256 James Swetnam heavenly high priest by reason of his heavenly, immortal body (cf. 2,12 in the context of 2,9). But the two priesthoods are interconnected. Jesus the heavenly high priest is Jesus the earthly high priest crowned with honor and glory because of the death he suffered as the culmination of his earthly priesthood. The earthly priest came to do God’s will (Heb 10,5-7), and this will to do God’s will is subsumed into the actions of the heavenly high priest. But this still leaves the problem of how Jesus Christ, the heavenly high priest, seated at the right hand of God, can “announce God’s name” to his brethren in the Christian tôdâ in this world. The solution in terms of Hebrews is found at Heb 13,15, where the Christians, assisting at the Christian tôdâ (cf. the expression qusiva aijnevsew" in the verse) are said to be “confessing his name”, i.e., the name of God (oJmolou`ntwn tw'/ ojnovmati aujtou') (19). The Christians celebrating the tôdâ are doing so in conjunction with their “leaders” (hJgouvmenoi — 13,7 and 13,17, the author emphasizes the word by using it as the framing device for the entire section dealing with the tôdâ). In other words, the heavenly high priest officiates at the Christian tôdâ through his representatives (20). Thus factor #3 is accounted for: Heb 2,12 can plausibly be adduced as the verse in 2,5-18 to which the word ajpovstolo" in 3,1 refers, and Heb 2,12 portrays Jesus as heavenly high priest. ∆Apostolo" and ajrciereuv" both refer to v Jesus in his cultic function and hence in the mind of the author of Hebrews can be joined by a common article. Further, this interpretation makes sense in the context of the entirety of Heb 3,1-6 (21). 3. The Function of Jesus as ajpovstolo": To Announce the Christian Name of God Jesus is viewed as ajpovstolo" in 3,1 because of his function as heavenly high priest in the Christian tôdâ in which he is sent to announce “your name” (to; o[nomav sou). But it would seem imperative for an understanding of the word ajpovstolo" to try to understand what the phrase “your name” means in the context of 2,12. There are at least three possibilities with regard to identifying the “name” referred to in Heb 2,12. 1) Possibility #1: the meaning of “name” in Ps 22,23, the text cited in Heb 2,12. 2) Possibility #2: the meaning of “name” in Ex 3,14, the text which concerns the “sending” of Moses. 3) Possibility #3: the meaning of “name” which the author of Hebrews has in mind with relation to the function of Jesus in the Christian tôdâ. Possibility #1: In the context of Ps 22 the word “name” refers to the (19) Cf. ELLINGWORTH, Hebrews, 721. (20) It is tempting at this point to observe that these delegates of the heavenly high priest, these hJgouvmenoi, should logically themselves be called ajpovstoloi bccause of their participation in the “being sent” of the earthly Jesus now subsumed into the presiding role of the heavenly Jesus, high priest. But while this makes good sense in the tradition of the Christian tôdâ, i.e., the Catholic Mass (Cf. The Catechism of the Catholic Church, #1136), it is not the terminology used by the author of Hebrews. (Whether it is involved in the use of ajpovstolo" elsewhere in New Testament is well beyond the scope of the present paper to attempt to adjudicate.) (21) A detailed study of Heb 3,1-6 is beyond the scope of the present note.