Epistle to the Hebrews in the context of "Pauline Epistles"

⭐ In the context of the Pauline Epistles, the Epistle to the Hebrews is considered…

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⭐ Core Definition: Epistle to the Hebrews

The Epistle to the Hebrews (Koine Greek: Πρὸς Ἑβραίους, romanized: Pròs Hebraíous, lit.'to the Hebrews') is one of the books of the New Testament.

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. However, doubt on Pauline authorship in the Roman Church is reported by Eusebius. Modern biblical scholarship considers its authorship unknown, with Pauline authorship mostly rejected. A minority view Hebrews as written in deliberate imitation of the style of Paul, with some contending that it was authored by Apollos or Priscilla and Aquila.

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👉 Epistle to the Hebrews in the context of Pauline Epistles

The Pauline epistles, also known as Epistles of Paul or Letters of Paul, are the thirteen books of the New Testament attributed to Paul the Apostle, although the authorship of some is in dispute. Among these epistles are some of the earliest extant Christian documents. They provide an insight into the beliefs and controversies of early Christianity. As part of the canon of the New Testament, they are foundational texts for both Christian theology and ethics.

Most scholars believe that Paul actually wrote seven of the thirteen Pauline epistles (Galatians, Romans, 1 Corinthians, 2 Corinthians, Philemon, Philippians, 1 Thessalonians), while three of the epistles in Paul's name are widely seen as pseudepigraphic (1 Timothy, 2 Timothy, and Titus). Whether Paul wrote the three other epistles in his name (2 Thessalonians, Ephesians and Colossians) is widely debated. These latter six epistles are believed by some scholars to have come from followers writing in his name, using material from Paul's surviving letters and letters written by him that no longer survive. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline (although Rome questioned its authorship), but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content and because the epistle does not indicate that Paul is the author, unlike the others.

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Epistle to the Hebrews in the context of 2 Thessalonians

The Second Epistle to the Thessalonians is a Pauline epistle from the New Testament of the Christian Bible. It is traditionally attributed to Paul the Apostle, with Timothy as a co-author. Its authorship is disputed, with critical commentators being evenly divided on Pauline authorship. Those who reject its authenticity point to differences in style and theology between it and the First Epistle to the Thessalonians, which is undisputed.

Scholars who support its authenticity view it as having been written around 51–52 AD, shortly after the First Epistle. Those who see it as a later composition assign a date of around 80–115 AD.

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Epistle to the Hebrews in the context of Authorship of the Epistle to the Hebrews

The Epistle to the Hebrews of the Christian Bible is one of the New Testament books whose canonicity was disputed. Traditionally, Paul the Apostle was thought to be the author. However, since the third century this has been questioned, and the consensus among most modern scholars is that the author is unknown.

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Epistle to the Hebrews in the context of Temptation of Jesus

The temptation of Christ is a biblical narrative detailed in the gospels of Matthew, Mark, and Luke. After being baptized by John the Baptist, Jesus was tempted by the devil after 40 days and nights of fasting in the Judaean Desert. At the time, Satan came to Jesus and tried to tempt him. Jesus having refused each temptation, Satan then departed and Jesus returned to Galilee to begin his ministry.

The writer of the Epistle to the Hebrews also refers to Jesus having been tempted "in every way that we are, except without sin".

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Epistle to the Hebrews in the context of New Covenant

The New Covenant (Ancient Greek: διαθήκη καινή, romanizeddiathḗkē kainḗ) is a biblical interpretation which was originally derived from a phrase in the Book of Jeremiah (Jeremiah 31:31–34), in the Hebrew Bible (or the Old Testament of the Christian Bible). Generally, Christians believe that the promised New Covenant—new relationship with God—was instituted at the Last Supper as part of the Eucharist, which, in the Gospel of John, includes the New Commandment.

Most Christians believe that Jesus is the mediator of the New Covenant, and they also believe that the blood of Christ, which was shed during his crucifixion, is the only blood sacrifice which is required by the covenant. Based on the biblical passage in the Epistle to the Hebrews (9:16–17) which reads that, "Where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive." Protestants tend to believe that the New Covenant came into force with the death of Jesus the Christ, and the commentary to the Roman Catholic New American Bible also says that Christ is the "testator whose death puts his will into effect".

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Epistle to the Hebrews in the context of Barnabas

Barnabas (/ˈbɑːrnəbəs/; Ancient Greek: Βαρναβᾶς; Syriac: ܒܪܢܒܐ), born Joseph (Ἰωσήφ) or Joses (Ἰωσής), was a prominent Christian disciple, identified as an apostle in Acts 14:14. According to Acts 4:36, he was a Cypriot Levite. He undertook missionary journeys as a companion of Paul the Apostle, evangelizing among the "God-fearing" Gentiles who attended synagogues in some of the Hellenized cities of Anatolia. He participated in the Council of Jerusalem (c. 49 AD).

Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles. Tertullian named him as the author of the Epistle to the Hebrews, but this and other attributions are conjecture. The Epistle of Barnabas was ascribed to him by Clement of Alexandria and others in the early church and the epistle is included under his name in Codex Sinaiticus, the earliest extant manuscript of the complete New Testament. A minority of modern scholars concur with this traditional attribution

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Epistle to the Hebrews in the context of Calendar of saints (Lutheran)

The Lutheran Church has, from the time of the Reformation, continued the remembrance of saints. The theological basis for this remembrance is understood as being connected to the words of the Epistle to the Hebrews 12:1. The Apology of the Augsburg Confession states that the remembrance of the saints has three parts: thanksgiving to God, the strengthening our faith, and the imitation of the saints' holy living.

As a result, the Lutheran reformers retained a robust calendar of saints to be commemorated throughout the year. In addition to figures found in the Bible, early Christians such as Saint Lawrence and Martin of Tours were retained as saints on the calendar, as were extra-Biblical commemorations like the Assumption of Mary. Following the Reformation, most especially in the latter half of the twentieth century, many names were added to the calendar, both new and restored pre-Reformation commemorations.

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