402 David Allen demanded by 12,28. Barnabas Lindars likewise finds the chapter reflecting much of the situation of the audience, particularly their “renewed confidence in the value of the Christian liturgy” (8). II. The Use of the Old Testament in Heb 13 Whilst the authenticity and integrity of the chapter are now generally upheld, arguments for how such integrity is maintained vary, and it is fair to say that the way in which Heb 13 interacts with, or relates to, the previous chapters remains a matter for ongoing debate (9). In line with the recent consensus, the claim of this paper upholds the authenticity and integrity of the chapter, but suggests that the association with the prior material, particularly in the first unit of the chapter, is based upon the use of the Old Testament, particularly the extent to which paraenesis is grounded in the actions of Old Testament figures and narratives. Whilst the sentiments echoed in the chapter’s opening verses may reflect contemporary views on community concern (especially 13,1-5), and whilst one may draw out some overriding ethical dimension to the exhortations (such as kinship support or sympathy for those who are marginalised), a more significant unifying feature may be identified, namely that each exhortation is grounded upon the narrative of an OT figure already referred to in the letter. The writer roots his exhortations in the familiar actions of faithful heroes — and one anti-hero — whose behaviour has been similarly exemplary and whose actions provide a suitable prior basis for appeal. To an extent perhaps, this is not completely new ground. The use of two OT quotations in 13,5-6 point in this direction, and there is already some scholarly recognition of the OT background to these verses. Vanhoye, for example, divides 13,1-6 into three sections, and recognizes in each one the presence of a scriptural allusion or citation (2b, 4b, 5b & 6); such scriptural references are the “motif” or motivation for the exhortation being made (10). This we recognize and affirm, but wish to extend the OT backdrop beyond the examples proffered by Vanhoye and others, and therefore to see a prevailing backdrop of minatory Old Testament exemplars sitting behind the instructions of 13,1-8. There is good reason for making such an extension. On the one hand, it seems entirely appropriate and characteristic for an author who has rooted pretty much his entire epistolary material in the LXX to continue to do so in the paraenesis of chapter 13. Old habits die hard – in more sense than one, as shall be suggested below. On the other hand, appeal to the exemplary conduct of others is likewise entirely characteristic of paraenetic instruction generally. (8) B. LINDARS, The Theology of the Letter to the Hebrews (Cambridge 1991) 14. (9) For KOESTER, Hebrews, 554, appropriate worship remains the unifying feature. Others (F.F. BRUCE, The Epistle to the Hebrews [Grand Rapids, MI 1990] 367 and B.F. WESTCOTT, The Epistle to the Hebrews. The Greek Text with Notes and Essays [Grand Rapids, MI 1950] 429) suggest that chapter 13 is the customary “end of epistle” exhortatory material. (10) Cf. VANHOYE, “Question”, 124: “Ces citations finales (i.e. 13,5-6) ne viennent donc pas sans préparation”.