190 Gard Granerød 110,1) are thought to be spoken to Christ. The first known Christian martyr, Stephen, probably made a similar association between Christ’s standing at the right hand of God and his intercession, just before he was stoned (Acts 7,55-56). In addition, we perhaps find the intercession of Jesus being connected to his sitting on the right side of God in 1 Pet. 3,21-22. Even though Jesus is not frequently called “a priest” in the NT, the author of Hebrews probably takes over traditions already existing when expounding the priesthood of Christ. However, what sets Hebrews apart from the other NT texts is above all the particular emphasis in terms of narrative space given to this idea. The designations “priest” and “high priest” are used many times throughout Hebrews (6). The question therefore arises: Why is it so important for Hebrews that Jesus is a “high priest”? One can approach this question in different ways. An attempt at an answer made on the basis of the history of theology of the early church is not unproblematic — in particular when the emphasis is on the chronological allocation of the various NT texts. Depending on the methods chosen and the data emphasized, the date of composition of Hebrews stretches from the beginning of the 60’s to the year 96 or 97 CE (7). It is therefore not easy to outline the chronological order of the NT texts depicting Jesus as “a priest” — including Hebrews. Nevertheless, it is a plausible assumption that there existed an early Christian tradition according to which Jesus was seen in this way — a tradition antedating Hebrews (8). A closer examination of the very opening of Hebrews (Heb 1,1-4) points in the same direction. According to many exegetes, the author opens Hebrews by somehow recalling a traditional, early Jewish- Christian hymn (9). Despite the fact that Jesus is not termed “a priest” in either of these opening verses, he is described as having performed priestly functions. For according to 1,3a, Jesus “made purification for (6) With the exception of the many occurrences in chapter 7: Heb 3,1; 4,14-15; 5,1.5.6.10; 6,20; 8,1.3.4; 9,7.11.25; 10,11.21; 13,11. (7) See P. STUHLMACHER, Biblische Theologie des Neuen Testaments (Göttingen 1999) II, 86-87. The terminus ad quem is due to quotations of Hebrews which might be found in 1 Clem 17,1; 36,2-5. (8) See e.g. GOPPELT, Theologie des Neuen Testaments, 584. (9) STUHLMACHER, Biblische Theologie des Neuen Testaments, II, 92-93. Other scholars are more sceptical. As C.R. Koester puts it, “[t]he most that can be said is that Heb 1:3 includes traditional elements”, cf. C.R. KOESTER, Hebrews (ABD; New York 2001) 179. See also A.C. MITCHELL, Hebrews (Sacra Pagina 13; Collegeville, MN 2007) 44-45.