522 James Swetnam exercise the divine prerogative of making holy. But he does this on the basis of the faith-trust which Abraham exercised, as brought to perfection in the faith-trust which he himself exercised. This faith-trust, though composed of two faith-trusts, functions as one, because it is faith-trust in the face of death. It is a unique faith-trust in God which is based on Abraham’s faith trust as brought to a God-willed perfection in the faith-trust of Jesus. This new faith-trust reality brought about by Christ seems to be involved in the statement in v. 10 that Jesus is the “originator of their [i.e., the sons’] salvation” (oJ ajrchgov" th'" swthriva" aujtw'n). The only other time the word ajrchgov" is used in Hebrews is at 12,2, where Jesus is said to be “the originator and perfecter of faith” (oJ th'" pivstew" ajrchgoi; kai; teleiwthv"). This seems to be an allusion to the distinctive faith-trust of Jesus in addition to the faith-trust he had in God as a child of Abraham in imitation of Abraham. As earthly high priest Jesus originated this distinctive faith-trust in the face of death; as one raised by God from the dead he brought it to perfection. With regard to his role as originator of salvation, the relevant text would seem to be Heb 2,3, where Jesus is portrayed as the being the one through whom [a great] “salvation had its beginning of being spoken” ([swthriva] h{ti" ajrch;n labou'sa lalei'sqai dia; tou' kurivou). In Heb 2,11 the fact that Jesus as sanctifier and the Christians as those being sanctified are “from one” is given as the reason why Jesus is not ashamed to call those being sanctified “brothers” (ajdelfoiv). This is explained by 2,12: jApaggelw' to; o[nomav sou toi'" ajdelfoi'" mou, ejn mevsw// ejkklhsiva" uJmnhvsw se (“I shall announce your name to my brothers, in the midst of the assembly I shall sing your praises”). This is well known as a citation of Ps 22,22. What is not as well known is the fact that at this point in the psalm the whole tone of the psalm changes from one of distress to one of triumph. At the beginning of this song of triumph is a reference to the ceremony of the tôdâ (18). The tôdâ is a ceremony used in connection with worship in the temple in Jerusalem which consisted of three principal parts: 1) a bloody sacrifice of an animal offered by priests in the temple; 2) a parallel ceremony involving the ritual consumption of bread; 3) public praise and thanksgiving in hymns and prayers accompanying the ritual consumption of bread. The one (18) “The language of vv. 23-27 [sc., of Ps 22] is based on the custom whereby a person who offered a thanksgiving sacrifice in the temple would recount to his fellow worshippers the favor received from God and then invite them to share in his sacrificial banquet” (The New American Bible [1970] 616). (Verse 23 is according to the Hebrew numbering of the verses, the same as verse 22 in the Septuagint.) In reference to the Hebrew text of Ps 22,23- 24 cf. the remarks of H.-J. KRAUS, Psalmen. 1 Teilband. Psalmen 1–59 (BKAT, XV/1; Neukirchen-Vluyn 19785). 330: “yjal ˚mv hrpsa ist nicht die Formel eines Gelübdes der Klagende in seinem Leid ablegt, sondern bereits der Einsatz des Dank- und Lobliedes (Ps 66,16; 109,30; 107,32). – Als einzigen Inhalt seines Liedes vor der Kultgemeinde (lhq) nennt der Sänger den µv Jahwes. µv ist die gegenwärtige Heilsmacht Jahwes (vgl. zu Ps 20,2.6.8). Die Zuhörer des Liedes sind yja = die Kultgenossen der Israelgemeinde (4). Zu lhq als Begriff für die versammelte Kultgemeinde vgl. Ps 35,18; Ex 16,3; Lev 4,13ff.21; Nu 10,7; 15,15; 17,1; 20,6 u. ö. – In den Lobgesang einstimmen sollen alle, die Jahwes Wirklichkeit erfahren haben (hwhy yary). In diesem Zusammenhang haben die Konstruktusbildungen bq[y [rz und larcy [rz die Bedeutung, das ‘wahre Israels’ zum Lobpreis aufzurufen. 24b betont das Erschrecken vor dem Wunder, in dem Jahwe seine Gegenwart bekundet”.