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Winter (eds. P. J. ; Grand Rapids: Eerdmans, 2004), 231–49; Gabriella Gelardini, “Hebrews, an Ancient Synagogue Homily for Tisha be-Av: Its Function, Its Basis, Its Theological Interpretation,” in Hebrews: Contemporary Methods—New Insights (ed. Gabriella Gelardini; BIS 75; Leiden: Brill, 2005), 107–27; Andrew T. Lincoln, Hebrews: A Guide (London: Clark, 2006), 9-14; Antonio Portalatín, Temporal Oppositions as Hermeneutical Categories in the Epistle to the Hebrews (European University Studies, Series 23: Theology 833; Frankfurt: Lang, 2006), 9–26.
See also, Lane, Hebrews 1-8, 6-7. For a proposal of a “ring” pattern in Heb 1:1-4, see Paolo Garuti, “Il prologo della lettera agli Ebrei (Eb 1,1–4),” Sacra Doctrina 34 (1989): 533–56. See also David Alan Black, “Hebrews 1:1–4: A Study in Discourse Analysis,” WTJ 49 (1987): 175–94. ” Within this continuity of God’s speaking, the audience hear a grammatical progression in verbal forms from “God having spoken (λα-λήσας)” in a participial subordinate clause to God “has spoken” (ἐ-λά-λησεν) in the main clause, which marks the only reprise of syllables beginning with “λ” after their dominance in the ﬁrst half of the alliterative sequence in 1:1.
For recent discussions on the relationship of Hebrews to the Pauline letters, see Brevard S. Childs, The Church’s Guide for Reading Paul: The Canonical Shaping of the Pauline Corpus (Grand Rapids: Eerdmans, 2008), 237–52; Stephen Finlan, The Apostle Paul and the Pauline Tradition (Collegeville: Liturgical Press, 2008), 182–86. 18 · Hebrews: Chiastic Structures and Audience Response urged “that you may not become fatigued, growing weary in your souls (ψυχαῖς)” (12:3). The audience are to remember their past leaders, who spoke to them the “word (λόγον) of God” and imitate their faith (13:7).