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Although there is nothing against this supposition in itself, there is a certain longtime familiarity between the author and recipients (cf. There are some questions as to whether such a man as Apollos could have this kind of association with such an audience.
Several other names have been suggested which are much less likely, including Clement (who functioned as the amanuensis of 1 Peter which bears some literary affinities with this work); (5) Philip (so William Ramsay thought); etc. Still, there is one possibility which, to my knowledge, has not been suggested. This is based on the fact that “we” is used throughout to signal the author (cf. To be sure, the author(s) uses “we” repeatedly throughout the epistle—in both an exclusive and inclusive way, that is, both to distinguish himself/themselves from the audience and to identify with the audience.
All are agreed on the intrinsic nobility of its doctrine.
The author of this work does not state his name, though he assumes that the audience knows him (cf. Most likely, the reason the author’s name is not appended is because this epistle was published on a scroll.
Not only this, but (1) the epistle closes in a typically Pauline fashion (); (2) Timothy is associated with the author (); (3) the macro-structure of the epistle is similar to Paul’s style (doctrinal, followed by practical portion); and (4) there are several strong hints both of Paul’s point of view and even his wording in this letter (especially when compared to Galatians).
“The fact that the name of the prominent Barnabas should have been so thoroughly lost from an epistle he actually wrote (when it was falsely attached to an apocryphal one) . There are six main arguments in behalf of Apollos: Apollos’ close acquaintance with Paul, thus accounting for Pauline influences.But in two of the above references, an “editorial ‘we’” (i.e., plural used to refer to a singular author) is quite unlikely.In “we desire each one of you to know” blurs the author while itemizing the audience (and is quite uncharacteristic of the editorial ‘we’ as used elsewhere in the NT); in the author(s) urge(s) the audience to “pray for us”—followed immediately by “I urge you the more earnestly to do this.” Both the use of the first person plural in an oblique case and the juxtaposition of the first person singular are highly irregular for the editorial ‘we.’ But there is a second argument based on the “we.” In all of Paul’s letters—even those where associates are mentioned in the salutation—before half way through the letter the “we” always and permanently reverts to “I.” Not so in Hebrews. 19, 22, 23) does the author use the first person singular.His eloquence, which well suits the oratorical form of the epistle. His considerable influence in various churches We believe he is overlooking one item: the audience.If Apollos had worked so much with Paul (at Corinth and Ephesus especially), and thus was committed to the Gentile mission, why would he write to Jewish Christians?
Philip Edgcumbe Hughes opens the introduction to his commentary on Hebrews with some insights into this very enigmatic book: If there is a widespread unfamiliarity with the Epistle to the Hebrews and its teaching, it is because so many adherents of the church have settled for an understanding and superficial association with the Christian faith. Hughes goes on to add insights as to the difficulty of working on an introduction to this epistle: It is true that the Epistle to the Hebrews has been the battleground of discordant opinion and conjecture: its author is unknown, its occasion unstated, and its destination disputed.