AN I MADVE R S I O N E S oJ ajjpovstolo" in Hebrews 3,1 The designation oJ ajjpovstolo" (“the apostle”) with reference to Jesus at Heb 3,1 remains a source of perplexity. Not only is this the only place in the New Testament that calls Jesus an “apostle”, but also its meaning does not seem to be cultic and hence does not seem to qualify it as a legitimate parallel for the word ajrciereuv" (“high priest”). {Oqen, ajdelfoi; a{gioi, klhvsew" ejpouranivou mevtocoi, katanohvsate to;n ajpovstolon kai; ajrciereva th'" oJmologiva" hJmw'n jIhsou`n ... (1) Whence, holy brothers, sharers in a heavenly calling, look closely on the apostle and high priest of our confession, Jesus … Why Hebrews should use the term “apostle” in the context is puzzling(2). Further, it is connected with “high priest” with the one article tovn serving for both — ton ajpovstolon kai; ajrciereva. This suggests that the two words form a ; coherent whole in the mind of the author of the epistle (3). But the basis for the coherency is not at all clear and is much discussed (4). The present article attempts to present a plausible interpretation of the phrase so that the word oJ ajjpovstolo" is explained in a way which makes it a fitting, cultic parallel to ajrciereuv". Some new suggestions will be made to help increase the plausibility. 1. The Background of Hebrews 3,1 As the present writer sees it, the framework in which 3,1 is found is as follows: 1,1-4: exordium to the entire epistle and to what immediately follows; 1,5-14: an exposition on Jesus as Son [of God]; 2,1-4: paraklêsis (5) based on the preceding exposition; 2,5-18: an exposition on Jesus as Son of Man; 3,1-6: paraklêsis based on the preceding exposition (6). (1) Greek text here and elsewhere after N–A26. Translations into English are by the present writer. (2) Ample discussion in: W.L. LANE, Hebrews 1–8 (WBC 47A; Dallas,TX 1991) 75- 76; P. ELLINGWORTH, The Epistle to the Hebrews. A Commentary on the Greek Text (NIGCT; Grand Rapidsm, MI – Carlisle, PA 1993) 199-200. (3) “The omission of the article before ajrciereva, ‘high priest,’ suggests that the titles are parallel designations, which view the accomplishment of Jesus in terms of the divine authorization for his word and work” (LANE, Hebrews 1–8, 75). (4) ELLINGWORTH (Hebrews, 200) thinks the two words form a hendiadys (“a high priest sent [by God]”). LANE (Hebrews 1–8, 75) takes the two words as referring to two different functions of Jesus outlined in 1, 1–2,18 (“the one through whom God proclaimed the definitive word of salvation and made propitiation for the sins of the people”). (5) For the meaning of paravklhsi" cf. ELLINGWORTH, Hebrews, 343. (6) Cf. J. SWETNAM, “ejx eJnov" in Hebrews 2,11”, Bib 88 (2007) 518.