oJ ajjpovstolo" in Hebrews 3,1 253 The repetition in 3,1-6 of a number of words from 2,5-18 indicates that the section 2,5-18 is probably the basis for the exhortation (7). Thus the phrase “the apostle and high priest” in 3,1 seems to refer to what immediately precedes, given that the word ajrciereuv" in 3,1 seems to refer to the same word in 2,17 (8). Hebrews 2,5-18 is plausibly interpreted as follows: The whole section is a Jesus-centered commentary on Ps 8,5-7 which is cited at Heb 2,6-8a. The subsequent verses 2,8b-18 are divided into two subsections, 2,8b-12, and 2,13b-18. 2,12 is a citation from Ps 22,22 and refers to what precedes, whereas 2,13b refers to what follows. 2,13a, with its portrayal of Jesus as “trusting”, refers both to what precedes and to what follows. That is to say, the whole section 2,5-18 is about Jesus’ faith-trust in the face of death and what it achieved (2,15-17) (9). 2. Evaluation of the Word ajpovstolo" in Hebrews 3,1 Against this background of Heb 2,5-18 the use of the word ajpovstolo" in Heb 3,1 can plausibly be evaluated. Several factors must be explained in attempting to assess the relevance of the word ajpovstolo" with regard to jIhsou'" at 3,1: 1) the meaning of the word ajpovstolo"; 2) the reason for the parallelism between the word ajpovstolo" and the word ajrciereuv"; 3) the adjective pistov" in 3,2, which seems to refer to Jesus insofar as he was both ajpovstolo" and ajrciereuv"; 4) the parallelism between Jesus and Moses which begins in 3,2. With these factors serving as criteria the following exegesis suggests itself. The parallelism between Jesus and Moses (factor #4) suggests that the author of Hebrews has in mind a situation from the Old Testament which involves Moses. Since this is the most specific among the four factors, it would seem to be the place to start: once a link between Moses and Jesus can be established on the basis of the Old Testament (the theological textbook being used by the author of Hebrews), further factors can be traced. The word ajpovstolo" is barely found in the Old Testament, let alone with reference to Moses. But the word ajpostevllw is found a number of times with regard to the specific mission of Moses. In particular, the verb clusters with Moses in Ex 3, where Moses is pictured as being sent by God to the people God is liberating from Egypt (10). Moses is sent to announce the “name” (onoma) of God to the people (Ex 3,14). This squares with what is said in Heb [ 2,12, where Jesus is portrayed as one who announces the “name” (o[noma) of (7) H.-F. WEIß, Der Brief an die Hebräer (KKNT 13; Göttingen 151991) 240, n. 7. Weiß notes that many words in 3,1-6 are repetitions of words in 2,5-18. The repeated words are: pistov" (2,17 and 3,2.5); ajdelfov" (2,11.17 and 3,1); a}gio" (aJgiazovmeno" (2,11 and 3,1); kalevw and klh'si" (2,11 and 3,1); metevcw and mevtoco" (2,14 and 3,1); dovxa (2,7.9.10 and 3,3); tivmh (2,7.9 and 3,3). (8) WEIß, Der Brief an die Hebräer, 244. (9) Cf. SWETNAM, “ejx eJnov" in Hebrews 2,11”, 518 (with references to previously published, more extensive treatments). (10) Cf. Exod 3,10.12.13.14.15 (text after J.W. WEVERS [ed.], Exodus [Septuaginta, II.1; Göttingen 1991] 83-84).