This analysis considers aniconic rhetoric in Hosea, Second Isaiah, and Ezekiel, in order to assess commonality and difference with respect to prophetic and priestly perspectives of the divine image because interpreters draw on the prophetic literature in discussions of the thought of Gen 1,26-27. There is greater similarity in thought between Second Isaiah and Gen 1,26-27 as well as greater tension between Ezekiel and the first imago Dei passage than accounted for previously, and almost no commonality with Hosea. Furthermore, the prophets diversify the number and type of divine images as a means to resist idolatry.
The phrase )ec e(no/j in Heb 2,11 is a standard crux. The article attempts to come to grips with it through a close reading of the text of Heb 2,8bc-18. This close reading leads to the conclusion that the 'one' mentioned in is the spiritual seed of Abraham composed of all those who, like Abraham exercise faith-trust in God in the face of death. But this spiritual seed of Abraham is modified by the faith-trust of Jesus brought to the perfection of his heavenly priesthood.
The originality of the Epistle to the Hebrews among the texts of the New Testament is a well established conviction. What this originality consists in, where it lies and how it manifests itself remain to be analysed. This article purposes to show that such a widespread and decisive notion for the Christian message as «hope» evinces particular traits in this epistle. Their presence is best understood by their relationship with Christology and, especially, with the theme of the celestial priesthood of the Son.