegen von Hebräerbrief 13 (Åbo: Åbo Akademi, 1973) 53–5, 106, 246–7Google Scholar, regards chapter 13 as the original kernel of the whole work.
6 Compare the MT: ‘For the Lord your God is a devouring fire, a jealous God.’
7 For the defence of its integrity see Lane, W., Hebrews (WBC; Dallas: Word, 1991) 2. 495–507.Google Scholar
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14 So Kümmel, W. G., Introduction to the New Testament (London: SCM, 2nd ed., 1975) 398Google Scholar, n. 37. Filson, F. F., ‘yesterday’: A Study of Hebrews in the Light of Chapter 13 (SBT 4; London: SCM, 1967) 22–5Google Scholar, draws comparisons between this chapter, the ending of Paul's letters, and 1 Peter.
15 See White, J. L., ‘Ancient Greek Letters’ in Greco-Roman Literature and the New Testament (ed. Aune, D. E.; Atlanta, GA: Scholars, 1988) 85–106.Google Scholar
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24 Unlike Hebrews, in the book of Revelation heaven is not itself a temple but contains a temple which is contemporaneous with that on earth (Rev 11). In the new Jerusalem, however, there will be no further need of a temple (Rev 21.22).
25 In the LXX the altar of sacrifice is translated as either θυσιαστριυ (Lev 1.5) or θυσιατριυ τυ λοκαυτωμτωυ (cf. Lev 4.7).
26 Cf. Heb 9.5 which refers to the covering of the ark (ἱλαστριου the usual LXX translation of kapporeth [Exod 25.18, 22; 31.7; 35.12]), the place where mercy is dispensed (RSV ‘mercy seat’); cf. also 4.16, ‘throne of grace’ (θρυοζ τζ χριτοζ).
27 Attridge, , Hebrews, 234–8.Google Scholar The most telling evidence in support of Attridge's thesis is 2 Bar 6.7 (a work usually dated c. 70 CE). In this vision an angel descends to the Jerusalem temple prior to its destruction, and removes from the holy of holies both the ark and the altar of incense.
28 Hebrews uses ακηυ and ἄγια interchangeably, sometimes as heaven in contrast to the earthly (inferior) tabernacle. Yet either term can designate the inferior shrine. Thus in 8.5 ακηυ represents heaven over against ἄγια and at 9.24 ἄγια is that which is made with hands. At 8.2 heaven is both ‘sanctuary and true tent’ – a hendiadys.
29 The tradition of the ascension of Enoch (cf. Gen 5.25; 1 Enoch 12.3; 15.1; 2 Enoch 27.8; 71.14; Jub 7.23; Philo, Mut Nom 38Google Scholar; Josephus, Ant 1.2.4)Google Scholar is alluded to in Heb 11.5, but not developed.
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42 See Childs, B. S., Exodus: A Commentary (London: SCM, 1974) 509–11.Google Scholar
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46 For the pejorative use of ποικλοζ of teaching see Tit 3.3 (cf. 2 Tim 3.6; Jas 1.2; 1 Pet 1.6). In Heb 2.4, where it describes miracles, it is used positively.
47 Josephus, B.J. 2.414Google Scholar describes false teaching within Judaism as ξυοζ.
48 For the supposed opponents see Isaacs, , Sacred Space, 216Google Scholar, n. 5.
49 So Koester, H., HTR 33 (1962) 304–7Google Scholar. Attridge, H. W., Hebrews, 394–5Google Scholar sees some type of fellowship meal under attack here, although he refuses to be more specific. Lane, W., Hebrews, 2.534Google Scholar reads it as a contrast between word rather than meal as the means of grace.
50 For the place of Jesus’ execution see John 19.20, ‘near the city’. Mark 15.20 and Matt 27.31 which state that Jesus was ‘led out’ (cf. Luke 23.2, ‘led away’) imply that it took place outside the city walls.
51 See Isaacs, , Sacred Space, 141–3.Google Scholar
52 Cf. 1 Pet 1.5, ‘spiritual sacrifices’. For ‘the fruit of lips which acknowledge his name’ (Heb 13.16) as a designation of hymns of thanksgiving see Ps Sol 5.2–3; 2 Mace 10.7.
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55 See 3 Kgdms 3.2; 6.1–7.50; 8.1,16–18; Acts 7.47.
56 See also Exod 16.31; Jer 12.7; Hos 9.15; LXX Ps 113.1; Matt 10.6; 15.24; Acts 2.36; cf. Targ Num 12.17, ‘my people’ ‘ammi).
57 Attridge, , Hebrews, 288.Google Scholar
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59 D. Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection in the Epistle to the Hebrews (SNTSMS 47; Cambridge: University, 1982) 162; Isaacs, Sacred Space, 87–8, contra Scholer, Proleptic Priests, 140–9 who interprets this passage as designating those who have already died and now reside with God in heaven.