08_Biblica_2_AM_C_Swetnam_Layout 1 30/01/13 13:18 Pagina 606 606 JAMES SWETNAM as colors, and, figuratively, of close union between persons 18. In the Septu- agint it corresponds to the hithpael of the Hebrew verb br[ which means “to establish a society, to make an agreement, to contract a marriage”. That is to say, to enter into a close union between or among persons 19. In the context of the explanation given above about the other words of Heb 4,2, then, the meaning would be that the Israelites of the first Exodus were unable to enter into God’s rest because they were not united in faith with the first Christians who had heard the words of institution of the Eu- charist. That is, they did not have the living presence of the Word with them on their journey. The intention of the author of Hebrews, obviously, is not to blame but to explain. The point is to emphasize for the addressees that if they remain united in faith with the Eucharistic Word which accompanies them on their new, spiritual exodus to God’s eternal rest, they will infallibly enter into that rest. Success for the group is certain; failure is possible only for the individual who falls away from the group (cf. 3,12.13; 4,1.11) 20. The certainty of arrival into God’s rest for the Christians is, then, de iure and not de facto 21. This corresponds to the pride of place given in Heb 1,1- 2 to the “speaking” of the Father in the Son, in contrast to his speaking in the prophets. His final and definitive speaking in a son (the lack of an article emphasizes the role of son as son, i.e., legitimacy) suggests that this speak- ing is on a completely different level from previous speakings 22. Faith is an essential condition for entrance, but faith is not the cause of entrance: Jesus Christ in his Eucharistic presence and all that that implies is the cause. It is he and he alone who makes possible, under God, the fulfillment of the promise of land made to Abraham. (Cf. Gal 3,16.) 4) The meaning of the words introducing 4,2 have to be evaluated not only in the light of 4,1 but also in the light of the rest of the words of 4,2. The words kai. ga,r evsmen euvhggelisme,noi kaqa,per kavkei/noi may be translated Cf. ELLINGWORTH, Hebrews, 243. 18 Cf. SPICQ, L’Épître aux Hébreux, 81. 19 Cf. SWETNAM, “A Close Reading of Hebrews”, 44. 20 Those who interpret the “word” which is being obeyed by the Christians 21 as the word of God in Scripture would seem to be obliged to fall into the de facto camp. For faith would seem to be of its nature a condition and not a cause, and the cause of success in the case of both the desert generation and the Christian generation remains the same. On the emphasis which the author of Hebrews gives to God’s speaking 22 in a son as contrasted to his speaking in the prophets cf. ATTRIDGE, Hebrews, 39. Attridge adds “God, moreover, speaks through this Son not only in word but in deed, in the entirety of the Christ-event, providing for humanity atone- ment for sin and an enduring covenant relationship” (39). Attridge could have noted that Christ himself becomes the new covenant, as the parallel between the lo,goj which is the Mosaic Law and Christ as the Eucharistic New Covenant in Heb 2,1-4 suggests. © Gregorian Biblical Press 2012 - Tutti i diritti riservati