seems obviously to be rejecting “Judaism.”11 If, however, we stay within the text’s own narrative world, such a claim may appear unwarranted, even puzzling. For that reason, it may be unhelpful to describe Hebrews’ teaching as a form of “Christianity” over against “Judaism”; rather, it is better described as a form of Jewish sectarian “New Covenantalism.” In the remainder of this essay, then, I shall not focus directly on the question whether the theology of Hebrews is supersessionist. Instead,