406 David Allen Canaan. The connection with another ΔIhsou'" enhances the strength of the exhortation, particularly as the later ΔIhsou'" is the exemplar par excellence, and such citational usage also sets the scene for Hebrews’ prevailing situation just “outside the land”, awaiting the entry into the goal of their journey (21). Implicit in this citation then is the exhortation to ongoing faithfulness in the audience’s pilgrimage journey as they imminently receive the goal of their salvation. 13,6 offers a further quotation, this time taken from Ps 118,6. As with the reference to love of money in verse 5, the referent of the verse is not obvious, but nonetheless, it is quite possible that either, or both, of Abraham and Moses linger in the background of the quotation. The citation of the Psalm reads “The Lord is my helper”, and, it is notable that the letter’s prior reference to helping is in relation to Abraham’s descendants (2,18), with Jesus Christ the high priest the agent of such help. Alternatively, the second Psalmic clause (“I will not be afraid. What can anyone do to me?”) may allude to Hebrews prior description of Moses as not fearing the Egyptian king’s anger (11,27) and enduring abuse, aware that greater rewards lay ahead (11,26). Specificity may not be possible, but both Abraham and Moses once again loom in the background of the citation. The question of course remains as to whether this is just a matter of pure coincidence or happy, but ill-founded, scholarly conjecture? What, if anything, concretely signals the association to those prior heroes, particularly where the reference is at best implicit? Two observations may be made. First, it is evident from chapter 11 that such figures have some form of exemplary value in the author’s eyes, so they would be the natural “raw material” for further hortatory discourse. Second, the exhortations to remember (13,3, 13,7), and correspondingly not to forget (ejpilanqavnomai [13,2] is to be understood in this sense) (22), position the hearers in a context of rooting present and future behaviour in the basis of that of the past. The appeal to memory is not just an appeal to recollection of their own experience, but an appeal also to remember a familiar story or stories. The proof of the pudding is best found in v. 7. It is here that the background recollection of OT heroes reaches its climax and it is for this reason that v. 7 sits within the previous discourse, rather than just solely starting its own one. The author exhorts his audience to remember their leaders, to consider their way of life and imitate their faith. Whilst some actual known leaders of the community are primarily here in view, the language of 13,7 resonates in other directions as well. Such appeal to faith/faithfulness (pivsti") harks back to the Beispielreihen of chapter 11 and their laudatory pivsti", especially as 13,7 seems to imply those leaders who have already passed away (23). Where Israel’s heroes outworked faithfulness in previous generations, so the audience must now similarly follow their example. Johnson hears the echo of the saints in 13,7 and comments: “In effect, then, (21) See D.M. ALLEN, Deuteronomy and Exhortation in Hebrews. An Exercise in Narrative Re-presentation (WUNT 2/238; Tübingen 2008) 195-198; M. THEISSEN, “Hebrews and the End of Exodus,” NovT 49 (2007) 353-369. (22) JOHNSON, Hebrews, 339. (23) KOESTER, Hebrews, 559.