Atonement and the Logic of Resurrection in the Epistle to by David M Moffitt

By David M Moffitt

Students usually clarify Hebrews relative silence relating to Jesus resurrection by way of emphasizing the authors entice Yom Kippurs key momentsthe sacrificial slaughter and the excessive clergymen presentation of blood within the holy of holiesin his specified portrayal of Jesus dying and heavenly exaltation. The writers depiction of Jesus because the excessive priest whose blood effected final atonement seems to be modeled upon those moments. the sort of typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern stories of Jewish sacrifice (which notice that blood represents existence, now not death), parallels in Jewish apocalyptic literature, and clean exegetical insights, this quantity demonstrates that Jesus embodied, resurrected lifestyles is essential for the high-priestly Christology and sacrificial soteriology constructed in Hebrews.

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Introduction: the riddle of hebrews’ silence 25 exaltation of other human spirits to escape from the world and enter the heavenly realm. 3 Assessment The diversity of opinion among those in this broad, middle category makes a blanket assessment and critique difficult. The agnostic position is appealing at first glance. The paucity of reference to Jesus’ resurrection does complicate simple conclusions regarding the way that the author envisioned Jesus being led out of the dead. This position, however, fails (as do many others) to note that Heb 1–2 poses a clear contrast between the angelic spirits, not one of whom has ever been invited to sit on the throne at God’s right hand, and the blood-and-flesh Son, Jesus, who, as a human being, presently sits on that very throne.

Mohr, 1987], 61–81, esp. 80–1). 46 Windisch notes that the variant in 13:20 that reads ἐκ τῆς γῆς instead of ἐκ νεκρῶν “würde auch hier die Auffahrt ohne Grablegung und Auferstehung lehren,” though he seems unwilling to adopt the variant (Hebräerbrief, 121). ). Windisch does not explicitly say so, but he seems to suggest that the liturgical nature of 13:20 implies that the reference to the resurrection is present only because it is part of a formula and is not, therefore, of great significance for the argument in the rest of the text.

56 The former ritual is of special note because it involved three constitutive actions or movements: the slaughter of the sacrifice, the entrance of the high priest into the inner sanctuary, and the sprinkling of the victim’s blood in the holy of holies. , Jesus’ death/ humiliation = the sacrificial slaughter, his ascension = the entry into the inner sanctuary, and his purification for sin = the sprinkling of blood. This entire movement, or sequence of events, only comes to completion when Jesus sits down at God’s right hand.

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