258 James Swetnam of “confessing” (oJmologevw) God’s name (28) is to recognize his saving intervention (29). Thus Heb 13,15 supports the interpretation of Heb 2,12 as referring to a Christian interpretation of God’s name. The question now becomes, what is the Christian name of God? 4. The Christian Name of God: Father In the context of Heb 2,12 there is a text which indicates what Christian name for God the author of Hebrews has in mind: Heb 1,5: Tivni ga;r ei\pevn pote tw'n ajggevlwn, UiJov" mou ei\ suv, ejgw shvmeron genevnnhkav se• Kai; pavlin, jEgw; e[somai aujtw/' eij" patevra, kai; aujto;" e[stai moi eij" uiJovn• The purpose of the verse is to introduce the section 1,5-14 by indicating the “name” (o[noma) which the son of the prologue has inherited (30). The name is “son” (uiJov"), as the artful emphasis of the positioning of the word at the beginning of v. 5a and at the end of v. 5b indicates. The two parts of the verse are constituted by a citation from Ps 2,7 and a citation from 2 Sam 7,14. The exegetical technique being used is the gezera shawa, i.e., what is affirmed in Ps 2,7 is applicable to 2 Sam 7,14, and vice versa (31). As presented in Hebrews the point of the gezera shawa is that at the resurrection/enthronement the son of the prologue becomes the son who is the messiah of the Davidic line, and the messiah of the Davidic line becomes the son of the prologue. That is to (28) Cf. ELLINGWORTH, Hebrews, 721. (29) “ JOmologei'n steht hier dem biblischen ejxomologei'sqai entsprechend im Sinne des Lobpreises Gottes als Antwort auf erfahrene Güte und Barmherzigkeit Gottes” (WEIß, Der Brief an die Hebräer , 240). Weiß goes on to link the oJmologei'n of 13,15 with the oJmologiva of Heb 3,1; 1,14; and 10,23, which seems obvious enough. But he so doing he asserts that the equally obvious “cultic-liturgical dimension” (“kultisch-liturgische Dimension”) of omologia in Hebrews does not apply to oJmologei'n in Heb 13,15, even though he admits that J v the use of oJmologei'n in 13,15 is Christologically based and Christologically transmitted. (“Das christologisch akzentuierte Gemeindebekenntnis ist hier — in V. 15 — nicht im Blick, sondern — unter Aufnahme des genannten biblischen Motivzusammenhangs — der Lobpresis Gottes durch genannten biblischen Motivzusammenhangs — der Lobpresis gottes durch die christliche Gemeinde, der nun freilich im Heb im Unterschied zur entrsprechenden biblischen-jüdischen Tradition christologisch begründet und vermittelt ist: Di jaujtou' [oun] ajnafevrwmen” (WEIß, Der Brief an die Hebräer , 240). Weiß even strengthens \ the case against himself by noting the chiastic structuring of the verbs in 13,15 and 13,16 (WEIß, Der Brief an die Hebräer , 240, n. 128). The reason for these exegetical evasions is, of course, to safeguard the “spiritualized” nature of the qusiva aijnevsew" of Heb 13,15. But the effect is just the opposite. (30) Cf. J. SWETNAM, “Hebrews 1,5-14: A New Look”, Melita Theologica 51 (2000) 56-59. (31) “Verbal analogy from one verse to another: where the same words are applied to two separate cases, it follows that the same considerations apply to both” (H.W. BATEMAN IV, Early Jewish Hermeneutics and Hebrews 1:5-13. The Impact of Early Jewish Exegesis on the Interpretation of a Significant New Testament Passage (American University Studies. Series VII. Theology and Religion 193; New York 1997) 220.