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32 For recent discussions of the situation of the audience in Hebrews, see James W. Thompson, Hebrews (Paideia Commentaries on the New Testament; Grand Rapids: Baker, 2008), 6–10; C. Adrian Thomas, A Case For Mixed-Audience with Reference to the Warning Passages in the Book of Hebrews (New York: Lang, 2008). 24 · Hebrews: Chiastic Structures and Audience Response D. Literary-Rhetorical, Audience-Oriented Method As indicated above, Hebrews is an epistolary homily written to be read in a public performance, most likely in a liturgical gathering, as an oral performance substituting for the personal presence of its author (13:23).
Among those who advocate a eucharistic dimension are: Paul Andriessen, “L’Eucharistie dans l’Épître aux Hébreux,” NRTh 94 (1972): 269–77; James Swetnam, “Christology and the Eucharist in the Epistle to the Hebrews,” Bib 70 (1989): 74–95; Knut Backhaus, Der Neue Bund und das Werden der Kirche: Die Diatheke-Deutung des Hebräerbriefs im Rahmen der frühchristlichen Theologiegeschichte (NTAbh 29; Münster: Aschendorff, 1996), 228–32; Arthur A. Just, “Entering Holiness: Christology and Eucharist in Hebrews,” CTQ 69 (2005): 75–95.
Bateman, Early Jewish Hermeneutics and Hebrews 1:5–13: The Impact of Early Jewish Exegesis on the Interpretation of a Signiﬁ cant New Testament Passage (New York: Lang, 1997). ” To the one whom God himself has installed as king (Ps 2:6) God emphatically declares as his very own Son—“Son of mine are you” (a). With an explicit employment of the otherwise superﬂuous ﬁrst person singular pronoun for added emphasis, God himself declares to his Son that “I today have begotten you” (b). God has implicitly become the Father of his royal Son “today,” that is, in accord with the new context of this quotation within Hebrews, when God placed the Son “as heir of all things” (1:2a cf.