oJ ajjpovstolo" in Hebrews 3,1 257 present saving power of the Lord” (22). It is the understood supposition which is the basis for all prayer. Specifically, the name is hwhy, “Lord”` (kuvrio" in the LXX) (23). Possibility #2: In the context of Ex 3,14 the word “name” refers to the participial phrase oJ w[n of the Septuagint (24). This participle of eijmiv in the context would seem to have the force of an identification designed to emphasize God’s fidelity. He is the one who “is”, i.e., who does not vary. Beneath this functional designation there may well be implications involving ontology: God’s function is unvarying because by nature he is unvarying. His word is absolutely reliable because his existence is absolute. Both possibilities #1 and #2 are appropriate for the context of Heb 2,12. The “Lord” as the basis for prayer is certainly a fitting name for Jesus to announce to his brothers (#1). God as one who is faithful is certainly a fitting name for Jesus to announce to his brothers (#2). But possibility #3 would seem to be preferable to the other two possi- bilities. The reason for this lies primarily in the immediate context of Heb 2,12, for in Heb 2,11 the “brothers” (ajdelfoiv) of 2,12 are constituted by the distinctively Christian faith-trust which characterized Jesus in the face of death as well as the faith-trust of Abraham (25). Thus, the “name” (o[noma) indicated in 2,12 is an Old Testament word for God but given a Christian meaning. In other words, the citation of Ps 22,22 at Heb 2,12 is yet another example of the use by the author of Hebrews of Old Testament words with New Testament meanings (26). The precise force of the occurrence of the name of the Christian God in Heb 2,12 becomes clear from the use of the word o{noma (“name”) in relation to the Christian tôdâ at Heb 13,15. There, in a verse which explicitly mentions the Christian tôdâ (qusiva aijnevsew" — “sacrifice of praise”) (27), the author speaks of “offering up” (ajnafevrein) the sacrifice of praise through the crucified Christ (di jaujtou') in confessing “his”, i.e., God’s, name (tw'/ ojnovmati autou). The explicit reference to Christ’s bloody sacrifice (cf. 13,12) situates j ' the invocation of God’s name in a Christian context. The point of the mention (22) “oµv is die gegenwärtige Heilsmacht Jahwes …” (H.-J. KRAUS, Psalmen, 1. Teilband. Psalmen 1–59 [HKAT XV/1; Neukirchen–Vluyn, 1979] 330). “Wenn Israel zu den Jahresfesten in Jerusalem versammelt ist (Ps 122,2ff.), dann erheben einzelne Beter ihre Stimme. Sie werden zu Zeugen der großen Taten Gottes in ihrem Leben; sie verkünden den Namen Jahwes (Ps 22,23f), reden also nicht biographisch genau von ihrem ‘eigenen Leben’ sondern von dem, was der Gott Israels vollbrachte” (H.-J. KRAUS, Theologie der Psalmen [HKAT, XV/3; Neukirchen–Vluyn, 1979] 171-172). (23) “… stets ist in den Psalmen die Gegenwart und Gabe des µv die Vorausssetzung alles Betens und Singens, Vertrauens und Hoffens, Rufens und Fragens. Und dieser Name ist der Name hwhy (KRAUS, Theologie der Psalmen, 22). This explanation is to be supplemented by Kraus’s explanation of the relation of hwhy to µyhla: “Die in µyhla angezeigte Fülle göttlicher Macht ist Israel in der Selbstmitteilung des Namens hwhy zugewandt (KRAUS, Theologie der Psalmen, 24). In terms of the Septuagint, kuvrio" and qeov" are in question. (24) Text after WEVERS, Exodus, 85. (25) Cf. J. SWETNAM, “ejx eJnov"”, 522-523. (26) This use of Old Testament words to express New Testament meanings is characteristic of Hebrews. Cf. SWETNAM, “ejx eJnov"”, 521-522, with regard to the word teleiow of 2,10. v (27) The Latin form of qusiva aijnevsew" (sacrificium laudis) is found in the Canon of the Latin Mass in the remembrance of the living.