Ancient Jewish Mystical Motifs in HebrewsTheology of Access and Entry ExhortationsSCOTT D. MACKI E51 Rose Ave. #17, Venice, CA 90291, USA.email: scottdmackie@gmail.comA number of motifs found in ancient Jewish accounts of the heavenly throneroom appear in the Epistle to the Hebrews. These elements include the throneof God, the temple veil, the glory of God, and participation in angelic worship.Though in ancient Jewish texts they are all depicted as presenting nearly insur-mountable obstacles to the presence of God, the author of Hebrews transformsthese conceptions, and instead depicts them as encouraging, facilitating, andeven ensuring access to a welcoming God. This is especially apparent in the pas-sages promoting the authors ultimate hortatory goal: the communitys entry intothe heavenly sanctuary (z.1o; |.1|16; 6.18zo; 1o.1z; 1z.zzz|).Keywords: angelic worship, heavenly ascent, heavenly sanctuary, Hebrews, mysticism,throne of God, temple veil. IntroductionThe heavenly sanctuary dominates the symbolic landscape of the Epistle tothe Hebrews. It is the setting of the Sons exaltation and enthronement (1.j1;a.1), as well as his sacrificial self-offering (1.; (.1(; 6.1ao; ;.a6; 8.1a;.111(, aa8; 1o.1a1(, 1a1; 1a.a, a(). It also occupies a prominent placein the authors hortatory agenda, as his assertions of the addressed communitysability to access God in the heavenly sanctuary (a.1o1; 6.18ao; ;.aj) are on twooccasions met with exhortations to confidently enter that heavenly locale ((.1(16; 1o.1a). And in one remarkable text, 1a.aaa(, the communitys presencein the heavenly sanctuary is presented as a fait accompli.As might be expected, the author of Hebrews populates his heavenly symboliclandscape with a number of components common to ancient Jewish accounts ofthe heavenly throne room, including the throne of God (1.; (.16; 8.1; 1o.1a; 1a.a),the temple veil (6.18ao; .81a; 1o.1aa), the glory of God (1.; a.;1o), andparticipation in angelic worship (1a.aaa().1These features, however, are often1 The formative, and even determinative, roles played by religious traditions and socio-historicalenvironments in mystical thought and practice have been a recurring topic of discussion. See 88New Test. Stud. , pp. 881o|. Cambridge University Press, zo11doi:10.1017/S0028688511000269portrayed in ancient Jewish texts, and particularly in mystical visionary literature,as presenting nearly insurmountable barriers to the presence of a holy and some-times fearsome God. The divine throne is awesome and majestic, the temple veilstands as a formidable physical barrier, Gods glory is overwhelming in its radiantpower, and the presence of ontologically and sacrally superior angels is an intimi-dating reminder of human inadequacy.This present discussion focuses upon the unexpected and novel manner inwhich Hebrews transforms these common conceptions, and instead depictsthem as encouraging, facilitating, and even ensuring access to a welcomingGod. Quite tellingly, they figure prominently in passages promoting theauthors hortatory goal: the communitys entry into the heavenly sanctuary(a.1; (.1(16; 6.18ao; 1o.1a; 1a.aaa(). And while some scholars haverecognized the strategic importance of these themes of access and entry withinthe authors overarching hortatory program, a dedicated treatment has yet tobe offered, and perhaps as a result the vast majority of Hebrews studies eitherfail to accord them an appropriate degree of attention or ignore them altogether.aA recent and sizeable collection of essays, The Epistle to the Hebrews and ChristianTheology, is fairly representative, as the themes of access and entry are mentionedbriefly in only eight of the volumes twenty-five essays, and never once are theyintegrated into a significant discussion of Hebrews hortatory purpose.Fromparticularly Steven T. Katz, The Conservative Character of Mystical Experience, Mysticism andReligious Traditions (ed. S. T. Katz; Oxford: Oxford University, 18) 6o. Elsewhere, Katz(Language, Epistemology, and Mysticism, Mysticism and Philosophical Analysis [ed. S. T. Katz;New York: Oxford University, 1;8] aa;(, here , j) notes that the entire life of a mystic ispermeated fromchildhood by images, concepts, symbols, ideological values, and ritual behavior.These factors shape the imaginative and experiential capacity of the mystic, pre-forming theirperceptual schema, thus defining in advance both the mystics desire for an experience and itsactual outcome.a Notable exceptions include Marie Isaacs (Sacred Space: An Approach to the Theology of theEpistle to the Hebrews [JSNTSup ;; Sheffield: Sheffield Academic, 1a] 6;), who characterizesHebrews as offering a new and powerful theology of access; and Hans-Friedrich Weiss (DerBrief an die Hebrer: bersetzt und Erklrt [KEK; Gttingen: Vandenhoeck & Ruprecht, 11]ja), who deems (.1(16 and 1o.1a entsheidenden Schaltstellen (decisive controlcenters) within the authors hortatory effort. Also adequately appraising the nature of theentry exhortations is Mathias Rissi (Die Theologie des Hebrerbriefs: ihre Verankerung in derSituation des Verfassers und seiner Leser [WUNT (1; Tbingen: Mohr Siebeck, 18;] ;):Mit dem Nahen zu Gott stehen wir vor der erstaunlichsten Deutung der Heilsaneignungim Neuen Testament. The Epistle to the Hebrews and Christian Theology (ed. Richard Bauckham, Daniel R. Driver,Trevor A. Hart, and Nathan MacDonald; Grand Rapids/Cambridge: Eerdmans, aoo). A com-panion volume, originating from the same conference held at the University of St. Andrews inJuly aoo6, A Cloud of Witnesses: The Theology of Hebrews in its Ancient Contexts (ed. RichardBauckham, Daniel Driver, Trevor Hart, and Nathan MacDonald; LNTS 8;; London/Ancient Jewish Mystical Motifs 8this recent case of neglect we can infer that these two themes are still not suffi-ciently appreciated. Therefore this analysis of Hebrews deliberate reshaping ofthe aforementioned ancient Jewish mystical motifs in relation to his theologyof access and entry exhortations attempts to extend understanding of the extra-ordinary nature and function of these themes of access and entry within his hor-tatory effort and hopefully forestall any such future oversights.(. The Throne of GodThe throne of God is mentioned explicitly in Heb 1.8; (.16; 8.1; 1a.a and isimplied in 1., 1; 1o.1a. It is in almost every instance associated with Jesus exal-tation and enthronement: he has sat down at the right hand of the throne ofGod (1., 1; 8.1; 1o.1a; 1a.a).jThe most influential throne-visions in theHebrew Bible are undoubtedly Isaiah 6 and Ezekiel 1.6Particularly relevant toour discussion are their characterizations of God and his heavenly throneroom, as well as the psychological and emotional responses of the visionaries.Though Ezekiels vision of the throne, which was something like a throne, inappearance like sapphire; and seated above the likeness of a throne wasNew York: T&T Clark, aoo8), fares only slightly better in this regard. Of the sixteen essays, justfive mention the themes of access and entry, and only one develops them at length (i.e., ArdelB. Caneday, The Eschatological World Already Subjected to the Son: The ofHebrews 1:6 and the Sons Enthronement, a8). See also the recent essay of Joshua W.Jipp, The Sons Entrance into the Heavenly World: The Soteriological Necessity of theScriptural Catena in Hebrews 1.j1(, NTS j6.( (ao1o) jj;;j. Jipp focuses on the soteriolo-gical necessity of Jesus entry into heaven in 1.j1, as the exalted Son of God, which affordsthe entrance of many more sons into heaven (j68). Though he cites 1a.aaa( and very brieflydiscusses that texts description of the proleptic entry of humanity into heaven, Jipp fails toinclude the most important entry exhortations, (.1(16 and 1o.1a, in his assessment.( In my monograph, Eschatology and Exhortation in the Epistle to the Hebrews (WUNT a/aa;Tbingen: Mohr Siebeck, aoo;) 1ja11, aao, and essay, Heavenly Sanctuary Mysticismin the Epistle to the Hebrews, JTS 6a.1 (ao11) ;;11;, I have offered analyses of theauthors theology of access and entry exhortations that emphasize their mystical intent, ascommending the communitys presence in the heavenly sanctuary. This present essaysfocus on the role and function of the ancient Jewish mystical motifs in Hebrews theologyof access and entry exhortations attempts to strengthen and extend the scope of those pre-vious efforts.j This of course derives from the authors exegetical orientation to Ps 11o. See David M. Hay,Glory at the Right Hand: Psalm 11o in Early Christianity (SBLMS 18; Nashville: Abingdon,1;) 8j, 1(ja. Timo Eskola, Messiah and Throne: Jewish Merkabah Mysticism andEarly Christian Discourse (WUNT a/1(a; Tbingen: Mohr Siebeck, aoo1) aoa, notes:Exaltation Christology appears to be the backbone of the theology of Hebrews.6 Other notable accounts of the divine throne in the Hebrew Bible include: 1 Kings aa.1; Pss11.(; (;.8; 8.1(; .a; ;.a; Isa 66.1; Jer 1(.a1; 1;.1a.o S COT T D. MACKI Esomething that seemed like a human form, concludes with the observation thathe fell on his face (1.a6, a8; see also 1o.1), Isaiahs vision of YHWH in his throneroom evokes an even more awe-struck response from the visionary. YHWH isdescribed as seated on a throne, lofty and exalted, surrounded by six-wingedangelic beings, and inhabiting a smoke-filled temple that quakes at his voice(Isa 6.1(). This vision causes Isaiah to exclaim, Woe is me, for I am silenced!;He immediately locates the source of his anxiety and inability to expresshimself in his cultic impurity: For I am a human with unclean lips (6.j).These two throne-visions constitute a sort of fons et origo of a substantial tra-dition, wherein a vision of the formidable and frightful presence (and near pres-ence) of the enthroned God elicits a response of terror from the visionary (Dan;.a8; z En. aoaa; ; ; Ezra 8.a1; Ezek. Trag. 688a; (Q(oj aoa; 11Q1; ;).8Perhaps the most significant, and certainly the most developed of these throne-vision accounts is found in 1 En. 1(.11(, 18. The visionary Enoch recountswhat he saw in a vision in my dream, after the winds in my vision made mefly up and lifted me upward and brought me to heaven (1(.8). Enoch firstentered a great house that was hot as fire and cold as snow, and devoid ofthe pleasure of life (1(.1o, 1). He reports that fear enveloped me and tremblingseized me (1(.1).After falling upon his face he saw a vision of a secondhousebuilt with tongues of fire (1(.1(1j). Inside this second house Enochsaw the lofty throne of the Great Glory (1(.18). This thrones appearancewas like ice and its wheels were like the shining sun and from beneath thethrone issued streams of flaming fire (1(.181). However, this dazzlinglyradiant throne incapacitated Enochs sight (1(.1; cf. 1(.16, a1).1oIn fact, Enochadmits, through the whole experience I was on my face, prostrate, and trembling; Though typically translated, I am lost/undone, both the MT ( ) and the LXX() of Isa 6.j allow for a more ironic exclamation: I am silenced.8 On the influence of Ezek 1 in Dan ;, 1 En. 1(, and Rabbinic traditions, see ChristopherRowland, The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity(New York: Crossroad; London: SPCK, 18a) jj, a18aa, aa6;, a;6;, a8o. Even theaccount of Moses enthronement in Ezek. Trag. 688a is ultimately characterized by fear.When the vision concluded, Moses reports, I awoke in terror from the dream! (8a). Thedivine throne occupies center stage in Revelation ((j; ;; 1(.; 1.(; ao.111a; a1., j; aa.1, ).Although heavenly characters, such as angels, the twenty-four elders, and the four livingcreatures fall down before the throne ((.1o; ;.11; 1.(), the visionary fails to follow suit. Concerning 1(.1, George W. E. Nickelsburg (1 Enoch 1: A Commentary on the Book of EnochChapters 16; 811o8 [Hermeneia; Minneapolis: Fortress, aoo1] a6) remarks: To ascend tothe heavenly temple is a cause for sheer terror rather than joy. This is no visit to the paradise ofdelight.1o Though Ezek 1.a6 and Dan ;. describe God anthropomorphically, the visionary of 1 En. 1(follows Isa 6 in limiting his description to Gods garments. In later tradition, perhaps begin-ning with Qumrans Sabbath Songs, the throne itself becomes the object and/or limit of thevision. See Peter Schfer, The Hidden and Manifest God: Some Major Themes in EarlyJewish Mysticism (Albany: State University of New York, 1a) 1(.Ancient Jewish Mystical Motifs 1(1(.a(). After being commanded to drawnear, he was lifted up, by either God orone of the holy ones, and carried to the door of the divine throne room (1(.aj).Since this door represented a boundary for angels, we can assume that it alsomarked Enochs final destination (1(.a1aa).11Though this throne-vision isremarkable for its purported achievement, it ultimately projects an image of anenthroned God who is totally transcendent, overpowering in his glory, andunapproachable to humans and most angels.1aThese visionary portrayals of the divine throne, and the responses of visceralterror it evokes, stand in stark contrast to Hebrews depiction of the divine seatas a throne of grace ( , (.16), and the bold and con-fident approach to that throne which constitutes the heart of the authors horta-tory effort. That Jesus, the sympathetic elder brother of the community (seeesp. a.1118) is seated on the heavenly throne (1., 8, 1; 8.1; 1o.1a; 1a.a),would further increase the likelihood that the community obeyed the authorsexhortation to approach that throne with boldness ( , (.16).1And in contrast to Isaiahs awareness of his inability to voca-lize a fit response in the presence of the enthroned deity, Hebrews commenda-tion of boldness involves not only a confident approach but also acommensurately open manner of speech before the heavenly throne.1(Inresponse to their forthright and fearless requests, the community will find Godcompassionately granting them grace and mercy in their time of need ((.16).11 In 1j.1 God again tells Enoch to drawnear to me, possibly allowing Enoch to enter the throneroom. However, Nickelsburg (1 Enoch 1, a;o) believes it represents a repetition of the earliercommand to drawnear (1(.a(), repeated in 1j.1 for the sake of emphasis. Nickelsburg (a6j)also notes that textual variants of 1(.a afford some angels, the holy ones of the Watchers,more immediate access to God.1a Nickelsburg, 1 Enoch 1, a6j.1 Weiss, Hebrer, j, considers the Schlsselbegriff of the authors exhortation. On in Hebrews, see Heb .6; 1o.1, and Weiss, Hebrer, aj1; Alan C. Mitchell,Holding on to Confidence: in Hebrews, Friendship, Flattery, and Frankness ofSpeech: Studies on Friendship in the New Testament World (ed. John T. Fitzgerald; NovTSup8a; Leiden: Brill, 16) aoa6; Patrick Gray, Godly Fear: The Epistle to the Hebrews andGreco-Roman Critiques of Superstition (Academia Biblica 16; Atlanta: Society of BiblicalLiterature, aoo) 18jj. In Her. 1a Philo discusses at length the enjoyed bythose who are friends of God.1( The author also appears to diminish the significance of, and possibly even deny Enochsascent. His brief account of Enochs taking up/transformation ( and) in 11.j is severely qualified by the assertion that he, along with Abel, Noah,and Abraham, died in faith without receiving the promises, but from a distance they sawand greeted them (11.1). That Enoch (along with these other heroes of faith) is said tohave desired a better country, a heavenly one (11.16), would seem to reflect an outrightdenial of his heavenly ascent.a S COT T D. MACKI E. The Temple VeilThe second motif, the temple veil, is also portrayed by Hebrews in amanner that significantly departs from Jewish traditions, wherein the veil consti-tutes an almost impenetrable barrier to the divine presence. The two veils in thewilderness tabernacle, especially the one separating the holy place fromthe holyof holies, constitute the primary source for this imagery (Exod a6.; (o.), andmortal danger attends the earliest texts and traditions of this innermost veil.Following the deaths of Aarons sons, Nadab and Abihu, who breached thisbarrier, offered an illicit offering, and were killed when fire came from the pres-ence of YHWH and consumed them (Lev 1o.1), YHWH commanded Moses towarn Aaron not to come just at any time into the sanctuary inside the veil orhe will die (16.a; see also 16.;; Exod o.1o; Num 1.j1; 18.;).The two veils are prominently featured in the account of the Yom Kippur ritualin m. Yoma j.1. With great care, the author explains that the curtains were hung sotheir openings were not directly opposite one another, ensuring the holy of holiesremained concealed to all except the high priest. An element of fear is apparent:the text reports that upon exiting the holy of holies, the high priest offered a shortprayer, not prolonging it lest he put Israel in terror. Perhaps as a result of theNadab and Abihu incident, or because they suspected God would not accepttheir atonement offering, the people feared God would communicate his displea-sure with Israel by killing the high priest on Yom Kippur. The high priest himselfapparently shared this belief, as he celebrated his safe passage through the holyof holies by making a feast for his friends (;.().An indication of the veils importance to the ancient Jewish religious imagin-ation is evident in two Second Temple authors, Philo of Alexandria and Sirach. Onat least two occasions Philo allegorically interprets the veil: in Gig. j it representsan inner, psychological impediment that must be passed through in order tocome to God, while in QE a.( it denotes the metaphysical/cosmological bound-ary that divides the material and noetic realms. The author of Sirach, in his praiseof Simon the High Priest, refers to the temple almost metonymically, as the houseof the curtain (jo.j).1jLater texts and traditions exhibit an increasing sense of the sanctity and dangersassociated with the holy of holies. In b. Yoma ;;a, only the Prince of the DivinePresence is authorized to pass within the curtain. And in the fifthsixth centurytext, Enoch (1;.; (j.1), the veil shields the angels from the destructive glare ofthe divine glory, and it also symbolizes the ultimate inscrutability of God.16In Heb .61o, the author recounts the high priests yearly entry through thesecond veil ( ), into the holy of holies, during the Day of1j On this text, see Daniel M. Gurtner, The House of the Veil in Sirach jo, JSP 1(. (aooj) 18;aoo.16 Philip S. Alexander, (Hebrew Apocalypse of) Enoch, in OTP 1.a6, a(o.Ancient Jewish Mystical Motifs Atonement, and adversely juxtaposes this tentative and limited access with Jesustriumphant and conclusive entry into the heavenly holy of holies (.111(). Mostsignificantly, as a consequence of Jesus entry and occupation of the heavenly holyplace, in 6.18ao the community (those who have taken refuge) is stronglyencouraged ( ) to seize the hope set before us, which is asure and steadfast anchor of the soul, and which enters the inner shrinebehind the veil (), where Jesus, the forerunner on our behalf, hasentered.1;The imagery of this passage is complicated, fusing together metaphorsdrawn from three distinct conceptual domains: (1) 6.18: the city of refuge, towhich those who have unintentionally killed someone may flee (Num j), andseize the horns of the altar (1 Kings 1.jo; a.a8); (a) 6.1: nautical imagery of asure and steadfast anchor; () 6.1ao: cultic imagery of the high priests entryinto the inner shrine behind the veil ( ). Piecing together these disparate imageries, we find the com-munity depicted as fleeing from precarious circumstances, and seizing hold of arope that becomes anchored in their innermost being (). This rope rep-resents their hope, as it is connected to Jesus and his priestly ministry in the hea-venly holy of holies. Most importantly, it is by this hope they are presently passingthrough the veil of the heavenly sanctuary, and entering (; presentptc.) its innermost reaches.An even more forceful exhortation is offered in 1o.1a, an entry exhortation,which, together with (.1(16, stands at the center of the authors hortatory strat-egy. At the outset of the former passage, the community is urged to confidentlyenter the sanctuary by the blood of Jesus, by the new and living way that heopened for us through the veil (that is, through his flesh) ( , , 1o.1ao). The equation ofthe veil with Jesus flesh might appear somewhat puzzling; however, 1o.1 simi-larly attributes the ability to enter the heavenly sanctuary to Jesus blood. Thus,both texts locate the communitys ability to access the heavenly sanctuary in someaspect of Jesus earthly existence. An examination of Hebrews portrayal of thehistorical Jesus reveals an almost single-minded focus on his obedient sufferingand death. Suffering, in fact, is a recurring cipher for Jesus death on the cross,highlighting its visceral nature (, a.18; j.8; .a6; 1.1a; , a.1o).Certainly Hebrews depicts those sufferings in more detail than any other NT epis-tolary document.18Furthermore, in the first two contexts emphasizing his suffer-ing, a.j18 and j.;1o, the author twice mentions Jesus flesh (, a.1(; j.;).1; The definitive treatment of the veil in Hebrews remains Otfried Hofius, Der Vorhang vor demThron Gottes: Eine exegetisch-religionsgeschichtliche Untersuchung zu Hebrer 6,1, f. und1o,1,f (WUNT 1(; Tbingen, Mohr Siebeck, 1;a).18 In addition to the six explicit references to Jesus suffering, his blood and death are eachmentioned seven times (, .1a, 1(; 1o.1, a; 1a.a(; 1.1a, ao; , a., 1(; j.;;.1j16; , 1.ao).( S COT T D. MACKI EThe latter context, which constitutes the longest epistolary consideration of Jesusearthly existence, is an extended reflection on all these themes. Thus, the days ofJesus flesh are characterized by complete devotion and obedience to God, whichwas proven in the course of his sufferings. And a new and living way through theheavenly sanctuarys previously impenetrable veil has been made by means ofthose obedient sufferings, endured in the flesh.1. The Glory of GodThe third motif, the glory of God, is pervasive in ancient Jewish texts, whereit represents the perceptible display of Gods majesty, frequently manifested in aluminous, fiery, and fearsome barrier, one that often bars the visionary fromacquiring visual apprehension of Gods form. While the theophany of Isaiah 6is again an early and influential source, the vision of divine glory in Ezek 1.a6a8is unsurpassed in the Hebrew Bible.aoLuminosity and radiance characterizealmost every aspect of the account: God sits on something like the appearanceof ( ) a radiant, sapphire-like throne, and from his hips thereradiated something like gleaming amber, something like the appearance of fireenclosed all around. Below Gods hips there also appeared something thatlooked like fire. Furthermore, there was a splendor all around. Like therainbow in a cloud on a rainy day, such was the appearance of the splendor allaround.a1This overwhelmingly radiant and fiery vision of the appearance ofthe likeness of the glory of YHWH ( ) evoked a visceral response of awe-struck fear, causing the prophet to fall on his face (1.a8).aaOther biblical accountsassociated Gods theophanic glory with a devouring fire (Exod a(.1;), as hiding1 So Harold W. Attridge, A Commentary on the Epistle to the Hebrews (Hermeneia; Philadelphia:Fortress, 18) a8;. On the veil as a symbolic boundary in ancient Jewish and early Christianmystical texts, see Margaret Barker, The Great High Priest: The Temple Roots of ChristianLiturgy (London/New York: T&T Clark, aoo) aoaa8.ao On this text, see Peter Schfer, The Origins of Jewish Mysticism(Tbingen: Mohr Siebeck, aoo)(jo.a1 The recurring use of , something like, and , the appearance of, in 1.a6a8, is prob-ably intended to reflect the ineffability of the vision. On attempts to express the inexpressiblein mystical literature, see Ninian Smart (Understanding Religious Experience, Mysticism andPhilosophical Analysis, 1oa1), who contends that much of the language of ineffability ishyperbolic. Thus, To say God is incomprehensible is not really a claim that he is utterlyincomprehensible, rather, it is stating that God is not totally comprehensible (1;). On thedevelopment of the Priestly Kabod theology, in which the Glory begins to represent analmost independent hypostasis of God, see Tryggve N. D. Mettinger, The Dethronement ofSabaoth: Studies on the Shem and Kabod Theologies (ConBOT 18; Lund: Gleerup, 18a).aa Contra Martha Himmelfarb (Ascent to Heaven in Jewish and Christian Apocalypses [Oxford:Oxford University, 1] 16), who contends that Ezekiels repeated prostrations before God(1.a8; .a; .8; 11.1; (.; ((.() are never attributed to fear; they are reported each timeAncient Jewish Mystical Motifs jGods face from Moses (Exod .18a), as creating an almost oppressive protec-tive barrier separating God from humans in the tabernacle (Exod (o.(j), asboth presaging and manifesting Gods appearance in judgment (Lev .a1o.;Num 16.1, (a; Isa a.1o, 1, a1), and as incapacitating humans, causing them tofall on their faces (Num ao.6; 1 Kings 8.11; a Chron j.1(; ;.1).aSecond Temple literature represents Gods glory similarly. As we have seen,the visionary of 1 Enoch describes God as the Great Glory, and this title, togetherwith an abundance of terms denoting radiance (fire, lightning, shooting stars,shining sun), serve to designate God in terms of the effulgent splendor that envel-ops him (1 En. 1(.aoa1).a(Qumrans Songs of the Sabbath Sacrifice frequentlypraise the God of Glory, and in (Q(oj 18.(, the angels are described asfleeing from the voice of glory.ajIn ao.; the cherubs fall down before this glor-ious God. Throne, glory, and fear are closely coordinated in ; Ezra 8.a1: the Lordsthrone is beyond measure and his glory is beyond comprehension, and beforehim the hosts of angels stand trembling.Another notable visionary account of divine glory appears in T. Levi a.jj.;.While in a dream, Levi was led by an angel through a succession of increasinglyluminous heavens, culminating in the third heaven: the uppermost heaven ofall (a.6; .().a6Though Levi was permitted to stand near the Lord (a.1o),the Great Glory ( , .(), this account fails to note any of the ascen-ders emotions, apart from his amazement (.). Even though angels tremble inthe presence of the Great Glory, the visionary of T. Levi appears to be fearless andunbowed throughout the account. This is perhaps attributable to the insensitivityin the same words, without any mention of emotion, as almost ritual acknowledgements of themajesty of God.a Non-threatening accounts of human encounters with Gods glory may be found in Exod 16.;,1o; Num 1(.1o; Isa (o.j; 6o.1a; 66.181; Hab a.1(; and throughout Ezekiel and the Psalms.Carey C. Newman, Pauls Glory-Christology: Tradition and Rhetoric (NovTSup 6; Leiden: Brill,1a) a(, draws attention to the unique visual dimensions of the expression . Unlikeother divine attributes (e.g., anger, wrath, mercy, faithfulness, righteousness), the phrasealmost always expresses both movement and appearance.a( Nickelsburg, 1 Enoch 1, a6(. The danger of beholding Gods glory is a major theme in theHekhalot literature. On this, see Elliot R. Wolfson, Through a Speculum that Shines: Visionand Imagination in Medieval Jewish Mysticism (Princeton: Princeton University, 1() 1(.aj Philip Alexander, The Mystical Texts: Songs of the Sabbath Sacrifice and Related Manuscripts(Library of Second Temple Studies 61; London/New York: T&T Clark, aoo6) , believesthis passage constitutes a climactic revelation of the glory in the form of a voice, which isso powerful that the angels cannot bear it and are forced to recoil. Glory, , is undoubtedlythe favorite descriptive word of the Sabbath Songs, as almost everything related to the hea-venly temple is deemed glorious.a6 On the textual and transmission issues of T. Levi a, see Marinus de Jonge, Studies on theTestaments of the Twelve Patriarchs: Text and Interpretation (SVTP ; Leiden: Brill, 1;j) aj.6 S COT T D. MACKI Eof humans, as Levis angelic guide infers (.1o), not due to a priestlyangelic trans-formation, as Martha Himmelfarb contends.a;In his use of the glory motif, the author of Hebrews again deliberately modifiesJewish traditions. Though absent from the entry exhortations ((.1(16; 1o.1a),this theme plays an essential role in one of the most important passages inHebrews, a.j1o, where the implications of Jesus triumphant entry into heaven(described at length in 1.j1) are directly applied to the communitys conditionsof suffering, doubt, and waning commitment.a8After first establishing in 1. thatJesus perfectly reflects and/or radiates Gods own glory ( ),athe author declares that the human hope for, and divine promise of hea-venly glory (, a.;; Ps 8.j) has been fulfilled in Jesus, whose obedient suffer-ing of death has led to his representative crowning with glory and honor ( , a.). Moreover, the communitys endurance of sufferings will immi-nently issue in a similar vindication, since they are being led () as sonsand daughters by Jesus, their leader/pioneer (), into the same heavenly he presently enjoys (a.1o).oThus, the function of divine glory in Jewish tra-ditionshielding God from view, incapacitating angels and humans, and evenrepelling themfromhis presenceis reversed in 1. and a.;1o, where it performsboth revelatory and attractive roles, revealing God in Christ and impelling thecommunity towards their heavenly goal.Perhaps more so than any other NT document, Hebrews demonstrates a nearperfect integration of doctrine and exhortation, and 1.1a.1o is representative ofthis tendency.1Given the length of this passage, and its prioritization within theword of exhortation, we can assume it addresses a significant concern of thecommunity. That concern can be safely deduced: the communitys experienceof suffering had challenged their assumptions about the power and commitmenta; Himmelfarb, Ascent to Heaven, a.a8 Craig R. Koester, Hebrews, Rhetoric, and the Future of Humanity, CBQ 6(.1 (aooa) 1oa,here 1oo, considers a.j the propositio (proposition) of Hebrews, which identifies the prin-cipal issue to be addressed in the speech. See also Craig R. Koester, Hebrews: A NewTranslation with Introduction and Commentary (AB 6; New York: Doubleday, aoo1) a1ao.a The word can be translated either passively, representing a reflection emanat-ing from an illuminated surface, or actively, as the radiance, or effulgence beaming from aluminous body (LSJ, 181). See also Wis ;.a6, which perhaps uses both active and passiveimagery in asserting that Wisdom is the of eternal light, a spotless mirror ofthe working of God.o The entry exhortations, (.1(16 and 1o.1a, then reinforce this promise of access and entry,and 1a.aaa( (which will be discussed below in section j) announces its realization.1 The close relationship of the authors theology to his hortatory effort has been best expressedby John Dunnill (Covenant and Sacrifice in the Letter to the Hebrews [SNTSMS ;j; Cambridge:Cambridge University, 1a] (6): The hortatory passages [are] so fully involved with the theo-logical thought as to seem to create it. For a detailed discussion, see Mackie, Eschatology andExhortation, a6.Ancient Jewish Mystical Motifs ;of the God they were worshipping, and those challenges were causing them tocontemplate abandoning the community.aThe author acknowledges the legiti-macy of their doubts; indeed, in their earthly circumstances they are unable toperceive the effects of Jesus exaltation to lordship (a.8). However, these percep-tual limitations are met with a dramatized portrayal of Jesus exaltation (1.j1),and an exhortation to exercise mystical/eschatological visuality: the communitycan now see Jesus ( ) crowned with glory and honorbecause of his obedient endurance in suffering (a.).The author wants themto see into the heavenly future, past their nearly engulfing present experienceof suffering, and an eschatological/mystical vision of Jesus victory over suffering,his conquest of death, and glorious exaltation would confirm beyond all doubtthat their suffering would also issue in glorification (a.1o). Like Moses, they willpersevere by seeing him who is invisible (11.a;). The final step in this hortatoryagenda is reached in a.1a1, as all the aforementioned themes find their fulfill-ment in a dramatized adoption ceremony. There the actor Jesus summons thecommunity to behold both him and themselves, as the family of God, theadopted siblings of the exalted and glorified Son.(a The emphasis on suffering throughout Hebrews (a.1o, 18; j.8; .a6; 1o.a(; 11.a(a;,(8; 1a.111; 1., 1a1) indicates the community was encountering, or had encountered,a substantial threat to their existence, possibly causing them to question their commitment. I discuss Hebrews mystical visuality at length in Heavenly Sanctuary Mysticism in the Epistleto the Hebrews, 116, and briefly in Eschatology and Exhortation, 8, 1oa. In the formerwork I highlight the authors use of visually oriented rhetorical/literary practices, particularlyekphrasis and enargeia. The use of these techniques is intended to engender a visual encoun-ter with Jesus in the heavenly sanctuary. The primary aims and means of this visual programare: (1) the author dramatizes the narrative, with speaking actors, and carefully drawn char-acters, settings, and circumstances all serving to increase the production of visual imageryin the communitys imagination, and so encourage their substantive entry into the dramaticnarrative. (a) Community is reinforced visually, as cues and commands to behold andlook closely at one another are repeatedly issued (a.1; .1a; 1o.a(; 1a.a), solidifying theirsense of family mutuality and belonging. () The most important aspect of this program per-tains to the mystical function of the vivid descriptions. The mental imagery they evoke recur-ringly functions as a springboard for an actual visual encounter, setting the stage for thecommunitys visual apprehension of the enthroned Son and his high priestly ministry inthe heavenly sanctuary. The visual encounter is either provoked by an explicit command tolook at/gaze upon the exalted Jesus (.1; 1a.a), or signaled by the observation that he isnow visible (a., 1a1; .a(, a6). It is also effected by means of the exhortations to drawnear and enter the heavenly sanctuary ((.1(16; 1o.1aj; 1a.aaa().( As I have argued at length elsewhere, the authors ultimate hortatory goal is only reached withthe communitys participation in this divine adoption ceremony, which begins with a dramaticenactment of the Sons exaltation (chs. 1 and a), prominently features mutual confessions offamilial relatedness exchanged between the Father (1.j) and the Son (a.1a1), and whichdepicts the Son conferring family membership on the community (a.1a1). In response tothis conferral, the community is exhorted to draw near and enter the heavenly sanctuary,where they will offer a sacral confession of Jesus as the Son of God ((.1(16; 1o.1aj), and8 S COT T D. MACKI E. Participation in Angelic WorshipAs we have already seen in a number of texts, angels are ubiquitous invisionary accounts of the heavenly throne room. Isaiah 6 is yet again the possiblefountainhead of this tradition. Isaiahs description of angels, as possessing sixwings, capable of flight, and whose praise shook the pivots on the thresholds(6.a(), emphasizes their absolute otherness. The power of their praise wouldhave certainly contributed to Isaiahs sense of inadequacy (6.j). However,Ezekiels description of the living beings surpasses Isaiahs in every respect:they possess four wings and four faces (human, lion, bull, and eagle), their legsand feet shone like bronze, and they ran to and fro like bolts of lightning (1.j1(). They appear to have been transported by both elaborate wheels and theirwings, the latter creating a sound of abundant waters as they flew, like thevoice of the Almighty, and the sound of chaos comparable to an army (1.a().Like Isaiah 6 and Ezekiel 1, the presence of angels in a number of other ancientJewish texts contributes to the overwhelming awesomeness of the scene andthe ensuing response of terror on the part of the visionary (1 Kings aa.1a;Dan ;.1o; 1 En. 1(; (o; ;1; z En. aoa; T. Levi ; Jub. a.a).The most developed angelology is found in the Songs of the Sabbath Sacrifice((Q(oo(o;; 11Q1;). These remarkable texts bear witness to the Qumran commu-nitys belief that they enjoyed communion with angels, achieved either through acommunal heavenly ascent or the descent of the angels into their midst. In them,the community repeatedly exhorts the angels to perform their sacral duties in theheavenly sanctuary so that they might join them in worshipping God.jThus,according to Carol Newsoms influential analysis:Both the highly descriptive content and the carefully crafted rhetoric direct theworshipper who hears the songs recited toward a particular kind of religiousexperience, a sense of being in the heavenly sanctuary and in the presence ofangelic priests and worshippers. That this experience is intended as a communalexperience of the human worshiping community is made clear by the first personplural forms which appear in (Q(oo a.68: our priesthood; the offering of ourmortal tongue; How shall we be considered among them?; let us exalt.6thereby realize and solidify their identity as the family of God, the siblings of the Son. SeeEschatology and Exhortation, a16o; Confession of the Son of God in Hebrews, NTS j.1(aoo;) 11(a; Confession of the Son of God in the Exordium of Hebrews, JSNT o.((aoo8) (;j; Heavenly Sanctuary Mysticism in the Epistle to the Hebrews, 6, 1o(6,1o8, 11j1;.j The relationship of heaven and earth in the Sabbath Songs has been the subject of somedebate. For a recent survey, see Joseph Angel, Otherworldy and Eschatological Priesthood inthe Dead Sea Scrolls (STDJ 86; Leiden/Boston: Brill, ao1o) ;1oj.6 Newsom, The Songs of the Sabbath Sacrifice: A Critical Edition (HSS; Atlanta: Scholars, 18j)1;; see also 181, j, 6(, ;1a. See also Bilhah Nitzan, Qumran Prayer and Religious PoetryAncient Jewish Mystical Motifs The relatively large number of manuscripts that have been recovered, nine copiesin all, and the fact that they originate over a 1ao-year span, indicates something oftheir enduring importance in the communitys life.;Furthermore, these sameconvictions are present in both the Community Rule (1QS 11.;8) and theHodayot (1QH 11.a1a; 1.1), texts of unparalleled value to the community(see also 1QSa a.8; 1QSb .aja6; (.aja6; (Qjo ;). It is therefore fairlycertain that these beliefs played a key role in the communitys religious/mysticalpraxis, as well as the construction of their identity.8(STDJ 1a; Leiden: Brill, 1() a;18; Alexander, Mystical Texts, o1, ((jo, ;a, 6, 11o1a,11j, 118; Andrea Lieber, Voice and Vision: Song as a Vehicle for Ecstatic Experience in theSongs of the Sabbath Sacrifice, Of Scribes and Sages: Early Jewish Interpretation andTransmission of Scripture: Volume z: Later Versions and Traditions (ed. Craig A. Evans;Library of Second Temple Studies j1; London/New York: T&T Clark, aoo() j18;Christopher R. A. Morray-Jones, The Temple Within, Paradise Now: Essays on Early Jewishand Christian Mysticism (ed. April D. DeConick; SBLSymS 11; Atlanta: Society of BiblicalLiterature, aoo6) 1(j;8. This theory has not been embraced by everyone; dissentersinclude: Lawrence H. Schiffmann, Merkavah Speculation at Qumran: The (Q Serek ShirotOlat ha-Shabbat, Mystics, Philosophers, and Politicians: Essays in Jewish Intellectual Historyin Honor of Alexander Altmann (ed. Jehuda Reinharz and Daniel Swetschinki; Durham:Duke University, 18a) 1j(;; Elliot R. Wolfson, Mysticism and the Poetic-LiturgicalCompositions from Qumran, JQR 8j.1a (1() 18jaoa; Schfer, The Origins of JewishMysticism, 1((j.; A tenth manuscript, Mas1k, was found at Masada, possibly indicating that the Songs were usedoutside the community.8 This is especially likely given the importance of knowledge for the communitys identity, andthe fact that angels were viewed as the revealers of heavenly knowledge. Alexander, MysticalTexts, 6o1, notes: Again and again the Songs declare that heaven is a place of knowledge.God is the ultimate source of knowledge, and the priestly angels, as the beings closest to him,are constantly referred to as the Elohim/Elimof knowledge, who are able to instruct human-kind and to pass on to them the divine knowledge they have received. Thus, in the SabbathSongs, the ultimate goal of mystical experience is to acquire this heavenly knowledge, to riseto the level of divine illumination enjoyed by the angels (61). In a recent essay, Alexander(Qumran and the Genealogy of Western Mysticism, New Perspectives on Old Texts:Proceedings of the Tenth International Symposium of the Orion Center for the Study of theDead Sea Scrolls and Associated Literature, ,11 January, zoo, [ed. Esther G. Chazon andBetsy Halpern-Amaru; STDJ 88; Leiden/Boston: Brill, ao1o] a1jj, here aaj) defines this illu-mination as the knowledge of personal election, of being predestined to stand among Godsholy ones before his face. On knowledge as the primary constituent of the communitys iden-tity, see Carol A. Newsom, Self as Symbolic Space: Constructing Identity and Community atQumran (STDJ ja; Leiden/Boston: Brill, aoo() ;(; Newsom, Apocalyptic Subjects: SocialConstruction of the Self in the Qumran Hodayot, JSP 1a.1 (aoo1) j, here 161;. RachelElior, The Three Temples: On the Emergence of Jewish Mysticism (Oxford/Portland: TheLittman Library of Jewish Civilization, aoo() 1;1, contends that belief in angelic communionwas the source of the self-designation, , as it reflects the assumed togetherness of thecommunity and angels.1oo S COT T D. MACKI EDespite the near routinization of this extraordinary mystical practice in the life ofthe community, a pessimistic sense of human inadequacy and sinfulness appearsnear the outset of the Songs. This is attributed to the presence of angels, who are con-sidered ontologically and sacrally superior to humans. (Q(oo a.68 asks: How shallwe be considered [among] them? How shall our priesthood [be considered] in theirdwellings? And [our] holiness their holiness? [What] is the offering of our tongues ofdust [compared] with the knowledge of the go[ds]?1QH 11.a1a and 1.1seem to be fashioned as responses to these questions, as they ascribe the ability tocommune liturgically with angels to Gods gracious purification of their sins: Thedepraved spirit you have cleansed from great offense so it can take its place withthe host of the holy ones, and enter into communion with the congregation of thesons of heaven (11.a1a). 1QH 1.1 is effusive in its pessimism: God hasshown an abundance of forgiveness and compassion in purifying from offence, impure abominations, and the guilt of unfaithfulness, those depraved spiritswho have now joined the lot with your holy onesthe perpetual host and spirits.This pessimism, coupled with the fact that the content of the angelic liturgy isnever disclosed, leads Esther G. Chazon to the conclusion that the Sabbath Songsmaintain a substantive and qualitative distinction between human praise andthat of the angels. The human worshippers describe the angelic praise, andecho it in kind; but they never repeat the angels words verbatim. Humaninadequacy rather than angelic silence appears to be the reason for the omis-sion of the angels precise words.(oThough nowhere near as fascinated with angels as the Sabbath Songs, Hebrewsdoes contain more references and devote more time to the topic than any otherepistolary document in the NT.(1In a lengthy depiction of the Sons enthrone-ment ceremony, 1.j1, angels are represented as worshipping Jesus, the commu-nitys Lord, thus validating their Christological convictions. Immediatelythereafter, angels are described as ministering spirits, serving the community(1.1(). An ontological hierarchy is established in a.j1o, with the purpose of See Alexander, Mystical Texts, ao: From a mystical perspective the language could be seen toexpress a sense of unworthiness, even fear, at approaching the heavenly realms. Contrary tomost scholars, who read (Q(oo a.68 as an expression of amazement and praise offered inresponse to the communitys undeserved inclusion in the heavenly sanctuary, RaananAbusch (Sevenfold Hymns in the Songs of the Sabbath Sacrifice and the HekhalotLiterature: Formalism, Hierarchy and the Limits of Human Participation, The Dead SeaScrolls as Background to Postbiblical Judaism and Early Christianity [ed. James R. Davila;STDJ 6(; Leiden: Brill, aoo] aao(;, here a;) believes the text reflects the communitys expli-cit polemical rejection of the possibility of full human participation in the angelic sphere.(o Chazon, Liturgical Communion with the Angels at Qumran, Sapiential, Liturgical andPoetical Texts from Qumran (ed. Daniel K. Falk, Florentino Garca Martnez, and Eileen M.Schuller; STDJ j; Leiden: Brill, aooo) j1oj, here 1o1.(1 In this regard only Matthew, Luke, Acts, and Revelation surpass Hebrews.Ancient Jewish Mystical Motifs 1o1charting the communitys temporal and existential location; their suffering istherefore appropriate to their temporary place beneath angels (a.;). However,humans are destined to surpass angels, a destiny proleptically attained by Jesus(a.).(aThe presence of angels among humans is asserted again in 1.a; therethe community is exhorted to extend hospitality to strangers, for in so doingsome have unknowingly entertained angels. Thus 1.1( and 1.a would seem tobe directed towards increasing the communitys consciousness of the presenceof angels in their everyday life; it would also presumably decrease any anxietiesabout such occurrences.(Perhaps the most significant reference to angels occurs in 1a.aaa(, an extra-ordinary passage in which the author places the community in the midst of ajoyous gathering () that includes myriads of angels (, 1a.aa).((This text, with its confident declaration that the communityhas come (; perfect tense) to Mount Zion, the city of theliving God, the heavenly Jerusalem, strongly implies that the community is pre-sently participating in the angelic worship of God and his Son.(jSuch an assertionis unmatched in the NT.In addition to this apparent assertion of the communitys liturgical commu-nion with angels, Hebrews and Qumrans Sabbath Songs share at least twoother convictions and concerns: (1) Hebrews elaborate cultic soteriology, com-prised of forgiveness of sins, cleansing from impurity, sanctification, and perfec-tion, is entirely intended to facilitate the communitys entry into the heavenly(a Georg Gbel, Rivals in Heaven: Angels in the Epistle to the Hebrews, Angels: The Concept ofCelestial BeingsOrigins, Development and Reception (ed. Friedrich V. Reiterer, TobiasNicklas, and Karen Schpflin; Deuterocanonical and Cognate Literature Yearbook aoo;;Berlin/New York: W. de Gruyter, aoo;) j;;6, contends that this passage deliberately mod-ifies a traditional Jewish motif of rivalry between humans and angels (6a). In texts espousingthis tradition, angels are depicted as quoting Ps 8, what are humans that God is concernedabout them? to express their contempt for humanity (6). The author modifies the traditionwith the claim that Jesus exaltation represents a proleptic realization of the divine promise toreign over these contemptuous angels (6().( The cloud of witnesses that surrounds the community may be angelic (1a.1), though it ismost likely a reference to the heroes of faith enumerated in ch. 11.(( Gbel inexplicably overlooks this passage in his essay, Rivals in Heaven.(j Robert Jewett, Letter to Pilgrims: A Commentary on the Epistle to the Hebrews (New York:Pilgrim, 181) aa, contends that the perfect tense verb in 1a.aa representsone of the most dramatic and radical statements of realized eschatology in the NT. With hiscareful delineation of four separate species at this heavenly celebration (God and his Son,angels, the spirits of just men made perfect [i.e., the righteous dead], and the community),Hebrews rejects any notion of an angelomorphic transformation of the community. On thistopic, see Himmelfarb, Ascent to Heaven, ((;1; Crispin Fletcher-Louis, Jewish Mysticism,the New Testament and Rabbinic-Period Mysticism, The New Testament and RabbinicLiterature (ed. Reimund Bieringer, Florentino Garca Martnez, Didier Pollefeyt, and Peter J.Tomson; JSJSup 16; Leiden/Boston: Brill, ao1o) (a;o, here ((aj, (6(.1oa S COT T D. MACKI Esanctuary.(6This is of course comparable to the emphasis placed on forgiveness,purification, and renewal in affording the Qumran community an opportunityto take its place in Gods presence with the perpetual host and spirits (1QH11.a1a; 1.1). However, Hebrews soteriological cleansing is deemed necess-ary for the community to draw near to God, not angels (.1(; 1o.1a; 1a.1().Nowhere in Hebrews do we find a sense of awe or fear concerning the immanenceof angels. Instead, angels are almost viewed as peers, as fellow worshippers andservants of the Son.(;(a) Both documents consider their vocalized praise andworship as spiritual sacrifices: Qumrans offering of our tongues of dust((Q(oo a.;), is comparable to Hebrews exhortation to continually offer a sacrificeof praise to God, that is, the fruit of lips that confess his name (1.1j). Finally, weshould note that Hebrews, the Sabbath Songs, and Philos account of theTherapeutae (Contempl. 111a, 88) are the only surviving ancient Jewishaccounts of communal mystical praxis of this caliber (involving a communitysentry into the heavenly realm and participation in the heavenly liturgy).(8. ConclusionAs we have seen, the divine throne, temple veil, glory of God, and angelsare commonly encountered in ancient Jewish texts that purport to describe theheavenly throne room. Furthermore, they are almost always characterized as pre-senting obstacles to the presence of God, and/or engendering fear and a sense ofinadequacy on the part of the visionaries. A close examination of these motifs inHebrews has revealed the innovative manner in which the author transformsthemand their connotations, presenting theminstead as encouraging, facilitating,and even ensuring access to a welcoming God.The throne is a place where undeserved and unexpected divine blessings aredispensed, and upon which Jesus the elder brother of the community is seated.The veil no longer represents an impenetrable barrier to the presence of God:through Jesus obedient suffering of death it has been pulled aside for the commu-nity. The glory of God has also been transformed from an overwhelmingly radiantand repelling manifestation of Gods otherness, to the vindicating reward and(6 See Mackie, Eschatology and Exhortation, 18jao8.(; In his otherwise excellent comparison of Hebrews and the literature of Qumran, Harold W.Attridge (How the Scrolls Impacted Scholarship on Hebrews, The Bible and the Dead SeaScrolls. Volume : The Scrolls and Christian Origins [ed. James H. Charlesworth; Waco:Baylor University, aoo6] aoo) fails to contrast their respective cultic soteriologies and dis-parate attitudes towards the presence of angels.(8 On the mysticism of Philos Therapeutae/Therapeutrides, see Joan E. Taylor, Jewish WomenPhilosophers of First-Century Alexandria: Philos Therapeutae Reconsidered (Oxford: OxfordUniversity, aoo) 11(o; and my forthcoming essay, Seeing God in Philo of Alexandria:Means, Methods, and Mysticism, JSJ ( (ao1a).Ancient Jewish Mystical Motifs 1ostatus that has been conferred upon Jesus. And the Son who perfectly radiates andreflects his Fathers brilliant majesty is leading the community into that samereward. Finally, the presence of angels in both the everyday and worshippinglife of the community is presented almost matter of factly, and their presenceis never seen as a cause for alarm. Instead they are depicted as fellow worship-pers of the communitys Lord.We can be certain that the authors transformation of these four motifs wasdeliberate, given their prominence in passages promoting his ultimate hortatorygoal: the communitys entry into the heavenly sanctuary (a.1o1; (.1(16;6.18ao; 1o.1a; 1a.aaa(). We may also speculate that this large-scale revisionof the traditional contents and occupants of the heavenly throne room wasnecessitated by the authors awareness of the extraordinary nature of his theologyof access and entry exhortations. Undoubtedly the community would haveshared this conviction; however, if they were sufficiently attentive to these particu-lar details of Hebrews hortatory effort they presumably would have experiencedan appreciable diminishment of their doubts and fears. Similarly, our focus on theauthors careful handling of these four ancient Jewish mystical motifs has hope-fully helped expand our own understanding of this remarkable aspect of hishortatory effort and increase our awareness of its importance within the overallframework of his word of exhortation.1o( S COT T D. MACKI E