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{{Short description|Book of the New Testament}}
<!-- IMPORTANT: The following image provides an example of a Category I manuscript in the Gregory–Aland numbering system. Its placement affects what is displayed as the thumbnail for inbound wikilinks and Wikipedia search bar results, and matches all other New Testament book articles. -->[[File:Papyrus 13 - British Library Papyrus 1532 - Epistle to the Hebrews - 2.jpg|thumb|Hebrews 12:1–11 on [[Papyrus 13]] ({{Circa|AD 300}})<ref>{{Cite book |last=Aland |first=Kurt |url=https://books.google.com/books?id=2pYDsAhUOxAC |title=The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism |last2=Aland |first2=Barbara |author1-link = Kurt Aland | author2-link = Barbara Aland |publisher=[[William B. Eerdmans Publishing Company|Wm. B. Eerdmans Publishing Co.]] |year=1995 |isbn=978-0-8028-4098-1 |edition=2nd |location=Grand Rapids, MI |pages=159 |language=en |translator-last=Rhodes |translator-first=Erroll F. |archive-url=https://web.archive.org/web/20231005232815/https://books.google.com/books?id=2pYDsAhUOxAC |archive-date=October 5, 2023 |url-status=live}}</ref>]]
{{Books of the New Testament}}

The '''Epistle to the Hebrews{{Efn|The book is sometimes called the '''Letter to the Hebrews''', or simply '''Hebrews'''.<ref>{{Cite book |url=https://books.google.com/books?id=HiPouAEACAAJ |title=ESV Pew Bible |publisher=Crossway |year=2018 |isbn=978-1-4335-6343-0 |location=Wheaton, IL |pages=1001 |archive-url=https://web.archive.org/web/20210603093159/https://www.google.com/books/edition/ESV_Pew_Bible_Black/HiPouAEACAAJ |archive-date=June 3, 2021 |url-status=live}}</ref> It is most commonly abbreviated as "Heb."<ref>{{Cite web |title=Bible Book Abbreviations |url=https://www.logos.com/bible-book-abbreviations |url-status=live |archive-url=https://web.archive.org/web/20220421100743/https://www.logos.com/bible-book-abbreviations |archive-date=April 21, 2022 |access-date=April 21, 2022 |website=Logos Bible Software}}</ref>}}''' ({{langx|grc-x-koine|Πρὸς Ἑβραίους|Pròs Hebraíous|to the Hebrews}})<ref>''The Greek New Testament'', Edited by 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</ref> is one of the books of the [[New Testament]].<ref>{{Cite web|url=https://www.britannica.com/topic/Letter-to-the-Hebrews|title=Letter to the Hebrews {{!}} New Testament|website=Encyclopedia Britannica|language=en|access-date=2020-03-08}}</ref>

The text does not mention the name of its author, but was traditionally attributed to [[Paul the Apostle]]; most of the Ancient Greek manuscripts, the Old Syriac [[Peshitto]] and some of the Old Latin manuscripts place the epistle to the Hebrews among Paul's letters.<ref>{{Cite web|url=https://books.google.com/books?id=EQVMAQAAMAAJ&dq=greek+manuscripts+Epistle+Hebrews+Paul&pg=PA366|title = St. Paul's Epistles; the General Epistles; the Book of Revelations, and Indexes|year = 1872}}</ref> However, doubt on [[Authorship of the Pauline epistles|Pauline authorship]] in the Roman Church is reported by [[Eusebius]].<ref>"some have rejected the Epistle to the Hebrews, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul." Eusebius, ''Hist. Eccl.'' 3.3.5 ([http://www.ccel.org/ccel/schaff/npnf201.iii.viii.iii.html text]); cf. also 6.20.3 ([http://www.ccel.org/ccel/schaff/npnf201.iii.xi.xx.html text]).</ref> Modern biblical scholarship considers its authorship unknown,<ref>Alan C. Mitchell, ''Hebrews'' (Liturgical Press, 2007) p. 6.</ref> with Pauline authorship mostly rejected. A minority view Hebrews as written in deliberate imitation of the style of Paul,{{Sfn|Ehrman|2011|p=23}}<ref>Clare K. Rothschild, ''Hebrews as Pseudepigraphon: The History and Significance of the Pauline Attribution of Hebrews'' (Mohr Siebeck, 2009) p. 4.</ref> with some contending that it was authored by [[Apollos]] or [[Priscilla and Aquila]].<ref name="Jobes 2017">{{cite web | last=Jobes | first=Karen H. | title=Who Wrote the Book of Hebrews? | website=Zondervan Academic | date=April 17, 2017 | url=https://zondervanacademic.com/blog/who-wrote-the-book-of-hebrews | access-date=March 9, 2022}}</ref><ref name="Andrews 2020 p. ">{{cite book | last=Andrews | first=E.D. | title=The Epistle to the Hebrews: Who Wrote the Book of Hebrews? | publisher=Christian Publishing House | year=2020 | isbn=978-1-949586-74-9 | url=https://books.google.com/books?id=dF3eDwAAQBAJ | access-date=March 9, 2022 | page=}}</ref> 

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's spontaneous, volatile contextual Greek."<ref>{{Cite book|title=The New Testament : history, literature, and social context|last=Duling|first=C. Dennis |date=2003 |publisher=Thomson/Wadsworth |isbn=0155078569|edition=4th |location=Belmont, CA |page=281 |oclc=52302160}}</ref> It has been described as an intricate New Testament book.<ref name="Mackie">Mackie, Scott D. ''Eschatology and Exhortation in the Epistle to the Hebrews.'' Tübingen: Mohr Siebeck, 2007.{{ISBN|978-3-16-149215-0}}</ref> Some scholars believe it was written for [[Jewish Christians]] who lived in [[Early centers of Christianity#Jerusalem|Jerusalem]].<ref name="Powell">Powell, Mark A. ''Introducing the New Testament: a historical, literary, and theological survey''. Baker Academic, 2009. {{ISBN|978-0-8010-2868-7}}</ref> Its essential purpose was to exhort Christians to persevere in the face of persecution. At this time, certain believers were considering turning back to Judaism and to the [[Halakha|Jewish system of law]] to escape being persecuted for believing Jesus to be the Messiah. The theme of the epistle is the teaching of the person of Jesus Christ and his role as [[Threefold office|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 [[Halakha|Jewish Law]] had played a legitimate role in the past but was [[Supersessionism|superseded]] by a [[New Covenant]] for the Gentiles (cf. Romans 7:1–6;<ref>{{bibleverse|Romans|7:1–6}}</ref> Galatians 3:23–25;<ref>{{bibleverse|Galatians|3:23–25}}</ref> Hebrews 8, 10).<ref>{{bibleverse|Hebrews|8, 10}}</ref><ref name="ABK4">{{cite book |last= Tugwell|first= Simon |date= 1986|title=The Apostolic Fathers |location= London|publisher= Continuum International Publishing |pages= 24–25 |isbn=0225665719}}</ref> However, a growing number of scholars<ref>C. P. Anderson, N. Beck, Bibliowicz, L. Freudman, J. Gager, M. E. Isaacs, T. Perry, S. Sandmel, Williamson</ref> note 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 as a debate between Jewish followers of Jesus and proto-rabbinical Judaism. In tone, and detail, Hebrews goes beyond Paul and attempts a more complex, nuanced, and openly adversarial definition of the relationship.<ref name="ABK5">{{cite book |last=Bibliowicz |first=Abel M. |date=2019 |title= Jewish-Christian Relations – The First Centuries (Mascarat, 2019)|url=https://www.academia.edu/29628872 |location= WA|publisher= Mascarat|pages= 143–145|isbn=978-1513616483}}</ref> The epistle opens with an exaltation of Jesus as "the radiance of God's glory, the express image of his being, and upholding all things by his powerful word" (Hebrews 1:1–3).<ref>{{Bibleverse|Hebrews|1:1–3}}</ref> The epistle presents Jesus with the titles "pioneer" or "forerunner", "Son" and "[[Son of God]]", "priest" and "[[high priest]]".<ref name="Mason">Mason, Eric F. ''You 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|978-90-04-14987-8}}</ref> The epistle casts Jesus as both exalted Son and High Priest, a unique dual [[Christology]].<ref>Mackie, Scott D. "Confession of the Son of God in the Exordium of Hebrews". ''Journal for the Study of the New Testament, '' 30.4 (2008)</ref>

== Composition ==
[[File:20110515Ehrental_Saarbrucken4.jpg|thumb|Memorial to French soldiers of the [[Franco-Prussian War]]: it quotes Heb 11:16, "they desire a better country."]]
Hebrews uses Old Testament quotations interpreted in light of first-century rabbinical Judaism.<ref>Utley, R. J.: ''The Superiority of the New Covenant: Hebrews''. Bible Lessons International; Marshall, Texas: 1999, Volume 10, p. 1.</ref> New Testament and [[Second 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.<ref name="Mason" /> 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 atonement. Although the author of Hebrews was not directly influenced by Qumran's "Messiah of Aaron",<ref>Oegema, Gerbern S. "You Are a Priest Forever" book review. ''Catholic Biblical Quarterly, '' Oct 2009, Vol. 71 Issue 4, pp. 904–905.</ref> these and other conceptions did provide "a precedent... to conceive Jesus similarly as a priest making atonement and eternal intercession in the heavenly sanctuary".<ref name="Mason" />{{rp|199}}

=== Authorship ===
{{main|Authorship of the Epistle to the Hebrews}}
By the end of the first century there was no consensus on the author's identity. Over the ensuing centuries, scholars have suggested [[Clement of Rome]], [[Barnabas]], [[Paul the Apostle]], [[Luke the Evangelist]], [[Silas]], [[Apollos]], and [[Priscilla and Aquila]] as possible authors.<ref>Utley, R. J.: ''The Superiority of the New Covenant: Hebrews''. Bible Lessons International; Marshall, Texas: 1999, Volume 10, p. 3.</ref><ref>[[Adolf Jülicher]], ''An Introduction to the New Testament'' ([[Janet Trevelyan|Janet Penrose Ward]], transl.), [https://archive.org/details/anintrodnewtesta00juliuoft/page/169/mode/1up?view=theater p.169], (London: [[Smith, Elder & Co.]], 1904).</ref>

In the 3rd century, [[Origen]] wrote of the letter:

{{Blockquote|In the epistle entitled ''To The Hebrews'' the diction does not exhibit the characteristic roughness of speech or phraseology admitted by the Apostle [Paul] himself, the construction 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's acknowledged writings: the truth of this would be admitted by anyone who has read the Apostle carefully... If I were asked my personal opinion, I would say that the matter is the Apostle's but the phraseology and construction are those of someone who remembered the Apostle's teaching and wrote his own interpretation of what his master had said. So if any church regards this epistle as Paul's, it should be commended for so doing, for the primitive Church had every justification for handing it down as his. Who wrote the epistle is known to God alone: the accounts that have reached us suggest that it was either Clement, who became Bishop of Rome, or Luke, who wrote the gospel and the Acts.|Origen, quoted in Eusebius, ''The History of the Church''<ref>A. Louth ed. & G. A. Williamson trans. [Origen quoted in] Eusebius, The History of the Church (London: Penguin, 1989), 202 [book 6.25].</ref>}}

Matthew J. Thomas argues that Origen was not denying Paul's authorship of Hebrews in that quote, but that he was only meaning that Paul would have employed an [[amanuensis]] to compose the letter. He points out that in other writings and quotations of Hebrews, Origen describes Paul as the author of the letter.<ref>Thomas, Matthew J. (2019-10). [https://www.cambridge.org/core/journals/new-testament-studies/article/abs/origen-on-pauls-authorship-of-hebrews/EE7CB61DBFC2EF4C7667E1B3B03D8654 «Origen on Paul's Authorship of Hebrews»]. ''New Testament Studies'' '''65''' (4): 598–609. {{ISSN|0028-6885}}. {{doi|10.1017/S0028688519000274}}.</ref>

In the 4th century, [[Jerome]] and [[Augustine of Hippo]] supported [[Authorship of the Pauline epistles|Paul's 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, [[Saint Timothy|Timothy]] is referred to as a companion. Timothy was Paul's missionary companion in the same way Jesus sent [[Disciple (Christianity)|disciples]] out in pairs. The writer also states that he wrote the letter from "Italy", which also at the time fits Paul.<ref>"Introduction to the Letter to the Hebrews". [http://www.mycrandall.ca/courses/NewTestament/Hebrews/Introduction.htm#I213] {{Webarchive|url=https://web.archive.org/web/20131020104005/http://www.mycrandall.ca/Courses/NewTestament/Hebrews/Introduction.htm#I213|date=2013-10-20}} Accessed 17 Mar 2013</ref> The difference in style is explained as simply an adjustment to a distinct audience, to the [[Jewish Christians]] who were being persecuted and pressured to go back to traditional [[Judaism]].<ref name="Hahn">Hahn, Roger. "The Book of Hebrews". Christian Resource Institute. [http://www.crivoice.org/biblestudy/bbheb1.html] Accessed 17 Mar 2013]</ref>

Many scholars now believe that the author was one of Paul's pupils or associates, citing stylistic differences between Hebrews and the other [[Pauline epistles]].<ref name="NewAdvent">Fonck, Leopold. "Epistle to the Hebrews". ''The Catholic Encyclopedia. '' Vol. 7. New York: Robert Appleton Company, 1910. Web: 30 Dec. 2009.</ref> Recent scholarship has favored the idea that the author was probably a leader of a predominantly Jewish congregation to whom they were writing.<ref>{{cite journal|last=Rhee|first=Victor (Sung-Yul)|title=The Author of Hebrews as a Leader of the Faith Community|journal=Journal of the Evangelical Theological Society|date=June 2012|volume=55|series=2|pages=365–375|url=http://www.etsjets.org/files/JETS-PDFs/55/55-2/JETS%2055-2_365-375_Rhee.pdf|editor1-first=Andreas|editor1-last=Köstenberger|editor1-link=Andreas J. Köstenberger|issn=0360-8808|access-date=2012-11-17}}</ref>

Because of its anonymity, it had some trouble being accepted as [[Development of the Christian Biblical canon|part of the Christian canon]], being classed with the [[Antilegomena]]. Eventually it was accepted as Scripture because of its sound theology, eloquent presentation, and other intrinsic factors.<ref name="Powell"/>{{rp|431}} In antiquity, certain circles began to ascribe it to Paul in an attempt to provide the anonymous work with an explicit apostolic pedigree.<ref>[[Harold W. Attridge|Attridge, Harold W.]]: ''Hebrews''. Hermeneia; Philadelphia: Fortress, 1989, pp. 1–6.</ref>

The original [[King James Version of the Bible]] titled the work "The Epistle of Paul the Apostle to the Hebrews". However, the KJV's attribution to Paul was only a guess, and is currently disputed by recent research.<ref name="Powell"/> Its vastly different style, different theological focus, different spiritual experience and different [[Koine Greek|Greek]] vocabulary are all believed to make Paul's authorship of Hebrews increasingly indefensible. At present, modern scholarship does not ascribe Hebrews to Paul.<ref>{{cite book|last1=Ellingworth|first1=Paul|title=The New International Greek Testament Commentary: The Epistle to the Hebrews|date=1993|publisher=Wm. B. Eardmans Publishing Co.|location=Grand Rapids, MI|page=3}}</ref><ref name="Ehrman 2011 p. 22">{{cite book | last=Ehrman | first=Bart D. | title=Forged: Writing in the Name of God – Why the Bible's Authors Are Not Who We Think They Are | publisher=HarperOne | year=2011 | isbn=978-0-06-207863-6 | url=https://books.google.com/books?id=hFNBDTS5HY0C&pg=PA22 | page=22}}</ref>{{Sfn|Ehrman|2011|ps=: "The anonymous book of Hebrews was assigned to Paul, even though numbers of early Christian scholars realized that Paul did not write it, as scholars today agree."}}
[[File:Salinelles-Cimetière_protestant.jpg|thumb|Inscription at [[Salinelles]] cemetery, Hebrews 9:27; "After death, judgment."]]
[[Adoniram Judson Gordon|A.J. Gordon]] ascribes the authorship of Hebrews to Priscilla, writing that "It is evident that the Holy Spirit made this woman Priscilla a teacher of teachers". Later proposed by [[Adolf von Harnack]] in 1900,<ref>Adolph von Harnack, "Probabilia uber die Addresse und den Verfasser des Habraerbriefes, " Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der älteren Kirche (E. Preuschen, Berlin: Forschungen und Fortschritte, 1900), 1:16–41.</ref> Harnack's reasoning won the support of prominent Bible scholars of the early-20th century. Harnack believes the letter was written in Rome – not to the Church, but to the inner circle. In setting forth his evidence for Priscillan authorship, he finds it amazing that the name of the author was blotted out by the earliest tradition. Citing Hebrews 13,<ref>{{Bibleverse|Hebrews|13}}</ref> he says it was written by a person of "high standing and apostolic teacher of equal rank with Timothy". If Luke, Clement, Barnabas, or Apollos had written it, Harnack believes their names would not have been obliterated.<ref>See Lee Anna Starr, ''The Bible Status of Woman''. Zarephath, N.J.: Pillar of Fire, 1955, pp 187–182.</ref>

[[Donald Guthrie (theologian)|Donald Guthrie]]'s commentary ''The Letter to the Hebrews'' (1983) mentions Priscilla by name as a suggested author.<ref>Donald Guthrie, ''The Letter to the Hebrews'', [[Tyndale New Testament Commentaries]], Grand Rapids, Mich.: Eerdmans, 1983, reprinted 1999, p. 21</ref>

Believing the author to have been Priscilla, Ruth Hoppin posits that the name was omitted either to suppress its female authorship, or to protect the letter itself from suppression.<ref>Hoppin, Ruth. ''Priscilla's Letter: Finding the Author of the Epistle to the Hebrews.'' Lost Coast Press, 2009. {{ISBN|978-1882897506}}</ref>

Also convinced that Priscilla was the author of Hebrews, [[Gilbert Bilezikian]], professor of biblical studies at Wheaton College, remarks on "the conspiracy of anonymity in the ancient church," and reasons: "The lack of any firm data concerning the identity of the author in the extant writings of the church suggests a deliberate blackout more than a case of collective loss of memory."<ref>{{Cite book|title=Priscilla's Letter|last1=Hoppin|first1=Ruth|last2=Bilezikian|first2=Gilbert|publisher=Lost Coast Press|year=2000|isbn=1882897501|url=https://archive.org/details/priscillasletter00hopp}}</ref>

===Date===
{{See also|Dating the Bible}}
The use of [[tabernacle]] terminology in Hebrews has been used to date the epistle before the [[Siege of Jerusalem (70 CE)|destruction of the temple]], the idea being that knowing about the destruction of both Jerusalem and the temple would have influenced the development of the author's overall argument. Therefore, the most probable date for its composition is the second half of the year 63 or the beginning of 64, according to the ''[[Catholic Encyclopedia]]''.<ref name="NewAdvent" />

The text itself, for example, makes a contrast between the resurrected Christ "in heaven" "who serves in the sanctuary, the true tabernacle set up by the Lord" and the version on earth, where "there are already priests who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven." (Hebrews 8:5 NIV)

Despite this, some scholars, such as [[Harold W. Attridge|Harold Attridge]] and [[Ellen Bradshaw Aitken|Ellen Aitken]], hold to a later date of composition, between 70 and 100 AD.<ref>{{Cite book|title=The Epistle to the Hebrews|last=Attridge|first=Harold W.|publisher=Fortress|year=1989|location=Philadelphia|pages=9}}</ref><ref>{{Cite book|title=Hebrews: Contemporary Methods New Insights (ed. Gabriela Geraldini, Harold W Attridge)|last=Aitken|first=Ellen Bradshaw|publisher=Brill|year=2008|isbn=978-1589833869|location=Atlanta|pages=131–148|chapter=Portraying the Temple in Stone and Text: The Arch of Titus and the Epistle to the Hebrews}}</ref>

==Audience==
{{See also|Reader-response criticism}}
German scholar [[Adolf Jülicher]] rejected the traditional view that the epistle was directed to a Hebrew congregation in Israel, concluding instead that the "only supposition that is really encouraged by the Epistle itself... is that Hebrews was addressed to the place where it first made its appearance, i.e. to Rome."<ref>[[Adolf Jülicher]], ''An Introduction to the New Testament'' ([[Janet Trevelyan|Janet Penrose Ward]], transl.), [https://archive.org/details/anintrodnewtesta00juliuoft/page/162/mode/1up?view=theater pp.162-163], (London: [[Smith, Elder & Co.]], 1904).</ref>

Scholars{{who|date=February 2013}} have suggested that Hebrews is part of an internal New Testament debate between the extreme [[Judaizers]] (who argued that non-Jews must [[Conversion to Judaism|convert to Judaism]] before they can receive the [[Holy Spirit in Christianity|Holy Spirit]] of Jesus' [[New Covenant]]) versus the extreme [[Antinomianism|antinomians]] (who argued that Jews must reject [[613 mitzvot|God's commandments]] and that [[Abrogation of Old Covenant laws|Jewish law was no longer in effect]]). [[James the Just|James]] and [[Paul of Tarsus and Judaism|Paul]] represent the moderates of each faction, respectively, and [[Saint Peter|Peter]] may have served as moderator.<ref>"The Canon Debate", McDonald & Sanders editors, 2002, chapter 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 too much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the opposite ends of this particular spectrum. But Peter, as shown particularly by the Antioch episode in Gal 2, had both a care to hold 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 figure of the center holding together the extremes, but if the writings linked with his name are at all indicative of his own stance he was too much of an individualist to provide such a rallying point. Others could link the developing new religion more firmly to its founding events and to Jesus himself. But none of them, including the rest of the twelve, seem to have played any role of continuing significance for the whole sweep of Christianity{{snd}}though James the brother of John might have proved an exception had he been spared". [Italics original]</ref>

It sets before the Jew the claims of Christianity – to bring the Jew to the full realization of the relation of Judaism to Christianity, to make clear that Christ has fulfilled those temporary and provisional institutions, and has thus abolished them.<ref name="Dickson">"Introduction to Hebrews". ''The New Analytical Bible and Dictionary of the Bible (KJV). '' Chicago: John A. Dickson Publishing Co., 1950. p. 1387</ref> This view is commonly referred to as [[supersessionism]].<ref>{{Cite web|url=http://www.theopedia.com/supersessionism|title=Supersessionism {{!}} Theopedia|website=www.theopedia.com|language=en|access-date=2017-09-26}}</ref>
According 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 claim (that the Levitical sacrifices and the Levitical priests have been replaced/superseded by Christ's sacrifice).<ref>{{cite journal |last1=Schmitt |first1= Mary |title=Restructuring Views on Law in Hebrews 7:12 |journal=JBL |volume=128 |issue= 1|pages=189–201 }}</ref> Per Bibliowicz, Hebrews scholars may be divided into those that are supportive-sympathetic to the epistle's theological message,<ref>including D. DeSilva, D. Hagner, L. T. Johnson, W. Lane, B. Lindars, R. W. Wall</ref> those that are critical of the epistle's supersessionary message,<ref>including N. Beck, Bibliowicz, L. Freudman, J. Gager, and S. Sandmel</ref> and those attempting a middle ground.<ref>including H. W. Attridge, Koester, S. Lehne, S. G. Wilson, C. Williamson.</ref>

Due to the importance of Hebrews for the formation of future Christian attitudes toward Jews and Judaism, a distinction must be made between the author's intent and the way in which the text was interpreted by future generations.<ref>{{cite book |last=Williamson |first= Clark M|date=1993 |title=A Guest in the House of Israel |location=Louisville, KY |publisher= Westminster John Knox Press|pages=175–200 |isbn=0664254543}}</ref> The impact of the deployment and implementation of supersession theology is difficult to convey and grasp. The implementation of this theological claim eventually led to the negation and disenfranchisement of Jewish followers of Jesus, and later, of all non-Christian Jews.<ref>{{cite book |last=Bibliowicz |first=Abel M |date=2019 |title= Jewish-Christian Relations – The First Centuries |url=https://www.academia.edu/29628872 |location= WA|publisher= Mascarat|pages= 158–162|isbn=978-1513616483}}</ref>

==Purpose for writing==
{{See also|Narrative criticism}}
Those to whom Hebrews is written seem to have begun to doubt whether Jesus could really be the Messiah for whom they were waiting. The Book of Hebrews argues that the Hebrew Scriptures foretold that the Messiah would be a priest (although of a different sort than the traditional Levitical priests) and Jesus came to fulfill this role, as a sacrificial offering to God, to atone for sins. [[Second Coming of Christ|His role of a king is yet to come]], and so those who follow him should be patient and not be surprised that they suffer for now.

Some scholars today believe the document was written to prevent [[apostasy]].<ref>See Whitlark, Jason, ''Enabling Fidelity to God: Perseverance in Hebrews in Light of the Reciprocity Systems of the Ancient Mediterranean World'' (PBMS; Carlisle: Paternoster Press, 2008); Oropeza, B. J., ''Churches under Siege of Persecution and Assimilation: The General Epistles and Revelation.'' Apostasy in the New Testament Communities vol. 3 (Eugene: Cascade Books, 2012), pp. 3–70.</ref> Some have interpreted apostasy to mean a number of different things, such as a group of Christians in one sect leaving for another more conservative sect, one of which the author disapproves. Some have seen apostasy as a move from the Christian assembly to pagan ritual. In light of a possibly Jewish-Christian audience, the apostasy in this sense may be in regard to Jewish Christians leaving the Christian assembly to return to the Jewish [[synagogue]]. The focus on "purifying" the "conscience/consciousness" (9:9; 9:14; 10:2; 10:22) has also been viewed as key for the writing of Hebrews.<ref>Bloor, Joshua D. A. ''Purifying the Consciousness in Hebrews: Cult, Defilement and the Perpetual Heavenly Blood of Jesus'' (The Library of New Testament Studies 675; London: Bloomsbury T&T Clark, 2023), 1-6, 31-33. 105-109, 153-158</ref> The author writes, "Let us hold fast to our confession".<ref>{{Bibleverse|Hebrews|4:14}}</ref> The epistle has been viewed as a long, rhetorical argument for having confidence in the new way to God revealed in Jesus Christ.<ref>{{Cite book|title=Bible Today Reader|last=Zupez|first=John|publisher=Liturgical Press|year=1973|location=Collegeville, MN|pages=2590–2595|chapter=Salvation in the Epistle to the Hebrews}}</ref> 

The book could be argued to affirm [[special creation]]. It says that God by his Son, Jesus Christ, made the worlds. "God [...] hath in these last days spoken unto us by his Son [...] by whom also he made the worlds".<ref>{{Bibleverse|Hebrews|1:1–2}}</ref> The epistle also emphasizes the importance of faith. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear".<ref>{{Bibleverse|Hebrews|11:3}}</ref>

[[Image:Bloch-SermonOnTheMount.jpg|thumb|right|[[Christians]] believe that [[Jesus]] is the mediator of the [[New Covenant]].<ref>{{Bibleverse|Hebrews|8:6}}</ref> His famous [[Sermon on the Mount|sermon from a hill]] representing [[Mount Zion]] is considered by many Christian scholars to be the [[Typology (theology)|antitype]]<ref>See also [[Expounding of the Law#Antithesis of the Law|Antithesis of the Law]].</ref> of the proclamation of the [[Old Covenant]] by [[Moses]] from [[Mount Sinai]].]]

{{blockquote|...the Epistle opens with the solemn announcement of the superiority of the New Testament Revelation by the Son over Old Testament Revelation by the prophets.<ref>{{bibleverse|Heb.|1:1–4}}</ref> 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,<ref>{{bibleverse|Heb|1:5–2:18}}</ref> with Moses and Joshua as the founders of the Old Covenant,<ref>{{bibleverse|Hebrews|3:1–4:16||3:1–4:16}}</ref> and finally, by opposing the high-priesthood of Christ after the order of Melchisedech to the Levitical priesthood after the order of Aaron.<ref>{{bibleverse|Hebrews|5:1–10:18}}</ref>|Leopold Fonck, ''The Catholic Encyclopedia'', 1910<ref name="NewAdvent" />}}

==Style==
{{See also|Form criticism}}
Hebrews is a very consciously "literary" document. The purity of its Greek was noted by [[Clement of Alexandria]], according to [[Eusebius of Caesarea|Eusebius]],<ref>Eusebius, ''Historia Ecclesiae'', VI, xiv</ref> and [[Origen of Alexandria]] asserted that every competent judge must recognize a great difference between this epistle and those of Paul.<ref>Eusebius, VI, xxv</ref>

The letter consists of two strands: an expositional or doctrinal strand,<ref>{{Bibleverse|Hebrews|1:1–14}} {{Bibleverse|Hebrews|2:5–18}} {{Bibleverse|Hebrews|5:1–14}} {{Bibleverse|Hebrews|6:13–9:28}} {{Bibleverse|Hebrews|13:18–25}}</ref> and a [[hortatory]] or strongly urging{{efn|Also translated "exhorting"}} strand which punctuates the exposition parenthetically at key points as warnings to the readers.<ref>{{Bibleverse|Hebrews|2:1–4}} {{Bibleverse|Hebrews|3:1–4:16}} {{Bibleverse|Hebrews|6:1–12}} {{Bibleverse|Hebrews|10:1–13:17}}</ref>

Hebrews does not fit the form of a traditional [[Hellenistic civilization|Hellenistic]] [[epistle]], lacking a proper prescript. Modern scholars generally believe this book was originally a [[sermon]] or [[homily]], although possibly modified after it was delivered to include the travel plans, greetings and closing.<ref>{{Bibleverse|Hebrews|13:20–25}}</ref><ref>{{cite book |last=Ehrman |first=Bart D.|author-link=Bart D. Ehrman |title=The New Testament: A Historical Introduction to the Early Christian Writings |year=2004 |publisher=Oxford |location=New York |isbn=0-19-515462-2 |page=411 }}</ref>

Hebrews contains many references to the [[Old Testament]] – specifically to the [[Septuagint]] text.<ref>{{Cite web|url=http://www.newadvent.org/cathen/07181a.htm|title=Catholic Encyclopedia: Epistle to the Hebrews|website=www.newadvent.org|access-date=2017-09-26}}</ref>

==Christology==
{{Over-quotation|section=y|date=August 2025}}
The Epistle to the Hebrews is notable for the manner in which it expresses the divine [[nature of Christ]]. A.C. Purdy said in ''The Interpreter's Bible'':

{{quote frame|quote=We may sum up our author's Christology negatively by saying that he has nothing to do 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 earth; and that while he still employs the figure of a militant, apocalyptic king [...] who will come again [...], this is not of the essence of his thought about Christ.<br />

Positively, our author presents Christ as divine in nature, and solves any possible objection to a divine being who participates in human experience, especially 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 least human in experience although hardly in nature.|author=A.C. Purdy|title=The Interpreter's Bible|source=1955<ref>TIB XI p. 588 ''The Interpreter's Bible:'' [[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 Old Testament Introduction and Exegesis, Nolan B. Harmon, Editor. 1955. Nashville: Abingdon Press</ref>}}

Mikeal Parsons has commented:

{{quote frame|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 writer addresses this theme by asserting Jesus' superiority to a) angels, and b) Moses.<br />

{{em|Superiority to Angels.}} The first chapter of Hebrews stresses the superiority of the Son to the angels. The very name 'Son' indicates superiority. This exaltation theme, in which the Son is contrasted with the angels ({{Bibleverse-nb|Hebrews|1:4}}), is expanded in the following string of OT quotations ({{Bibleverse-nb|Hebrews|1:5-13}}). While some have understood the catena as referring primarily to Christ's pre-existence, it is more likely that the verses should be understood, 'as a Christological hymn which traces the entire Christ event, including the pre-existence, earthly life, and exaltation of Christ'. The overall structure of the catena seems to point to exaltation as the underlying motif.<br />

{{om}}<br />

At least it may be concluded that the superiority of the Son is demonstrated by this comparison/contrast with angels.<br />

{{em|Superiority to Moses.}} Peter Rhea Jones has reminded us that 'Moses is not merely one of the figures compared unfavourably to Jesus'; but rather, 'Moses and Jesus are yoked throughout the entirety of the epistle'. Allowing that Moses is much more than a 'whipping boy' for the author, the fact remains that the figure Moses is utilized as a basis for christology. While there are several references to Moses, only two will be needed to demonstrate Jesus' superiority.<br />

The first passage to be considered is {{Bibleverse|Hebrews|3:1-6}}. D'Angelo and others regard the larger context of this passage ({{Bibleverse-nb|Hebrews|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 single verse, {{Bibleverse|Numbers|12:7|NRSV|Nu. 12:7}}. Like the angels ({{Bibleverse-nb|Hebrews|1:14}}), Moses was a servant who witnessed, as it were, to the Son. In other words, 'faithful Sonship is superior to faithful servantship'. The Son is once again exalted.<br />

The exaltation theme finds expression in a more opaque way at ({{Bibleverse-nb|Hebrews|11:26}}). Here in the famous chapter on faith Moses is said to count 'abuse suffered for the Christ greater wealth than the treasures of Egypt'. The portrait of Moses drawn here 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 entire Mosaic epoch.<br />

In summary, the writer{{efn|of Hebrews}} stressed the Sonship of Jesus and expressed it in a three-stage christology of pre-existence, humanity, and exaltation.|author=Mikeal Parsons|title=Son and High Priest: A Study in the Christology of Hebrews<ref>{{cite journal |last1=Parsons |first1=Mikeal |title=Son and High Priest: A Study in the Christology of Hebrews |journal=Evangelical Quarterly |date=1988 |issue=60 |pages=205–208 |url=https://biblicalstudies.org.uk/pdf/eq/hebrews_parsons.pdf |access-date=2018-09-13 |archive-date=2018-11-20 |archive-url=https://web.archive.org/web/20181120083305/https://biblicalstudies.org.uk/pdf/eq/hebrews_parsons.pdf |url-status=dead}}</ref>}}

==See also==
* [[Textual variants in the New Testament#Epistle to the Hebrews|Textual variants in the New Testament § Epistle to the Hebrews]]

== Notes ==
{{Notelist}}

==References==
{{Reflist}}

==Further reading==
===Exegetical commentaries===
* [[Harold W. Attridge|Attridge, Harold W.]], ''Hebrews''. Philadelphia, PA: Fortress Press, 1989.
* [[F. F. Bruce|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 Testament. Grand Rapids: Eerdmans, 2012.
* [[Paul Ellingworth|Ellingworth, Paul]], ''The Epistle to the Hebrews''. New International Greek Testament Commentary, Eerdmans, 1993.
* [[Donald Guthrie (theologian)|Guthrie, Donald]], ''The Letter to the Hebrews''. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983.
* [[George H. Guthrie|Guthrie, George H.]]'', ''Hebrews''. The NIV Application Commentary. Grand Rapids: Zondervan, 1998.
* Heen, Erik M. and [[Philip Krey|Krey, Philip D.W.]], eds. ''Ancient Christian Commentary on Scripture: Hebrews''. Downers Grove, IL: Intervarsity Press, 2005.
* [[Philip Edgcumbe Hughes|Hughes, P.E.]], ''A Commentary on the Epistle to the Hebrews''. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1977.
* [[Lincoln Hurst|Hurst, L. D.]], ''The Epistle to the Hebrews: Its Background of Thought''. Cambridge: [[Cambridge University Press]], 1989.
* [https://www.luthersem.edu/faculty/ckoester/ Koester, Craig R.], ''Hebrews''. Anchor Bible 36. New York: Doubleday, 2001.
* [[William L. Lane|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: Word Books, 1991.
* [[James Moffatt|Moffatt, James]]. ''Hebrews''. International Critical Commentary. Edinburgh: T & T Clark, 1979. (Originally Published in 1924)
* [[Brooke Foss Westcott|Westcott, B.F.]], ''The Epistle to the Hebrews: the Greek text with notes and essays''. New York: MacMillan, 1892.[https://archive.org/details/epistletohebrew00westgoog]

===Other books===
* [https://www.bloomsbury.com/uk/purifying-the-consciousness-in-hebrews-9780567708106/ Bloor, Joshua D. A. ''Purifying the Consciousness in Hebrews: Cult, Defilement and the Perpetual Heavenly Blood of Jesus'' (The Library of New Testament Studies 675; London: Bloomsbury T&T Clark, 2023)]
* Easter, Matthew C. ''Faith and the Faithfulness of Jesus in Hebrews''. SNTS Vol. 160. New York: Cambridge University Press, 2014.[https://www.cambridge.org/us/academic/subjects/religion/biblical-studies-new-testament/faith-and-faithfulness-jesus-hebrews?format=PB&isbn=9781107636132]
* Hagen, Kenneth. ''Hebrews Commenting from Erasmus to Beze''. Tübingen: J.C.B. Mohr (Paul Siebeck), 1981.

===Articles===
* [[Paul Ellingworth]] [http://www.biblicalstudies.org.uk/pdf/er/hebrews_ellingworth.pdf Reading through Hebrews 1–7, Listening especially for the theme of Jesus as high priest]. ''Epworth Review'' 12.1 (Jan. 1985): 80–88.
*{{cite web |last1=Doherty |first1=Earl |authorlink = Earl Doherty |title=A Sacrifice in Heaven: The Son in the Epistle to the Hebrews |url=https://jesuspuzzle.com/jesuspuzzle/supp09.htm |website=Earl Doherty's Jesus Puzzle website |access-date=January 12, 2022}}

== External links ==
{{Wikisource|Hebrews (Bible)}}
{{wikiquote}}
Online translations of the Epistle to the Hebrews:
* [http://www.gospelhall.org/bible/bible.php?passage=Hebrews+1 ''Online Bible'' at GospelHall.org]
* [https://net.bible.org/#!bible/Hebrews+1 NET Bible]
* {{librivox book | dtitle=Bible: Hebrews| stitle=NT 19: Hebrews}} Various versions

Other:
* [https://www.britannica.com/EBchecked/topic/64496/biblical-literature/73458/The-Letter-to-the-Hebrews The letter to the Hebrews] in "biblical literature", Encyclopædia Britannica Online.
* [http://www.earlychristianwritings.com/goodspeed/ch16.html Goodspeed's introductory analysis of ''Hebrews''], 1908 at earlychristianwritings.com
* [http://www.newadvent.org/cathen/07181a.htm Catholic Encyclopedia: Epistle to the Hebrews]
* [https://bibleproject.com/explore/video/hebrews/ BibleProject Animated Overview (Evangelical Perspective)]
* [https://www.biblicaltraining.org/hebrews/george-guthrie Free Online Seminary Class from BiblicalTraining on Hebrews (Registration required; Evangelical Perspective)]
* [http://www.ccel.org/ccel/easton/ebd2.html?term=Hebrews,%20Epistle%20to ''Easton's Bible Dictionary'' 1897:] Epistle to the Hebrews
* [https://web.archive.org/web/20120404095248/http://wesley.nnu.edu/fileadmin/imported_site/wesleyjournal/1981-wtj-16-2.pdf Holiness in Hebrews – Wayne G. McCown] p.&nbsp;58
* [https://archive.today/20070815173154/http://www.plymouthbrethren.org/passage.php?passage_id=58 Hebrews from the Biblical Resource Database]
* [http://www.ccel.org/ccel/schaff/npnf201.iii.viii.iii.html Eusebius' Church History 3.3].5 includes comment by [[Eusebius]] on canonicity of Hebrews and also extensive note by [[Philip Schaff]] on topic
* {{Cite EB1911 |wstitle=Hebrews, Epistle to the | volume=13 |pages=188–191 |first=James Vernon |last=Bartlet |short=1}}

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{{s-bef|before=<small>[[Pauline epistles|Pauline Epistle]]<br>to</small> [[Epistle to Philemon|Philemon]]}}

{{s-ttl|title=<small>[[New Testament]]</small><br>[[Books of the Bible]]}}

{{s-aft|after=<small>[[General epistles|General Epistle]]<br>of</small> [[Epistle of James|James]]}}

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{{Epistle to the Hebrews}}
{{Books of the Bible}}

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{{DEFAULTSORT:Epistle To The Hebrews}}
[[Category:Epistle to the Hebrews| ]]
[[Category:1st-century Christian texts]]
[[Category:Canonical epistles|Hebrews]]
[[Category:Jewish Christianity]]
[[Category:Luther's Antilegomena]]
[[Category:Melchizedek]]
[[Category:New Testament books|Hebrews]]
[[Category:Works of unknown authorship]]
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