Philo and Hebrews on the Concept of the Spiritualization of the Cult

I just came across this article:

 

Botica, Aurelian. “Philo of Alexandria and the Epistle to the Hebrews on the Concept of the Spiritualization of the Cult.” Perichoresis 21, Supplement 1 (2023): 40–66. 

Abstract:

"The Epistle to the Hebrews contains one of the most unique Greek lexicology and syntax of all the New Testament writings. Behind syntax, however, there lies a very profound theological vision on topics such as Christ, Temple, holiness, perseverance, and salvation. While studying Hebrews against the background of Graeco-Roman culture, the source most contemporary scholars mention as being closest to the world of Hebrews in this context is Philo of Alexandria. Not only on philological grounds, but also in matters of methods of interpreting the Old Testament cult and in theology, Hebrews and Philo share a very common background. Analyzing the Epistle to the Hebrews comparatively, we are bound to ask whether or not comparisons such as these are warranted. In the following study, we will state the state of the problem and then examine the two sources that seem to have served as a source of inspiration for the author of Hebrews: the Old Testament and Philo of Alexandria. We will focus exclusively on the issues of the method of allegory and the spiritualization/reinterpretation of Old Testament cultic entities since both Philo and Hebrews are characterized by these concerns. In essence, we will want to know who or what served as the most plausible source of inspiration for the author of Hebrews in the particular area of the reinterpretation of the Old Testament cult."

 

I will add it to the articles page .

The Spatiotemporal Eschatology of Hebrews

New book published:

 

Luke Woo. The Spatiotemporal Eschatology of Hebrews: Priestly Participation in the Heavenly Tabernacle. Bloomsbury T&T Clark.

Description:

There are two coexisting realities classified under New Testament eschatology: the temporal and spatial. While much scholarly attention has focused on the temporal, Luke Woo argues that the spatial aspect is either neglected or relegated to Platonic or cosmological categories. Woo thus seeks to provide a holistic understanding, by investigating these realities for believers under the heavenly tabernacle motif in the Epistle to the Hebrews.

Woo posits that the author of Hebrews presents the heavenly tabernacle and all its high priestly activity in order to eschatologically situate, orient, and ground believers; thus enabling believers to actualize their heavenly, priestly identity by serving as priests on earth. Woo uses Edward Soja's Tripartite Critical Spatiality to analyze the heavenly tabernacle's Firstspace, Secondspace, and Thirdspace features found in Hebrews 4:14; 8:1–5; 9:1–14. He suggests that Christ, in his resurrection and ascension, enters an actualized, heavenly tabernacle, which allows believers to spiritually occupy that sanctuary space in the presence of God, establishing a spatial orientation for believers who can identify as heavenly priests and be motivated to serve as such as they live on earth. 

The True Tabernacle of Hebrews 8:2

New article:

Church, Philip. “ ‘The True Tabernacle’ of Hebrews 8:2: A Response to Nicholas J. Moore." Tyndale Bulletin 75 (20204): 1–30.

Abstract
Does Hebrews 8:5 claim that Israel’s earthly sanctuaries are ‘shadowy copies’ of a heavenly sanctuary, or do these sanctuaries anticipate an eschatological sanctuary where God will dwell with his people, as I have argued? Nicholas J. Moore has critiqued my reading of this verse on the grounds that reading the expression ὑπόδειγμα καὶ σκιά as ‘copy and shadow’ is lexically permissible, that the idea that Israel’s earthly sanctuaries are copies of the heavenly sanctuary is widespread in the Second Temple period, and that my reading involves an awkward switch between temple and tabernacle in Hebrews 8:5. This article argues that it cannot be demonstrated that ὑπόδειγμα can have the sense ‘copy’, that the idea of the temple as an anticipation of God’s eschatological dwelling with his people is present at Qumran in ways that are similar to what is found in Hebrews, and that my reading involves no awkward switch between tabernacle and temple in Hebrews 8:5. Ultimately, it can be shown that a temporal reading of ὑπόδειγμα καί σκιά in Hebrews 8:5 contributes more to its context than does a spatial reading.