Epistle to the Hebrews

Resumo Este artigo investiga o episódio da descoberta do "livro da Lei" no reinado de Josias (2Rs 22-23) como paradigma do esquecimento da Palavra de Deus em Israel. A análise dialoga com comentários bíblicos de referência-New American Commentary (NAC), Apollos Commentary, NIV Application Commentary, Story of God Bible Commentary, Keil & Delitzsch, Dale Ralph Davis e T. R. Hobbs (Word Biblical Commentary). Os resultados evidenciam que a negligência da

Este artigo propõe que a distinção joanina entre "ver" e "entrar" no Reino de Deus (Jo 3.3-5) pode ser iluminada por uma leitura tipológica que conecta Moisés (que vê) e Josué (que entra) com o antítipo cristológico em Jesus. A tese parte da análise bíblica, passa pela exegese e culmina em suas implicações teológicas.

Este artigo propõe que a distinção joanina entre "ver" e "entrar" no Reino de Deus (Jo 3.3-5) pode ser iluminada por uma leitura tipológica que conecta Moisés (que vê) e Josué (que entra) com o antítipo cristológico em Jesus. A tese parte da análise bíblica, passa pela exegese e culmina em suas implicações teológicas.

A figura de Salomão ocupa um lugar singular na narrativa bíblica do
Antigo Testamento. Em 1 Reis 1–10, ele é apresentado como rei eleito,
fortalecido, devoto e sábio, cujo governo trouxe prosperidade e paz a
Israel. Desde cedo, a tradição cristã enxergou em Salomão não apenas
um personagem histórico, mas também uma figura tipológica que
aponta para o Cristo, o verdadeiro Filho de Davi e Rei do Reino eterno
(cf. Mt 12.42).
Essa percepção não é alheia ao Novo Testamento, que utiliza diversas
vezes a hermenêutica tipológica para mostrar Cristo como
cumprimento das Escrituras (cf. Lc 24.27; 1 Co 10.1–11). No caso de
Sãlomão, ã ãfirmãção de Jesus de que “ãlgo mãior do que Sãlomão está
ãqui” (Mt 12.42) fornece ã bãse neotestãmentáriã pãrã estã ãbordãgem.
O desafio metodológico, contudo, é evitar anacronismos ou imposições
alegóricas. Como observa Brevard Childs (1979), a leitura tipológica
deve respeitar o contexto histórico e literário do Antigo Testamento, ao
mesmo tempo em que reconhece sua função como Escritura cristã.
Assim, a proposta deste artigo é analisar os capítulos iniciais de 1 Reis
(1–10) à luz da tipologia, destacando quatro aspectos que apontam para
Cristo: (1) a eleição e o fortalecimento divino; (2) a devoção expressa
em amor ao Senhor; (3) a sabedoria para a comunhão e obediência,
ilustrada pelo templo; e (4) o governo que resulta em paz (shalom).

O presente artigo examina a figura de Salomão nos capítulos iniciais de 1 Reis (1-10), identificando nele uma tipologia cristológica que se cumpre plenamente na pessoa e na obra de Jesus Cristo. Quatro eixos são destacados: (1) a eleição e o fortalecimento divino; (2) a devoção de Salomão expressa em seu amor ao Senhor; (3) a sabedoria que conduz à comunhão e à obediência, exemplificada na construção do templo como lugar de encontro com Deus; e (4) o governo sábio que produz paz (shalom) como plenitude das bênçãos do Reino. Essa leitura tipológica é enriquecida por paralelos com a comunhão eterna do Filho com o Pai no Evangelho de João, a teologia paulina do conhecimento (epígnosis) e a teologia petrina da participação na natureza divina. O estudo é fundamentado em mais de vinte eruditos contemporâneos e clássicos, tanto do Antigo quanto do Novo Testamento, e dialoga com objeções críticas à legitimidade tipológica. Palavras-chave: Salomão; tipologia; cristologia; templo; paz; comunhão. INTRODUÇÃO A figura de Salomão ocupa posição singular na narrativa bíblica. Em 1 Reis 1-10, ele é apresentado como rei eleito, fortalecido, devoto e sábio, cuja

Este artigo propõe que a distinção joanina entre "ver" e "entrar" no Reino de Deus (Jo 3.3-5) pode ser iluminada por uma leitura tipológica que conecta Moisés (que vê) e Josué (que entra) com o antítipo cristológico em Jesus. A tese parte da análise bíblica, passa pela exegese e culmina em suas implicações teológicas.

Este artigo propõe que a distinção joanina entre "ver" e "entrar" no Reino de Deus (Jo 3.3-5) pode ser iluminada por uma leitura tipológica que conecta Moisés (que vê) e Josué (que entra) com o antítipo cristológico em Jesus. A tese parte da análise bíblica, passa pela exegese e culmina em suas implicações teológicas.

O presente artigo examina a figura de Salomão nos capítulos iniciais de 1 Reis (1-10), identificando nele uma tipologia cristológica que se cumpre plenamente na pessoa e na obra de Jesus Cristo. Quatro eixos são destacados: (1) a eleição e o fortalecimento divino; (2) a devoção de Salomão expressa em seu amor ao Senhor; (3) a sabedoria que conduz à comunhão e à obediência, exemplificada na construção do templo como lugar de encontro com Deus; e (4) o governo sábio que produz paz (shalom) como plenitude das bênçãos do Reino. Essa leitura tipológica é enriquecida por paralelos com a comunhão eterna do Filho com o Pai no Evangelho de João, a teologia paulina do conhecimento (epígnosis) e a teologia petrina da participação na natureza divina. O estudo é fundamentado em mais de vinte eruditos contemporâneos e clássicos, tanto do Antigo quanto do Novo Testamento, e dialoga com objeções críticas à legitimidade tipológica. Palavras-chave: Salomão; tipologia; cristologia; templo; paz; comunhão. INTRODUÇÃO A figura de Salomão ocupa posição singular na narrativa bíblica. Em 1 Reis 1-10, ele é apresentado como rei eleito, fortalecido, devoto e sábio, cuja

Participation in Christ in Paul's epistles, and the heavenly priesthood of the risen and ascended Christ in Hebrews, are focal points in recent NT scholarship. This essay explores four aspects of contemporaneity with Christ in Paul and Hebrews. First, trinitarian and incarnational substructures are integral to contemporaneity with Christ, because the Spirit unites us with the eternal Son who shared in humanity's mortal condition that we might share in his life. Second, Christ's self-revelation in Scripture is an ever-contemporaneous divine speech that slays and makes alive its hearers; third, those who partake of Christ become participants in Christ's prophetic, priestly, and royal vocation; last, we become contemporaries with Christ as we by faith behold and contemplate invisible, eschatological, heavenly realities-fixing our eyes on Christ himself-who becomes manifested by the Spirit as the means of grace form the church into the image of Christ via faith, hope, and love.

O problema do Uso do Antigo Testamento no Novo já é reconhecido como uma das grandes discussões hermenêuticas de nossa época. Procura-se estabelecer um aparato prático para uma metodologia exegética sólida. Para tal, são pesquisados aspectos linguísticos, bem como hermenêutico/teológicos, procurando uma alimentação mútua entre as áreas de conhecimento. Trabalha-se o termo intertextualidade dentro dos estudos linguísticos, além das discussões já levantadas entre teólogos e intérpretes da Escritura. Após o estabelecimento das principais escolas e propostas dentro da problemática, aponta-se um caminho metodológico que busque uma abordagem integrativa.

Philo Judaeus ourished in Alexandria during the latter half of the rst century b.c.e. and the rst half-century c.e. At that time, the Alexandrian Jewish community was very large|probably larger than the whole of Palestinian Jewry and perhaps forty percent of the total population of the Egyptian city. Philo speaks of one million Alexandrian Jews. His was one of the most in uential Jewish families in the Hellenistic city; he and his brother are known to have involved themselves in the welfare of their community. Philo sets out in his extensive writings to demonstrate the superiority of Jewish philosophy over other philosophical systems current in his day. In his De Opi cio Mundi , Philo interprets the Creation in Genesis in philosophic terms. \It should be read as a brilliant tour de force by which Philo wishes to amaze the gentile reader with the great amount of Hellenistic cosmology and metaphysics which he can read out of, really into, the rst three chapters of Genesis." In ot...

Although modern scientific knowledge of the cosmos might cast doubt on the existence of a heavenly temple, in early Christian texts and traditions this divine dwelling-place was not only considered real, it was also richly theorized and, by some accounts, vibrantly experienced. Theorizations typically focused on the temple's relation to the cosmos, structural details, and appurtenances, while experiential convictions primarily were based on a sense of the temple's accessibility as well as the transformative salvific encounters that occurred there, which were undeniably cultic in nature. This well-written and carefully argued book by Nicholas Moore examines a number of texts and finds that the heavenly temple was no mere metaphor in the early church, despite the tendency of NT scholarship to focus primarily on the metaphorical identification of the church as God's new temple (cf. p. 11). Rather, early Christian conceptions of the heavenly temple were literal in nature, and located on a cultically shaped and christologically transformed "map of reality" (p. 187). After examining heavenly temple belief in the ancient Near East and in ancient Jewish and Greco-Roman texts, M. offers a fourfold taxonomy of conceptualizations of the relationship between heaven and temple. This effort assumes a measure of uniformity and specificity in a great variety of ancient cosmologies and begins with the "blueprint" motif, in which the earthly temple is modeled on architectural plans of the heavenly one (see Exod 25:8-9, 40; 1 Chr 28:11-19; Heb 8:5; Philo, Mos. 2.74-76). M. unfortunately fails to note that this blueprint motif may promote the view that the heavenly temple and its earthly counterpart are spatially overlapping and capable of metaphysical coalescence; thus, the holy of holies in the Jerusalem temple truly was the dwelling place of Israel's God (cf. Isaiah 6; 4QShirShabb). The second category in M.'s taxonomy, "temple in heaven," is found in Wis 9:8, 1 Enoch 14, and 2 Bar. 4.2-6 and is closely related to the first category, as it assumes that "the earthly sanctuary imitates an actual structure in heaven" (p. 40). The final two categories, "heaven as temple" and "cosmos as temple," reflect the belief that "the universe or heaven is or contains a temple and that the earthly sanctuary represents this greater reality" (p. 49). In the "heaven as temple" category, which is evident in T. Levi 2-3 and Philo, Spec. 1.66, we often find a three or seven-tiered cosmology, with "heaven" denoting the "expanse above the earth." In "cosmos as temple" texts, which include Josephus, and Philo, QE 2.91; Mos. 2.91, the scope is expanded to include the entire universe (see p. 3). The bulk and remainder of the book applies this taxonomic framework to NT and early Christian texts, beginning with the two most temple-oriented texts, Revelation and Hebrews. The heavenly temple is both ubiquitous and ambiguous in Revelation. Unlike the earthly temple, the heavenly temple in Revelation appears to be structured as a single chamber, and within it the altar of incense surprisingly plays a role almost as significant as the ark of the

Christian nationalism simply means confessing that Christ is Lord over every nation, and that all laws and cultures must bow to His word. Nationalistic Christianity, by contrast, corrupts the gospel by exalting a people or ethnicity above Christ. Scripture commands rulers to serve the Lord (Psalm 2) and condemns double standards in justice (Deuteronomy 1:17; James 2:1-9), showing that nations are accountable to God’s standards. True Christian nationalism begins in personal repentance and family discipleship, extends outward into church and culture, and seeks to see God’s will done on earth as it is in heaven.

We will deal with Free Grace and the Keswick movements together since Keswick's higher life, or the completed/fuller spiritual life, predates Dallas Seminary and Lewis Sperry Chafer's Free Grace movement. While all Free Grace proponents are dispensationalists, Free Grace and the associated Keswick theology are not defining issues for Dispensationalism. The free grace movement finds its modern-day expression exclusively in some dispensationalists. Lewis Sperry Chafer argued for the concept of grace in the Gospel in his book entitled Grace. It was first published in 1922, near the time when he founded Dallas Seminary. A popular book that is still in print. My copy is from its fifteenth printing in 1972. Chafer wrote Grace at the height of the modernist fundamentalist conflict (Scopes Monkey Trial, 1925). The modernist church had degenerated into a moralistic salvation that depended on good works. Chafer rightly championed "free" Grace in salvation, which is offered to all based on the sacrificial death of the Son of God. Salvation is granted without merit. We will not present an exhaustive treatment of this centuries-long dispute. It is mentioned here because free Grace is a distraction in defending Dispensationalism. No evangelical or fundamentalist would deny the necessity of "free" Grace in salvation. At first, it seems that we have a war of words that, in many cases, are aimed at strawmen. We have made the point that Dispensationalism is a recovery movement-recovering biblical truth. The fundamentalists did not invent the concept of grace, and they agree with Martin Luther, who claimed to be recovering the word of God. So, when Chafer writes against modernism and the abusive practices that were rampant coming out of modernism, and the second awakening and its sister, revivalism, it was important that Grace be understood as the correction he intended to make.

Numbers 20:1–13 has been rated as “perhaps the most enigmatic incident of the Pentateuch.” 1 Throughout the first five books of the Hebrew Scriptures Moses has been portrayed as the model theocrat, most humble (Num 12:3) and superior as a prophetic leader (Deut 34:10), only in order to receive a startling death sentence and be denied entrance into the promised land on account of—yes, on account of what? Whatever the reader may think of the above assessment, the fact remains that the sheer number of different conjectures as to what constituted Moses’ (and Aaron’s) sin is in itself indicative of the level of ambiguity characteristic of this account. 2 The present study attempts to shed new light on this puzzling text by not only (briefly) discussing the nature of Moses’ transgression, but also by accentuating the typological significance of both the sin and the miracle involved in the story. It is my contention that only a synopsis of these concerns accounts for the at times bewilderi...

This paper offers a comparative and critical analysis of Yohann Gaveau's Cosmological Aspects in the Sermon to the Hebrews (2013) alongside my own published works, including The Second Shamay: Unveiling the Biblical Realm of Mind and Spirit, Beyond the Veil of Flesh: Metaphysical Anthropology and the Higher-Dimensional Soul, CONVERGENCE: The Information Field, Philosophy, and Theology in Convergence, and The Cosmic Code: Decoding the Universe's Informational Architecture. Gaveau situates the cosmology of Hebrews within the overlapping horizons of Platonic dualism, Philonic syncretism, Jewish apocalyptic eschatology, and Old Testament creation motifs, concluding that Hebrews' ultimate aim is Christological rather than cosmological. My framework, by contrast, interprets Hebrews through the lens of informational ontology: reality is not constituted by substance or function but by the Logos as the eternal field of information. Hebrews, far from merely echoing cultural backgrounds, discloses a bipartite anthropology (body and soul) and an informational cosmology wherein "the worlds were framed by the word of God" (Heb. 11:3). This paper argues that while Gaveau's historical-critical approach is valuable for situating Hebrews within its intellectual milieu, it risks reducing the text to comparative background. I contend instead that Hebrews articulates an ontological disclosure of reality itself: creation as informational speech, man as bipartite image of the Triune God, and Christ as both the ontological ground and eschatological mediator. Thus, where Gaveau identifies dualisms of heaven and earth, visible and invisible, present and eschaton, I argue these are better understood as informational harmonics sustained by the Logos.

This paper offers a brief addendum to my article, "Reading the Tabernacle in Hebrews 9:6–10," published by Novum Testamentum. I had to cut this material to keep within length constraints. I suggest that Cyril of Alexandria understands the term στάσις in the way I argue we should in Hebrews 9:8, offering some ancient support for my interpretation.

The Synoptic Gospels Matthew, Mark, and Luke present Jesus using two key Messianic titles: "Son of God" and "Son of Man." These titles appear distinct in meaning, but they work together to provide a complete Christology. The Son of God title emphasizes his divine 1 authority, his unique relationship with the Father, and his messianic role. In contrast, the title of the Son of Man refers to his human suffering, humility, and eschatological significance. Scholarly debates have arisen about the unity and diversity of these titles in the Synoptic tradition based on the seeming tension in Jesus' identity. This study employs textual analysis of key passages such as Mark 1:1, Matthew 16:16-17, Luke 1:35 for the Son of God title, Mark 8:31, Matthew 24:30, and Luke 22:69 for the Son of Man title. The research also takes historical, theological, and literary views of the Jewish and Greco-Roman context of these terms. By focusing on this approach, this paper explains how the Synoptic Gospels present Christology that merge suffering and authority in a single Jesus Christ. Findings show that the Synoptic Gospels do not oppose these titles but present them as two aspects of Jesus's mission. His title, Son of God, establishes that the Son of God is the God incarnate, and he is God incarnate, therefore messianic fulfilment. His title, Son of Man, highlights his suffering, servanthood, and future glory. Theological implications of this kind of unity concern the understanding of Jesus' identity and the occurrence of suffering in the Christian faith. By exploring these titles' function in the Gospel of John and early Church creeds, the research adds to the study of how these titles formed early Christian thought and worship, a subject that is important but little developed. Christology of the Synoptic Gospels: Discerning the Unity and Diversity of the Messianic Titles of "Son of God" and "Son of Man" How can one reconcile that Jesus is the exalted "Son of God" and the suffering "Son of Man"? These titles appear paradoxical in the Synoptic Gospels (Matthew, Mark, and Luke). But they present, for example, a unified Christology, which incorporates Jesus in his divinity and his humanity. The title Son of God emphasizes his divine authority, unique

Various academic works have addressed the function of all the priesthoods mentioned in the Bible. This work sought to relate and connect the service function of the different priesthoods in the Bible in relation to the concept of the Sanctuary or place of divine dwelling. To this end, a distinction has been made between the messianic royal high priesthood, the antitypical or human royal priesthood, and the typological priesthood. This distinction fosters an understanding and dissemination of God's salvific activity from His Sanctuary and helps us understand a particular concept of mission for the royal priesthood of human beings that extends into eternity, according to Rev 1:6.

Psalm 40(39) constitutes a thanksgiving prayer articulated by an individual who has encountered mortal peril and subsequently experienced divine deliverance. God opened the psalmist’s ears, allowing him to find himself in the prescriptions of the Torah: “in the scroll of the book it is written about me”. His joy became the fulfillment of God’s will, as revealed in the Torah, and the proclamation of the good news about the saving God. The author of the Letter to the Hebrews (10:1–10) appropriates this Psalm as a foundational element in his argument for the singularity and unparalleled nature of Christ’s sacrifice. Accordingly, Psalm 40(39) is cited in
Hebrews 10:5–9 as the fifth argument substantiating the superiority of Jesus’ sacrifice over those prescribed in the Old Testament sacrificial system. Furthermore, the psalmic text illustrates an additional theological principle: fulfilling God’s will supersedes both the Mosaic Law and cultic observances. In Hebrews 10:5, Psalm 40(39):7 is quoted with the distinctive phrase “a body you prepared for me,” whereas the Septuagint (LXX) renders the passage as “ears you fashioned for me,” and the Masoretic Text (MT) reads “ears you hollowed out for me”. Scholarly debate persists regarding the original reading of the LXX. This article argues that the version cited in Hebrews 10:5 originally contained “body” rather than “ears”.

For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, 'The just shall live by faith'" (Rom. 1:16-17). [All Scripture references are from the NKJV unless otherwise noted.] The term gospel occurs frequently in the New Testament in both noun and verb forms, literally meaning "good news" or "proclaiming good news." The noun form, euangelion, occurs seventy-five times, and the verb euangelizomai occurs fifty-six times (Mathis 670-71). This passage contains a quotation from Habakkuk 2:4, which encourages Judah to fulfill the task of rebuilding the temple; but it speaks here of God's blessing to those who believe the glad message of salvation. Paul wrote this passage in the earliest days of Christianity, when the Roman society had little knowledge of the Lord Jesus or His church. Salvation is the basic theme of Romans (vv. 16-17). This salvation comes by faith and results in life. He notes that all men are sinners and stand in need of God's grace through faith in Christ. Paul is interested in bringing people to the obedience of faith, to heeding or obeying the glad tidings, the Gospel (Rom. 1:5; 10:16; 16:26). Paul regarded the preaching of the Gospel as a duty, and he was ready and eager to do it. "I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also" (1:14-15). The work of preaching is primarily persuading men to believe in Jesus Christ and His teaching by telling the story of the Gospel. Preaching is by its very nature persuasive; it consciously attempts to influence the behavior of the listener through the delivering of a message from God. Persuasion moves the will to the point where a desire for change is created, a desire that becomes dominant to other desires. Gospel preaching must be persuasive. The Lord Jesus requires people to deny themselves, to take up their crosses daily, and to follow Him (Luke 9:23). Such devotion demands the heart, the mind, and the will to believe and obey. Thankfully, some Romans were obedient to the faith and became servants of God. Paul argued people could decide whom they would serve and how they would live. Paul cited the Romans as an example of people who changed their allegiance from sin to God: Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness. (6:16-18) The apostle Paul took seriously the challenge to persuade men because he knew their souls were at stake. He wrote, "Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I trust are well known in your consciences" (2 Cor. 5:11). Persuasion is essential to convincing, convicting, and converting the individual. We preach to persuade men to believe, and the power of persuasion lies in the message wherein one soul speaks passionately to another soul. He speaks a message in which obscurity is overcome by clearness, and doubt by faith, and narrowness by breadth, fantasy by fact, partiality by comprehension, and hesitation by

- « Trois thématiques à propos de l’Épître aux Hébreux », Rev. thom. (= RT), n°120, (2020/3), 467-496:
Abstract. — In the Epistle to the Hebrews, Christ is both High Priest and Victim. He is High Priest from the moment of His entry into the world (Heb 10:5), as “sent” from on High (Heb 3:1), that is to say, from the Father, and as ruler or “head of the house” of God (Heb 3:6 ; 10:21). Guarantor of the New Covenant as Mediator, Christ is the origin and perfection of the new faith (genitive of object in Heb 12:2). In this way, from the first Covenant to the second, there is continuity, break-detachement and excellence (all three are an accomplishment). Those whom the epistle designates as leaders (Heb 13:7-8 ; 13:17; 13:24) are for the only Great Shepherd (Heb 13:20) what the “priests of the New Covenant” are to the only High Priest Jesus Christ. They are so by participation (cf. Heb 3:14) in his permanent sacerdotal state, acquired since the Incarnation. In the eyes of Hebrews, the exercise of the priesthood of Christ attains its ultimate point in the world beyond, in continued interces- sion for sinners. The prayer of Christ in eternity is heard and produces the ever present effects of the mystery of the cross.
- « À propos de la Lettre aux Hébreux », RT, n°122, (2022/2), p. 329-345: 3 recensions illustrant l'article précédent.

This spiritually academic Bible study reviews and examines the Koine Greek and modern English texts of Hebrews 3:1-6 in historic-grammatical, philological, cultural, and theological all avenues of the text in supporting Jesus' superiority over Moses and other biblical truths.

This paper argues that requiring prior comprehension of Jesus' death, burial, and resurrection (DBR) as a condition for salvation constitutes an addition to the gospel message condemned in Galatians 1:8-9. Drawing on Johannine texts, it demonstrates that pre-resurrection disciples, including Peter and Martha, possessed genuine saving faith before understanding the DBR John 11:27). The study examines scholarly treatments by Koester, van der Watt, Moloney, Schneiders, Anderson, and Wisse, each affirming that believing "Jesus is the Christ" in John's Gospel refers to recognizing His messianic identity rather than assenting to the DBR. While the DBR became central in post-Easter apostolic proclamation (Acts; 1 Cor 15), the minimal content of saving faith in the Johannine framework remains identity recognition. This distinction is crucial to preserving the simplicity and sufficiency of the biblical gospel.

When Jesus Rose Early is the rst comprehensive study of the Markan conclusion to utilise the full potential of the digital revolution in manuscript research. This work explores how scribes addressed the Gospel's ending through centuries, forging vital new textual traditions. With new manuscript evidence, this book reveals how manuscript marginalia, paratextual notes, and catena commentaries challenge conventional models and even modern categories like "endings".

This monograph demonstrates that the Epistle to the Hebrews and the Book of Revelation are results of highly creative, hypertextual reworking of the Acts of the Apostles. In both cases, this detailed reworking consists of around 700 strictly sequentially organized conceptual and often also linguistic correspondences to Acts. The strictly sequential, hypertextual dependence on Acts explains numerous surprising features of both Hebrews and Revelation. Critical explanations of such features, which are offered in this monograph, ensure the reliability of the new solution to the problem of the identities of Hebrews and Revelation, as well as their relationships to the Lucan, post-Pauline school of literary-theological production.

To deepen the historical and theological aspects of the Priesthood or Ordained Ministry in line with the priestly life of Jesus, as well as the unique attribution of the title of "priest" and "high priest" to Jesus in the Letter to the Hebrews, highlighting the originality of this concept in the Old and New Testaments. I will explore the work of D. António Couto by underlining the importance of priests embodying Christ-like qualities of compassion, mercy, and humility. Then continue to investigate the roles of important biblical figures such as the High Priest, the Messiah King, and the Son of Man, drawing parallels to Jesus as the ultimate example of selfless service and sacrifice in the priesthood. In addition, I reflected on the challenges faced by the priesthood throughout history, highlighting the need for priests to emulate the love and dedication of Jesus in his mission to serve others. Through biblical references, Couto seeks to provide a theological and biblical framework for understanding the ordained ministry regarding Jesus Christ.

This exegetical analysis of Acts 11:2–30 explores the early Church’s struggle to integrate Gentiles into the covenant community. Through Peter’s testimony, the sovereign outpouring of the Holy Spirit, and the faithful ministry of Barnabas and Paul, we see the gospel advancing with power and intentionality. Agabus' accurate prophecy and the structured response by a plurality of elders underscore the apostolic pattern of Spirit-led order. This passage affirms the postmillennial hope that God's Kingdom expands through faithful obedience, prophetic clarity, and local church governance rooted in biblical authority.

O campo dos estudos da Septuaginta (LXX) cresceu vertiginosamente nas últimas décadas, em âmbito internacional. Os efeitos desta redescoberta da LXX já se sentem nas várias áreas dos estudos bíblicos. A presente introdução dedicada à LXX, a antiga versão grega do Antigo Testamento (AT), Septuaginta: Introdução ao Antigo Testamento Grego, é uma obra abrangente em idioma português, produzida exclusivamente por autores brasileiros, que busca oferecer ao leitor de língua portuguesa acesso às riquezas da LXX e os resultados dos estudos neste campo. Todos os escritores da presente obra têm experiência internacional e alguns deles têm atuação profissional em universidades no exterior. Os autores se dedicam, sobretudo, aos seguintes campos específicos de estudos bíblicos: três são especificamente da área da LXX, um do Novo Testamento (NT) e um do Texto Massorético (TM). Todos os membros do grupo possuem numerosas publicações em seus próprios campos de pesquisa.

Számos tanulmány foglalkozott a Zsidókhoz írt levél irodalmi szerkezetével és nyelvi stílusával, azonban viszonylag kevés kutatás irányult annak teológiai üzenetére. Jelen tanulmány először néhány bevezető kérdés tisztázásával teremti meg az értelmezés kereteit, majd bemutatja a levélben központi szerepet játszó városmotívumot. Ennek a témának a megvilágításához felhasználjuk Alexandriai Philón gondolatait, a levél fogalmi hátterét, valamint a zsidó apokaliptikát. A szerző a mennyei Jeruzsálem lenyűgöző és erőteljes képét idézi meg, hogy reménnyel töltse el a válsággal szembenéző címzetteket (vö. Zsid 10,32–34), és bátorítást adjon számukra a nehézségek leküzdéséhez. A levél szerzője ügyesen illeszti be a Pentateuchus városközpontú szemléletét a „hely” visszatérő metaforájába, és ezt mesterien szövi össze a zarándoklat és az ígéret témáival.

The presence of merkabah mysticism in Hebrews was proposed as early as four decades ago. Ronald Williamson, Hans-Martin Schenke, and Otfried Ho us read several of the epistle's motifs, particularly the heavenly throne/enthronement, the heavenly temple and its liturgy, and the divine glory, in conjunction to merkabah mysticism. 1 However, subsequently such connections were largely dismissed based primarily on the late date of the Jewish texts used in these studies (mostly from Hekhalot literature). Moreover, Williamson undermined his own argument for merkabah connections in noting that most of the above motifs could be explained "on the basis of a common indebtedness to the Old Testament." 2 Furthermore, in 1990 David Hurst made a strong argument against merkabah connections: rst, most of the motifs occur in apocalyptic literature and psalms, and, second, Hebrews never mentions the texts "which one normally associates with the later phenomenon of Merkabah mysticism," these being Ezekiel 1, Daniel 7, Psalm 97, and Isaiah 6. 3 To his credit, Hurst asks the basic question on the issue: "Was there in the rst century an entity which may con dently be labelled as 'Merkabah mysticism,' with which Hebrews may be compared in the * The argument of offered in this study was presented in a more concise form at

While trust is maintained as the main feature of a Christian life, this essay highlights the importance of the theme doubt for the study of theology. Rene Descartes, known for introducing methodic doubt, is often seen as the father of modern philosophy. Yet, this theory doesn't reckon with his intent to overcome skepticism that was already a dominant intellectual force in Europe in his time. Following Toulmin, the origin of modernity is sought in Renaissance humanism of the 16th century, which underwent a skeptical crisis. Besides the origin of modernity, this essay also seeks to show the relevance of doubt for hermeneutics, distinguishing between an emphasis on trust in scholasticism and doubt in the humanism of Montaigne. With Ricoeur trust/faith is then re-established as the main standard for hermeneutics. Suggestions for further study are made that demonstrate that even doubt can be a fertile topic for theology students.

The rest motif as it relates to what God does and promises is one of the trans-covenantal themes of the Bible often neglected. This theme is often taken equal to the theme of Sabbath. In fact, when I told one of  my friends that I am writing on “Rest” he understood as  “sabbath”. But as we will see, this is not a paper on sabbath. It is true that the rest motif overlaps with the sabbath theme, but they are not the same. The purpose of this paper is to trace biblically and theologically the motif of rest from Genesis to revelation.  This could be understood as well as “a biblical theology paper”. The scope of this paper will not allow us to explore many passages and do proper exegesis on each individual text. However, one of the methods used in this paper to reach theological conclusion is to do exegesis on particular texts because of their importance with regard to this theme. We shall select specific passages on every stage of the redemptive story. The English translation used is English Standard version. Lastly, this paper will show that it is God who initiated ‘rest’ and invited humans to join him in his rest. This promise is ultimately fulfilled in Christ Jesus and in the New creation.

The Letter to the Hebrews is a confounding book in the New Testament. For one, it is not really a letter. Nor is the author of this indistinctly-titled letter named or identified. In fact, many of the rudimentary questions surrounding its intended audience, date, and provenance seem impermeable.

Undeterred by these gaps, critical scholars have been transfixed by the anonymity of this text for more than just a few centuries, posing solutions with no foreseeable consensus. This historical-critical tradition has produced a litany of candidates for the author of this "letter" who now live on as customarily recycled ideas in obligatory "Introductory" genres for work on Hebrews.

Rather than see anonymity as an unresolved problem, as a lack in the text that needs to be resolved, Warren Campbell embraces anonymity as a vantage point from which to observe the Pauline history of the Hebrews in a new way -- that is, how Hebrews was made to be Pauline. It moreover discusses how later readers variously configured Paul's Jewishness in light of having this epistle in their collection of Pauline letters. It also takes up a crucial point in the critical study of Hebrews by exploring how prefacing Hebrews in the manuscript tradition functions as a reading guide that predetermines the purpose and function of Hebrews. In this groundbreaking and thoroughly researched book, Campbell brings to bear new material on the memory of Paul's Jewishness, helping to start to lay the groundwork for a more nuanced and perceptive understanding of the Letter to the Hebrews.

This brief teaching document examines the enduring conflict Christian believers have about their experience of being accepted and identified with the Christ, yet living as imperfect, developing, redeemed humanity. Misreading passages which stress perfection creates a deep conflict within the believer about the relationship with God. The believer is uncertain if he is pleasing God and confused about his struggles in the relationship with God and with himself. He is to be perfect, as the heavenly Father is perfect. How does one live that way? Here we reexamine those understandings so one can live joyfully and productively in the present. References to the book of Hebrews predominate.

Paul of Tarsus remains one of the most influential figures in Christian theology. However, many
scholars, historians, and critical theologians have questioned the authenticity of his teachings
about Jesus. In this article, we explore whether Paul misrepresented key aspects of Jesus' life and
message, particularly regarding the crucifixion, his association with Gamaliel, and his experience
on the road to Damascus. Drawing from primary texts, scholarly sources, and historical context,
this article challenges Paul’s authority by comparing his claims with known Jewish and early
Christian traditions.

The ritual of the red heifer described in Numbers 19 is one of the most difficult to interpret and was therefore of particular interest to Jewish commentators. It has many parallels with other rituals in the Pentateuch, especially the rituals of the Day of Atonement and the rituals of cleansing from “leprosy”, but it also has many unique features – the red heifer itself, the ritual killing of the animal outside the camp, the ritual use of the ashes, the purification of the one who touches the dead, the impurity of those who participate in the ritual. In the Christian tradition, almost all perceptions of this rite have been based on its allegorical understanding through the prism of Hebrews 9:13-14, where the ashes of the heifer are compared to the blood of Christ. However, we believe that this ritual is of great significance to the author of Hebrews and occupies an important place in his extensive ritualtemporal language. He makes several indirect references to the ritual of the red heifer and the closely related purification from “leprosy”, using not a simple allegory but a profound imagery based on a blending of different rituals, taking into account their theological significance. The inclusion rituals of purification from impurity, and in particular the ritual of the red heifer in the temple imagery of the Hebrews allows the writer of Hebrews to reveal more deeply the meaning of Christ’s sacrifice. It is also important in demonstrating a new type of understanding of the sacred and the elimination of material objects from Christian religious thought, in contrast to both Second Temple Judaism and other forms of religious consciousness contemporary with the author of the Hebrews. In this article we analyze the ritual itself in the Book of Numbers (LXX), its perception in tradition and in scholarly literature, its reflection in Hebrews, and its role in the argumentation of the author of Hebrews.

The study to be discussed by Florian Oepping (author), a long-time research associate at the University of Osnabrück, is based on his dissertation on the relationship between the Sinai and Zion traditions of the Mount of God, which was accepted at the University of Zurich in 2022. According to the author, previous research has not succeeded in convincingly clarifying the literary relationships between these traditions, as the Sinai tradition from the early prestate period of Israel was supposed to be centuries older than the Zion tradition from the royal period. The author wants to counter this with the thesis that both traditions developed in a post-exilic coexistence. The author also wants to clarify how Sinai could rise to become the "authoritative mountain of God" in the Pentateuch. After an ancient Near Eastern and biblical-Old Testament phenomenology of the motifs of the mountain and the mountain of God, central texts of the Zion tradition of the Psalter such as Ps 46; 48 and 68 and the Book of Isaiah on the one hand and the Sinai tradition in Ex 19-24, Deut 33* and Jdg 5* on the other hand are each exegetically analyzed in connection with Phoenician-Hebrew inscriptions. The author admits that there is no research consensus on the literary classification and dating of these texts, so that the study can only be a "draft of a possible determination of the relationship between the two mountains of God" of Zion and Sinai, which emphasizes the question mark in the topic. However, this restriction is necessary, otherwise one would think that with his study the author wants to clarify a wealth of questions that have been unresolved for decades in Pentateuch research, such as the literary origin of the Sinai pericope, but also those of Psalms and prophets research in an exegetical tour de force. The author orientates himself throughout on the publications of his doctoral supervisor Konrad Schmid, which serve him as a constant support. An essay by Klaus Koch from 1993 (OBO 129, 171-223) assumes this function in the introductory phenomenology on the mountain and God's mountain motif.