The 16 essays in this collection broadly address the theme of atonement in Hebrews. In the introduction, Jon Laansma explains that the essays were part of a “collaborative, interdisciplinary project” (p. 1). The contributors to this volume come from a variety of perspectives: “historians, exegetes, theologians, both OT and NT, both Hebrews specialists and those who specialize elsewhere, Protestant, Roman Catholic, and Orthodox” (p. 2). Most of the papers were delivered at the annual meeting of the Evangelical Theological Society during the years 2014–17. The contributors were encouraged to dialogue with one another. Yet there is no attempt to provide a unified theory or harmonization between the essays. The essays are divided into two sections: contexts and themes. The first 5 essays “trace the historical, literary, and theological contexts for understanding Hebrews rhetoric concerning the atonement” (p. 2). The remaining 11 essays endeavor to view the atonement through the lens of particular themes.Michael Morales explores the OT context with a particular attention to the whole burnt offering that was central to the Israelite cult. The whole burnt offering with its ascending smoke vicariously signified a person’s complete consecration and return to God. Jesus satisfies the significance of this offering through his obedient self-sacrifice and ascension to God.Karen Jobes considers how Hebrews’ employment of the Greek OT elucidates Jesus’s mission of atonement, which is at the heart of the incarnation. Two sets of quotations (Heb 2:12–13 and 10:5–7), which are attributed to Jesus, depict Jesus’s conversation with the Father. The quotations highlight Jesus’s agreement to the terms of the new covenant, his solidarity with humanity, and the necessity of the incarnation for atonement to be effected.Nicholas Perrin argues that Hebrews’ conception of the high priesthood of Jesus did not originate from the author himself but is rooted in earlier Christian traditions and can even be traced back to Jesus himself. After demonstrating the foundational role Pss 2 and 110 play in establishing Jesus’s priesthood in Hebrews, Perrin explores Mark’s usage of Ps 2 in Jesus’s baptismal story (1:9–11) and Jesus’s employment of Ps 110 in the Son of David debate (12:35–37). Perrin contends that both of these accounts are authentic reminiscences of the historical Jesus, from which the author of Hebrews drew for his formulation of Jesus’s priesthood.Eckhard Schnabel compares the notions of sacrifice and atonement in the Greco-Roman world and in Hebrews. After surveying the various conceptions of sacrifice, atonement, propitiation, and vicarious death in Greek and Roman religion, he turns to an investigation of the language of sacrifice, blood, expiation, purification, and vicarious death in Hebrews. While some of the language and concepts conveyed in Hebrews would have been intelligible to a Greek or Roman audience, many of the claims in Hebrews would have been mystifying to them.Khaled Anatolios highlights some “key moments” in which Hebrews was utilized in the development of Trinitarian and Christological doctrine during the Patristic era. In particular, he focuses on Athanasius’s dispute with the Arians regarding the twofold nature of Christ, Cyril of Alexandria’s debate with Nestorius regarding the hypostatic union in Christ, Maximus Confessor’s articulation of the salvific significance of Christ’s temptations, and Augustine’s discussion of the high priestly sacrifice of Christ. All of these authors presume that Christ’s self-offering is both a divine and human work.Daniel Treier approaches the Christology of Hebrews from the perspective of a systematic theologian. He argues that Christ’s role as the mediator of a new covenant is the key motif that underlies Christ’s twofold nature as fully divine and fully human and unifies his threefold office as prophet, priest, and king.Matthew Levering elucidates Thomas Aquinas’s interpretation of blood, death, and sacrifice in his commentary on Hebrews. Aquinas demonstrates that the Mosaic law and the OT are absolutely necessary for understanding the significance of Christ’s sacrificial death. All animal sacrifices prefigure and find fulfillment in Christ’s salvific death.Michael Allen highlights the significance of the ongoing prophetic activity of Christ in connection with his resurrection, exaltation, and heavenly session. The exaltation signifies the context for Jesus’ ongoing prophetic agency and does not merely indicate a consummation of his salvific work. Moreover, Allen notes the tight connection between the ministry of the word of God and Christ’s prophetic activity in his exaltation.David Moffitt argues that Hebrews does not envision that Jesus’s atoning, high-priestly work was completed on the cross or even upon his ascension. Rather, Jesus’s intercession implies the need for ongoing forgiveness and atonement, and Jesus continues to maintain the New Covenant relationship between God and his people, who are still in the process of being sanctified and perfected.Mark Gignilliat addresses the topic of plight and solution in Hebrews through the theme of rest. Entry into rest is an eschatological promise in Hebrews. God’s state of cessation from creative activity on the seventh day is the perpetual location from which God continues his providential and redemptive oversight of creation and is the teleological goal of all created beings. Hence, the audience is urged not to harden their hearts in disobedience and unbelief but to trust in God’s salvific promise of rest through Christ.Matthew Thiessen contends that Hebrews does not intend to dismiss the relevance of the OT law. Rather it assumes that the cultic aspects of the law remain in effect. What Hebrews does envision is a change in the stipulations of the law when one enters into the heavenly realm. Christ’s priesthood and the celestial cult are superior to the earthly Levitical priesthood and cult, but it does not abolish it or render it obsolete.Amy Peeler examines the relationship of covenant and atonement in Hebrews. God kept two promises, which he made to the Son: he would be sovereign king and the everlasting high priest. God’s faithfulness to fulfill these promises to the Son is also the means through which God fulfills the promises he made to humanity, which is enacted through the new covenant. The new covenant promises full atonement to humanity and is marked by perfection, access to God, and permanency. While believers have experienced a partial fulfillment of these promises, the author urges his audience to trust in God, who has kept his promises in the past, and to hold on to their faith so that they will obtain the complete fulfillment of God’s promises that await the believer in the future.Partly in response to David Moffitt’s monograph on atonement of the logic of resurrection in Hebrews, George Guthrie reflects on the relationship of atonement and time in Hebrews. First, he proposes that “Hebrews builds the Christological movements of his discourse using a complex interplay of general Levitical language and imagery” (p. 211). He demonstrates that Hebrews employs and alludes to a variety of sacrificial language and imagery in addition to Yom Kippur imagery. Second, he proposes that “Hebrews primarily refracts OT sacrificial language through the Christ Event, not the other way around” (p. 218). Hebrews utilizes a wide variety of images from the Levitical cult and refracts them through the various aspects of the Christ event for various theological and rhetorical purposes. Guthrie thus demonstrates that Hebrews gives greater significance to the death of Christ than Moffitt seems to allow.Cynthia Westfall utilizes critical space theory to investigate the relationship of space and atonement in Hebrews. The heavenly tabernacle exists in Firstspace as a concrete, physical reality. The earthly tabernacle exists in Secondspace as a symbol that corresponds to the reality and as a map from which the heavenly space can be described. Thirdspace is how the space is actually used. Westfall concludes that Christ physically completed the process of atonement in the heavenly sanctuary.In light of the fact that there were frequent bicultural interactions in the ancient Hellenistic-Roman Mediterranean world, Gabriella Gelardini suggests that we should take into consideration the Roman concept of fides when investigating Hebrews’ discussion of πίστις. The Roman notion of fides had associations with concepts such as reciprocity, covenant, justice, salvation, and empire.Harold Attridge identifies two major images for the church that Hebrews employs: the wandering people of God, and the family or household of God. He then explains that Hebrews views Christ’s death as an atoning sacrifice that acts as an inaugural ceremony that creates the church as the new covenant people of God.Scholars will find here an interesting and diverse collection of essays that make important and insightful contributions to the ongoing dialogue regarding the question of atonement in Hebrews.