From the Holy to the Most Holy Place: The Period of Hebrews 9:6-10 and the Day of Atonement as a Metaphor of Transition

Abstract

(ProQuest Information and Learning: ... denotes formulae omitted.) (ProQuest Information and Learning: ... denotes non-USASCII text omitted.) The Day of Atonement is one of most conspicuous OT rituals to be referenced in central section of Letter to Hebrews (8:1-10:18) and plays, certainly, an important role in it.1 Almost scholars agree that imagery of Day of Atonement is used in typological fashion to explain Jesus's death on cross as a sacrifice that provides forgiveness. Paul Ellingworth, for example, comments that Hebrews' author concentrates in Day of Atonement all his thinking about sin and forgiveness under old covenant.2 Nevertheless, Harold W. Attridge has warned that the application of model of Kippur ritual to death of Christ in Hebrews is a complex and subtle hermeneutical effort.3 The difficulties include, in first place, an incomplete typology. For example, Azazel is not mentioned.4 Affliction of soul, an important element of celebration of Kippur, is also absent; instead, atmosphere that surrounds Jesus's entrance is that of feasting and rejoicing.5 It is argued that this absence is because Hebrews focuses on ritual of Day of Atonement and not whole feast. However, Jesus's sacrifice is also described in terms inconsistent with that ritual. First, author departs from language of LXX to describe manipulation of by high priest on Day of Atonement: is not sprinkled on sanctuary but (9:7).6 Second, when sprinkling of is mentioned, it has to do not with Day of Atonement but with inauguration of (9:15-23).7 Third, sacrifices of ... (male goats) were not offered on Day of Atonement.8 Fourth, purification of sins is effected before Christ's entrance into most holy place (e.g., Heb 1:3; 9:7), which turns upside down Leviticus 16, where entry is precondition for purification sprinkling.9 Fifth, when Jesus's death is described as a purification offering (Heb 9:11-23), author of Hebrews follows a typology that conflates Yom Kippur (Leviticus 16), Red Heifer (Numbers 19), institution of (Exodus 24), and ordination of priests (Leviticus 8).10 Finally, in this and subsequent sections, author of Hebrews does not use Day of Atonement as primary typology for Jesus's death; instead, it is ratification of that plays that role (Heb 9:15-23).n In fact, Jesus is described mainly as mediator of a new (7:22; 8:6; 9:15), and his sacrifice is referred to primarily as blood of covenant (10:29; 12:24; 13:20). The question is, then, how do we explain, on one hand, pervasive nature of imagery of Day of Atonement in this central section of Hebrews but, on other hand, account for inconsistencies in Day of Atonement typology for Jesus's death on cross? I suggest that in Heb 9:6-10, by means of a period as a rhetorical device, author of Hebrews defines role that imagery of Day of Atonement will play in his argument. In other words, this passage functions as a programmatic statement. The exegetical difficulties of this passage have distracted scholars from giving due weight to rhetorical function of this long period for rest of argument.12 It is concluded that Hebrews' author primarily intended Day of Atonement not as a typology of Jesus's death but as a parable or illustration of transition from current and its old into age to come and its new covenant. This, I hope, will make possible a new assessment of imagery of Day of Atonement and Jesus's sacrificial death in Hebrews 8-10. I. THE DAY OF ATONEMENT AND THE PERIOD OF HEBREWS 9:6-10 The Period as a Rhetorical Device The first unambiguous reference to ritual of Day of Atonement in Hebrews is found in 9:7. …